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# Bhagavad Gita Decoded
**satsanghs delivered to Swamis, Ananda Samajis, Satsanghis and members of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Sangha all over the world.**
*Bhagavad Gita*
Decoded
by
# His Holiness THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM
with the original Sanskrit texts, transliteration, English translation
*All meditation techniques, practices and procedures described or recommended in this book, are suitable for practice only under the direct supervision of an instructor, trained and ordained by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Further, you should consult with your personal physician to determine whether those techniques, practices and procedures are suitable for you in relation to your own health, fitness and ability.*
*This publication is not intended to be a substitute for a personal medical attention, examination,diagnosis or treatment. Should any person engage in any of the techniques, practices or procedures described or recommended in this book, he would be doing so at his own risk, unless he has received a personal recommendation from his own physician and from an instructor trained and ordained by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.*
#### **Bhagavad Gita Decoded (English)**
#### **Published by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM University Press Copyright Table of Contents
| I. | Bhagavad Gītā: A Background |
| :--- | :-------------------------------------- |
| | Mahābhārat Is The Story Of Your Life |
| | Amidst The Warfield Appears The Song Of God |
| | Introduction To Bhagavad Gītā Decoded |
| | Gītā Belongs To The Whole Universe |
| II. | Foreword: Bhagavad Gītā And The Four Tattvas |
| | Mahābhārat, The Personification Of Gītā |
## **chapter 1**
| Śastras, Stotras, Sūtras | | | |
| :----------------------- | :-- | :-- | :-- |
| Arjunaviṣāda Yogaḥ | | | |
| Beyond Scriptures | | | |
| Planet Earth Is A Battlefield | | | |
| Ego Needs Support | | | |
| The War Begins | | | |
| Arjuna Falters | | | |
| Intelligence Questions | | | |
| Arjuna's Dilemma | | | |
| Rigors Of Incompletions | | | |
| Good Men Do Not Kill | | | |
| The Breakdown Into Powerlessness | | | |
| :------------------------------- | :-- | :-- | :-- |
| | | | |
#### **You Are God**
| Sāṅkhya Yogaḥ | |
| :--------------------------------- | :-- |
| Drop The Powerlessness And Stand Up | |
| Surrender Is Not Based On Powerlessness | |
| We Never Cease To Exist | |
| The Only Reality Is Impermanence | |
| You Are Immortal | |
| Death Is But A Passage | |
| Responsibility Of The Kṣatriya | |
| Experience Matters, Not Knowledge | |
| Act Without Worry About Result | |
| Be Steady With Authenticity In Action |
| Follow That Complete Man! |
| Monkeys In Your Mind |
| Wake Up! |
## **chapter 3**
#### **Beauty Of Purposelessness**
| Karma Yogaḥ | |
| :----------------------------- | :-- |
| To Act Or Not To Act | |
| To Act Is Human Nature | |
| Selfless Enriching Liberates | |
| Enriching Sacrifice Or Sin | |
| Acting Without Attachment | |
| :----------------------------- | :-- |
| Responsibility, The Space Of Leadership |
| Role Of The Wise | |
| Do As I Teach With Authenticity | |
| Do Your Responsibility | |
| Control Your Senses | |
## **The Path Of Knowledge**
| Jñānakarmasannyāsa Yogaḥ | |
| :----------------------------- | :-- |
| I Taught This Science To Sun | |
| I Myself Appear, Age After Age | |
| To Know Me Is To Be Liberated | |
| Understand And Be Unaffected By Action |
| Action In Inaction And Inaction In Action |
| Equanimity in Success and Failure |
| Know Sacrifice And Be Purified | |
| You Are No Sinner | |
| Self-Doubt Destroys | |
## **chapter 5**
### **Live All Your Possibilities**
| Sannyāsa Yogaḥ | |
| :------------------------ | :-- |
| Action Or Renunciation | |
| Devotion Above Action | |
| Controlling The Mind | |
| Cleansing Ignorance With Knowledge | |
| :------------------------------- | :-- |
| The Dog And The Dog-Eater | |
| The Path To Self Realization | |
| Know Me And Be In Bliss | |
#### **Look In, Be Complete Before Any Conclusion**
| Dhyāna Yogaḥ | |
| :--------------------------------- | :-- |
| Attain The State Of Yoga | |
| Are You Your Friend Or Your Enemy? | |
| Bring Integrity To Control The Senses |
| Neither Too Much Nor Too Little | |
| Self Is Satisfied In The Self By The Self |
| Be In The Self And See The Supreme | |
| Controlling The Wavering Mind | |
| Where Do I Go Without Yoga? | |
| Rare Birth Of A Yogi | |
| Become A Yogi | |
## **chapter 7**
#### **Listen, Cognize And Radiate**
| Jñānavijñāna Yogaḥ | |
| :----------------- | :-- |
| One In A Billion Reaches Me |
| I Am The Thread! | |
| I Am Eternal | |
| Four Pious Men | |
| I Am In Your Heart | |
| :----------------- | :-- |
| No One Knows Me | |
| No Sin, No Virtue | |
#### **The Art Of Leaving**
| Akṣarabrahma Yogaḥ | |
| :----------------------------- | :-- |
| Knowing Him At The Time Of Death | |
| Your Last Memory Follows You In Next Birth |
| Be Sure To Reach Me | |
| Remember Me Constantly | |
| Brahma's Day And Night | |
| My Supreme Abode | |
| Passing In Light | |
| Be Fixed In Devotion | |
## **chapter 9**
### **Secret Of All Secrets**
| Rājavidyā Rājaguhya Yogaḥ | |
| :--------------------------------- | :-- |
| Eternal, Easy And Joyfully Done | |
| All Rest In Me | |
| How To Be Unattached | |
| Worship Me In Any Form But With Devotion |
| I Am Immortality And Death! | |
| Reside In Me, I Give And Preserve | |
| Life After Life | |
#### L Bhagavad Gita Decoded
| Anyone Can Reach Me | | | | | |
| :------------------ | :-- | :-- | :-- | :-- | :-- |
| | | | | | |
## **chapter 10**
#### **You Are The Ultimate**
| Vibhūti Yogaḥ | |
| :----------------------------- | :-- |
| Because You Are My Dear Friend | |
| I Am The Source | |
| I Create You | |
| Experience The Light Of Knowledge |
| Know Yourself By Yourself | |
| I Am The Beginning, Middle And End |
| I Am Banyan Tree, I Am Time | |
| I Am Rāma | |
| There Is No End To My Glories | |
## **chapter 11**
#### **Kṛṣṇa: The Cosmic Window**
| Viśvarūpa Darśan Yogaḥ | |
| :---------------------- | :-- |
| I Wish To See Your Divine Form |
| Let Me Give You The Divine Eye |
| A Thousand Blazing Suns | |
| Worlds Tremble with Fear | |
| Tell Me Who You Are | |
| Get Up And Gain Glory, Be Not Afraid |
| You Are Everything and Everywhere |
| Kṛṣṇa, Yādava, My Friend | |
| Your Familiar Form | |
| :-------------------------- | :-- |
| Only You Have Seen This Form | |
| Only In This Way Can You Reach Me |
| Bhakti Yogaḥ | |
| :----------------------------- | :-- |
| Who is Perfect? | |
| Fix Your Mind On Me | |
| They Too Attain Me | |
| Formless Is Difficult | |
| Freedom From Birth And Death | |
| Live In Me Always | |
| Practice To Perfection | |
| Work For Me | |
| Attain Peace | |
| He Is Very Dear To Me | |
| Be Unaffected | |
| Selfless In Action | |
| Beyond Love And Hate | |
| This Is Whom I Love | |
| Kṣetra Kṣetrajña Vibhāga Yogaḥ | What You Know Is Not You |
| :----------------------------- | :------------------------- |
| | |
| Consciousness And Conscience | |
| :-------------------------- | :-- |
| Inner Science Technology | |
| Consciousness Is Eternal | |
| Understanding The Energy | |
| Many People, Many Paths | |
| We Are Brahman | |
| Soul Situated In Body Does Nothing |
#### **Find Your Root Pattern And Complete**
| Guṇatraya Vibhāga Yogaḥ | |
| :----------------------- | :--- |
| Why Kṛṣṇa Repeats | |
| Natural Attributes, Guṇas | |
| Guarding The Senses | |
| The Depression Of Success | |
| Where Do We Go From Here | |
| Going Beyond The Guṇas | |
| Expression Of The Divine | |
## **chapter 15**
#### **No Questions, Only Doubts**
| Puruṣottama Yogaḥ | |
| :----------------------------- | :-- |
| Journey Into The Causal Body | |
| Cutting Down The Tree | |
| Completion And Creation Techniques |
| Mind Is The Conditioning | |
| You Are Your Saṁskāras | |
| :---------------------- | :-- |
| Awareness Not Achievement | |
| From Me Comes Memory And Knowledge |
| Collective Consciousness | |
### **You And Me**
| Daivāsura Saṁpad Vibhāga Yogaḥ | |
| :----------------------------- | :-- |
| Qualifications Of Divinity | |
| You Are A Demon If | |
| How To Save Our Planet? | |
| How To Save Ourselves? | |
| Sensory Traps | |
| Cast Into Suffering | |
| Of Gold And Women | |
## **chapter 17**
### **Authenticity: Straight Way To Liberation**
| Śraddhatraya Vibhāga Yogaḥ | | |
| :-------------------------- | :-- | :-- |
| Way To Worship | | |
| Don't Torture Me | | |
| Trust And Practice Authenticity |
| We Are What We Eat | | |
| Enriching Without Expectation | | |
| Austerity Of Deeds, Words And Thoughts |
| How To Give? | | |
#### **Drop Everything And Surrender**
| | Mokṣa Sannyāsa Yogaḥ | |
| :-- | :----------------------------- | :-- |
| | The Act And The Actor | |
| | Never Give Up Selfless Enriching |
| | Duty Without Delusion | |
| | Technology Of Surrender | |
| | Extreme Statement | |
| | Components Of Action | |
| | Meanings Of Life | |
| | Delusion Of Senses | |
| | Rightful Conduct, Not To Perfection |
| | Instructions For Enlightenment | |
| | Work Always Under My Protection | |
| | Root Patterns Will Drive You | |
| | Surrender To Him Completely | |
| | Surrender To Me, I Will Liberate You |
| | Without A Doubt, He Comes Back To Me |
| | Kṛṣṇa Is Present | |
| II. | Bhagavad Gītā Verses | |
| | Invocation Verses | |
| :-------- | :------------------ | :-- |
| Chapter 1: | Arjunaviṣāda Yogaḥ | |
| Chapter 2: | Sāṅkhya Yogaḥ | |
| | Chapter 3: | Karma Yogaḥ | |
| :-------- | :---------------------- | :----------------------- | :-- |
| | Chapter 4: | Jñānakarmasannyāsa Yogaḥ | |
| | Chapter 5: | Sannyāsa Yogaḥ | |
| | Chapter 6: | Dhyāna Yogaḥ | |
| | Chapter 7: | Jñānavijñāna Yogaḥ | |
| | Chapter 8: | Akṣarabrahma Yogaḥ | |
| | Chapter 9: | Rājavidyā Rājaguhya Yogaḥ | |
| | Chapter 10: | Vibhūti Yogaḥ | |
| | Chapter 11: | Viśvarūpa Darśan Yogaḥ | |
| | Chapter 12: | Bhakti Yogaḥ | |
| | Chapter 13: | Kṣetra Kṣetrajña Vibhāga Yogaḥ |
| | Chapter 14: | Guṇatraya Vibhāga Yogaḥ | |
| | Chapter 15: | Puruṣottama Yogaḥ | |
| | Chapter 16: | Daivāsura Sampad Vibhāga Yogaḥ |
| | Chapter 17: | Śraddhatraya Vibhāga Yogaḥ | |
| | Chapter 18: | Mokṣa Sannyāsa Yogaḥ | |
| | | | |
| II. | Appendix | | |
| | | | |
| | | | |
| | | | |
| | Glossary | | |
| | About His Holiness THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM |
# Bhagavad Gita: A Background - -
*vasudeva sutaṁ devaṁ kamsa cānūra mardanam I devakī paramānandaṁ kṛṣṇam vande jagad gurum II*
> 'I salute unto you Bhagavān Kṛṣṇa, Guru (master) of the world, son of Vasudeva, supreme bliss of Devakī, destroyer of Kamsa and Cāṇūra'
Śrīmad Bhagavad Gītā is the ultimate sacred scripture of yoga, *Yogaśastra* and the pristine glory of the Vedic culture, the eternal living tradition called *sanātana-dharma*. It belongs to the whole Universe for it is delivered to the Universe by the source and embodiment of Universe. We salute and bow down to Bhagavān Śrī Kṛṣṇa, who spoke the Bhagavad Gītā out of His infinite love and compassion for all beings.
Whenever unrighteousness, *adharma* becomes predominant and *dharma*, righteous living declines and the Yoga of Enlightenment is lost, *Parabrahma* Kṛṣṇa, the Supreme Consciousness appears again and again to revive this sacred yoga, to protect and to enrich the devoted beings; and destroys *adharma* to re-establish the pure and everlasting *dharma*—the Science of Enlightenment. *dharma saṁsthāpanārthāya sambhavāmi yuge yuge*—this is Śrī Kṛṣṇa's promise and the essence and spirit of the Gītā.
Gītā is also called *Brahmavidyā*—the Knowledge of Brahman, the supreme absolute truth; it is *Jīvan Mukti Vijñāna*—the Science of Living Enlightenment. As with all scriptures, it is the knowledge and experience that is transmitted verbally as *Śri Krṣṇārjuna Saṁvād*, an intimate dialogue between Master of the world, *Jagadguru* Lord Śrī Kṛṣṇa and His dear devotee and disciple, Arjuna. It is called *śruti* in Saṃskṛit, meaning something that is heard.
Gītā, as Bhagavad Gītā is generally called, translates literally from Saṃskṛit as *'Sacred Song of God'.* Unlike the *Vedas* and *Upaniṣads*, which are stand alone expressions of Truth, the Gītā is written into the greatest Hindu epic, the Mahābhārat, called a *purāṇa*, an ancient historical happening. It is part of the recorded history of the greatest tradition, the paramount civilization in all its Divine grandeur and its human complexity, so to speak. |
The Mahābharāt war is a representation of life as it was lived in that age. Vyāsa, its author is an unbiased historian who recorded the whole history as it happened without trying to apply any makeup. People ask whether the Mahābharāt war happened at all!
Let me tell you this: If the Mahābharāt was a story and not history, Vyāsa should receive multiple Pulitzer prizes for his highly creative work! The Mahābharāt is the longest literary work in the whole world with hundred thousand Saṃskṛit verses—the longest poem ever written with such delicate harmony of unmatched poetic perfection. It is larger than the Greek epics. Vyāsa had no computer, no tape recorder with speech-to-text capabilities. He dictated and Lord Ganeṣa wrote it down!
The Mahābharāt is like an ocean. It has at least 10,000 stories woven into it. All of these are seamlessly woven into the main text even though each is an independent event. Just imagine the effort required to create hundreds of thousands of characters and maintain the integrity of these characters throughout the epic without the help of editors. Do you think anyone could do it today?
Because it is impossible to create such a work of fiction, one needs to accept this as a compilation of true incidents that reflect the lifestyle in what is referred to as Tretā yuga, third quarter of Time, in our scriptures. This is how people behaved then and how people behave now. What happened then repeats itself now, again and again!
The Great War of Mahābhārat is the fight between the positive and negative thought patterns of the mind called the *saṁskāras* or the root thought patterns—meaning the deep identity or the earliest memory you carry and create about you and others. Please understand, don't think you carry only the identity about you, you also carry an identity of the world inside you and look at the world only through that. That is what I call root thought pattern—the identity through which you see you and the world.
The positive thought patterns are the Pānḍava princes and the negative thought patterns are the Kaurava princes. Kurukṣetra or the battlefield is the body. Arjuna is the individual consciousness and Śrī Kṛṣṇa is the enlightened Master, the supreme consciousness driving and guiding the individual consciousness.
The various commanders who led the Kaurava army represent the major incompletions of root patterns and conflicting patterns that the individual consciousness faces in its journey to Enlightenment or liberation, *mokṣa*. Bhīṣma, the grand patriarch of the Kuru clan who embodies *dharma*, represents the pattern of parental and societal conditioning. Droṇa, the teacher of both the Kauravas and the Pānḍavas, represents the conditioning from teachers who provide knowledge including spiritual guidance.
Śakuni, the maternal uncle of Duryodhana embodies the pattern of self-hatred, which is cunningness personified. Karṇa represents the restrictive influence of good deeds such as charity and compassion done out of incompletion from the pattern of feeling deprived. Finally Duryodhana represents the ego or the self-denial pattern, which is root of the root patterns and is the last to fall.
Parental and societal conditioning has to be overcome by rebelling
against conventions. This is why, traditionally, those seeking the path of enlightenment are required to renounce the world as Sannyāsi and move away from civilization. This conditioning does not die as long as the body lives, but its influence drops.
Droṇa represents all the best knowledge one imbibes and the teachers one encounters, who guide us but are unable to take us through to the ultimate flowering of enlightenment. It is difficult to give them up since one feels grateful to them. This is where the Enlightened Master, the incarnation steps in and guides us.
Karṇa is the repository of all good deeds and it is his good deeds that stand in the way of his own Enlightenment. Śrī Kṛṣṇa has to take the load of Karṇa's *puṇya,* his meritorious deeds, before he could be liberated. The Enlightened Master guides one to drop one's attachment to good deeds arising out of what are perceived to be charitable and compassionate intentions. He also shows us that the quest for and the experience of enlightenment is the ultimate act of compassion that one can offer to the world.
Finally one reaches Duryodhana, one's ego or root-pattern, the most difficult to conquer as it leads one to self-destruction. One needs the full help of the Master here. It is subtle work and even the Master's help may not be obvious, since at this point, sometimes the ego makes us deny and disconnect from the Master as well.
The Great War was between 180 million (18 crore) people—110 million on the Kaurava side representing our negative root patterns and conflicting patterns (saṁskāras) and 70 million on the Pānḍava side representing our positive patterns. The War lasted 18 days and nights. The number eighteen (18) has a great mystical significance. It essentially signifies our ten (10) senses that are made up of five *jñānendriya*—the senses of perception like taste, sight, smell, hearing and touch, and five *karmendriya*—the senses initiating action like speech, bodily movements, etc., added to our eight (8) kinds of thoughts like lust, greed, etc. All eighteen need to be dropped for self-realization, completion or liberation, *mokṣa*!
Mahābhārat is not just an epic history. It is not merely the fight between good and evil. It is the dissolution of both positive and negative *saṁskāras* (root patterns) that reside in our bio-memory or body-mind system, which must happen for the ultimate liberation. It is a tale of the path of living advaita, the process of powerfully living, radiating enlightenment and causing enlightenment for humanity.
#### **Gītā Belongs To The Whole Universe**
#### **Mahābhārat is the living legend. Bhagavad Gītā is the manual for Enlightenment.**
Understand, the Gītā is not just for the people who worship Kṛṣṇa or who worship Śiva or who worship Arjuna or who worship Buddha or Mahāvira. Gītā is spoken by the Cosmos through Kṛṣṇa. That is why Vyāsa is using the word *Bhagavān* for Śrī Kṛṣṇa throughout the Gītā. So, it is universal. Nobody can claim it or own it as it is given by the Universe to the human society, to the whole civilization. It is not a personal property of anybody; not even the personal property of Hindus. Once it is delivered, it belongs to the whole world!
The essence of the whole Bhagavad Gītā is the Master awakening responsibility in the disciple. That is why everywhere the Gītā talks only about responsibility!
Through '*karmaṇy ev'ādhikāraste mā phaleṣu kadācana* (2.47)—you have the right to work, but never to the outcome of the work', through '*tvakvottiṣṭha parantapa* (2.3)—Giving up your powerlessness, arise, O Parantapa' and through '*uddhared ātmanā'tmānaṁ* (6.5)—raise yourself by yourself ', Śrī Kṛṣṇa is awakening the responsibility in Arjuna—Guru is awakening the responsibility in all of us through the awakening of Arjuna, the hero of Gītā.
When you study the Gītā, you will find that Arjuna's logic seems to be very intelligent. He does not want to fight. But Kṛṣṇa emphasizes the intelligent ones need to enter into the fight from the space of *advaita* (non-duality), with the power and joy of feeling responsibility.
Only to a close friend with whom you can open your heart can your struggles be opened. Only when you are able to respect somebody more and more by knowing his struggles and conflicts, by knowing the success he achieved, you become a friend to him. But, by knowing somebody's struggles and conflicts, if you start judging him, there is no friendliness. It is an envious relationship waiting to vomit enmity. It is a seed sown with poison.
Here, Kṛṣṇa shares Gītā to His own closest dearmost friend, Arjuna, who is beyond any envy or incompletion, to whom He can really show *viśvarūpa* (cosmic form) and reveal all His dimensions, with whom He has a freedom to just say, 'Do not yield to this degrading impotence of powerlessness,' 'Do it Kaunteya! O son of Kuntī, just do it,' '*nānuśocitum arhasi* (2.25)—Do not grieve for the body,' and '*mat-karma-kṛn mat-paramo mad-bhakaḥ* (11.55)—Do My work! Be My devotee! Always undividedly think of Me, you shall enter into Me.'
Finally Kṛṣṇa goes to the extreme of saying, '*sarva dharmān parityaja mām ekaṁ śaraṇaṁ vraja* (18.66)—Give up all your concepts and ideas about *dharma*, about right and wrong. Just surrender to Me. I will liberate you.'
To say these words of surrender what an intimate understanding, what a feeling connection, what a space of completion between Master-disciple, beloved-friend should have been there between Kṛṣṇa and Arjuna. Kṛṣṇa summarizes His Gītā saying drop your life at My feet. I will not cheat you, I will think for you. I will see to it you achieve the ultimate—*mokṣayiṣyāmi mā śucah*—I will liberate you, do not fear or worry!
Like Arjuna many thousand years ago, you are here on the warfield of your life in a dialogue with the living Enlightened Master, the rare living Incarnation in this book.
This is a tremendous opportunity to resolve all life questions, to complete with root thought patterns and to clear all self-doubts by listening into the Master's words and allowing His energy to rewrite your future! This is an extraordinary possibility to awaken your true nature, to arise with your inner powers, and to cause your highest reality—with the Master driving your Self into the absolute victory of life—Living Enlightenment, Living Advaita.
> *yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ I tatra śrīrvijaya bhūtir dhrūvā nītir matirmama II 18.78*
'Wherever there is Yogeśvara Kṛṣṇa, the Master of all mystics, and wherever there is Pārtha (Arjuna), the supreme carrier of bow and arrow, there will certainly be opulence, victory, extraordinary powers, and morality. That is my opinion.'
# Foreword: Bhagavad Gita And The Four Tattvas
### **The Great 'Why'**
The *Bhagavad Gītā* opens with the great 'WHY', reflecting the personal crisis that we all face at some point of our lives.
We are drawn into the protagonist Arjuna's life at a crucial moment, when the renowned young prince is getting ready for a bloody battle against a huge army consisting of his own family, cousin and teachers. Struggling with fears, a misconstrued sense of duty and an awakening consciousness, the young prince is caught in the dilemma of his life.
Even after five thousand years, Arjuna's dilemma is still alive in humanity's experience of life. Our questions are hardly different from Arjuna's...
- Why are we here?
- Why do we do what we do in our lives?
- Why don't we find fulfillment, even after years of working for success in the world?
- Why do more and more challenges await us, even after we solve and overcome numerous challenges?
- How can we become spiritually mature and integrated individuals? Why is this path even required?
This '*Why*?' can be answered in a very simple way—You are here to manifest your ultimate Possibility!
But each one of you has to discover your own answer to this '*Why*'. Any other answer can only be an inspiration for you to discover your *own* answer. We can only move when we have the ability to handle this great '*Why*'. Whether you know it or not, only your deepest conviction about your '*Why'*, only your deepest clarity about your purpose, can give you the inspiration, energy and courage to face life.
This great 'Why' is the seed of God himself! This seed is put inside you when you are sent to planet Earth, so that you do not rest until you become a tree and bear fruit. Please understand, every seed has an energy called *vīrya*, which does not rest till it produces more seeds. Even if you eat the seed, you cannot destroy it, because that *vīrya* still goes into your body and does its job in some other way! The question 'Why' is the *vīrya* put into your very DNA structure to help you realize yourself.
This is the journey that Arjuna undertakes through the Gītā. Under the compassionate guidance of the enlightened master Kṛṣṇa, Arjuna faces and realizes the meaning of the great 'Why', to become a realized soul.
Just like Arjuna, you too will not be able to rest until you realize the meaning of the great 'Why' for you.
Just as Kṛṣṇa addresses Arjuna's questions, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM addresses the readers' questions and doubts, guiding us on the path of transformation, refusing to give up on us until we discover our full potential and live like Gods on earth. As you read this book, you will find the presence of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM guiding you to discover your own unique yet universal path to realization.
## **Life Is Expansion**
#### **The Art of Listening**
Through the entire opening chapter of the Gītā, it is Arjuna who continuously speaks, while Kṛṣṇa listens, listens and listens!
Only an intelligent man will allow the other person to speak. We all continuously speak to each other, but a 'real' conversation does not happen. We simply carry out simultaneous monologues with each other. We are polite enough to pretend that we are listening, so that we will, in turn, be heard. You need intelligence to allow the other person to speak. You need intelligence to listen!
When you listen to others, you listen to yourself. And when you don't listen to others, you also don't listen to yourself. Are you getting it? Only when you listen to you, you will be able to listen to others. When you listen to others, you will also listen to YOU! Because any listening that happens, happens from the space of completion. Please understand, you can only listen when you are complete. If there is any incompletion in you, you will not be able to listen.
What is incompletion? For example, you are sitting here right now, hearing me speak, but you are not listening to me, you are thinking—'I have not done this, I have not done that, this has not happened, that has not happened, I am restless'–that is incompletion. If you have such incompletions inside, be very clear, you will not be listening to me. You may be sitting here out of compulsion or some other reason, but you will not be listening to me. And when you don't listen, more and more incompletions happen. It is a vicious circle.
If you *listen*, especially to the words that come out of the space of completion of an enlightened being, you will suddenly see that the energy of those very words goes and changes your inner space.
See, when you come to me and tell me about your problems, I give you my authentic listening. That is why you suddenly feel light; you suddenly feel that all your problems are not big anymore. It is the power of listening. Listening awakens your intuition. Listening awakens your innermost intelligence. Listening is GOD! |
At the root of *mamakāra* is your *jīva*—your soul, in which all of us are one. If you suppress it in one body, it simply comes out in another body. When you are suppressing your expectations (*mamakāra)* about you in your own body, it simply comes out as *anyakāra* in another's body. Nobody else is forcing you. It is your own expectation about you, giving you one more chance! Now, it is no more somebody else's *anyakāra*. You are simply expanding to fulfill your own *mamakāra* and *ahaṁkāra*.
Others' expectation about you is nothing but a reminder, another chance that Bhagavān (Divine) gives you to realize yourself. When you realize that this is also your own expectation about you, you will have fulfillment!
The *Bhagavad Gītā* is the manifestation of Arjuna's suppressed longing to realize his own divine self. With authenticity, Arjuna discovers his power of thinking. He is now able to dive deeper into his suppressed thoughts and allows them to surface in Kṛṣṇa's Divine presence!
In the early chapters, Kṛṣṇa shares His *anyakāra* for Arjuna. He urges Arjuna to realize his eternal blissful *self*. He gives him an intellectual understanding of this truth. Through the chapters of *Jñana-karmasannyāsa Yogaḥ* and *Sannyāsa Yogaḥ,* Kṛṣṇa guides Arjuna on the ways to achieve this.
Kṛṣṇa gives the ultimate winning strategy of life to Arjuna—to stand up with the courage of authenticity in all his actions—*yogaḥ karmasu kauśalam.* He urges Arjuna to devote himself to yoga to expand himself to his peak energy. Kṛṣṇa then deepens Arjuna's understanding by revealing to him the deeper truths of death, renunciation and *sannyāsa*.
Once this understanding has settled in Arjuna, Kṛṣṇa leads him to the next *tattva*, Responsibility, the power of feeling.
#### **Responsibility—Waking Up To Your Highest Possibility**
Kṛṣṇa's teachings in the next chapter, *Dhyāna Yoga*, can be summarized in these words—'Look in' and 'Take responsibility to raise yourself '.
*Listen! Responsibility is the key that awakens the power of feeling.* The power of feeling is unlocked when you recognize yourself as a leader and take responsibility for everything in and around you!
Here, Kṛṣṇa teaches Arjuna the techniques to go beyond the mind and senses and become liberated. He guides Arjuna to rise to the level of *Īśvaratva*, leadership consciousness and become like Himself.
That is why Kṛṣṇa says,
*uddhared ātmanātmānaṁ nātmānaṁ avasāyadet I ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ II 6.5*
'You are your own friend; you are your own enemy. Evolve yourself through the Self and do not degrade yourself.'
By this Kṛṣṇa means—if you know the technique of how to raise yourself by yourself, you are the friend of your Self. If you let yourself down, you are the enemy of your Self!
> Listen: Responsibility means thinking, feeling, acting and cognizing life from the truth that YOU are the source of everything; therefore, you are responsible for all happenings inside you and around you.
I know the big question you will all have now! You must be thinking, 'How can I be responsible for everything happening around me? I can be held responsible for what is happening inside me. How can I be held responsible for what is happening outside me? For example, if an accident happens in my life, how can I be responsible?'
Everybody asks this question. Let me answer you.
- A person who does not feel responsible even for his own actions is an animal. He lives at a very low level of consciousness!
- A person who feels responsible for his own actions is a human being. He lives at the middle level of consciousness.
- A person who takes responsibility even for others' actions is Divine. He lives in leadership consciousness, *Īśvaratva*.
Please understand, only when you feel that you are responsible for everything happening in and around you, you will start looking into the truth and start seeing the possibility for a solution. Only when you take responsibility will you even find the solution!
Listen. When you take responsibility, the higher energies express through you. Even if you take one step towards responsibility, the Cosmos takes a thousand steps towards you, taking responsibility for you. When you are in the space of responsibility, both your inner space and your outer space support you. The whole Universe supports you, because the Universe experiences its fulfillment through the cognition of those who feel responsible.
Take responsibility in every situation. When you don't feel responsible, you are a drop in the ocean. When you feel responsible, you are the ocean in a drop! When you take responsibility, *Īśvaratva,* leadership consciousness starts happening in you.
*The power of feeling is nothing but your ability to realize yourself as the source of all the happenings in your life.* This understanding gives you tremendous control over your own life and gives you the power to be a positive influence in the life of others.
With responsibility, life happens to you. But life always demands
your expansion, because expansion is the natural flow of life. The more you engage with life, the greater the expansion that will be demanded of you. When you take responsibility for whatever is seen and experienced by you, that which is unseen and un-experienced by you takes responsibility for you! If you take responsibility for the known part of God and the world, the unknown part of God and the world takes responsibility for you. When God takes responsibility for you, you are God. You are an Incarnation!
Kṛṣṇa guides Arjuna to realize Kṛṣṇa consciousness through the *tattva* of responsibility. Kṛṣṇa's teaching of responsibility culminates in *Viśvarūpa Darśan,* where He blesses Arjuna with a glimpse of His Cosmic dimension, His infinite expansion—a foretaste of Arjuna's own Enlightenment.
Listen.
Your expansion frightens you. Whenever bigness is demanded of you, whenever you feel you are being 'forced' to expand, you shrink even further into your comfort zone. Your tiredness, your weakness, your powerlessness all these are nothing but the resistance you have to seeing your own bigness!
That is what becomes of Arjuna after *Viśvarūpa Darśan*, the fear of expansion overtakes him. But being devoted to Kṛṣṇa, the embodiment of Cosmos, Arjuna responsibly expands and awakens his Enlightenment with the next *tattva* of enriching, the power of living. Kṛṣṇa assures him after the *darśan* that only by taking the responsibility to enrich others—by doing His work, by being undividedly devoted onto Him, can Arjuna expand himself into his highest possibility—*madkarma-kṛn mad-paramo mad-bhaktaḥ* (11.55)!
#### **Enriching With Enlightenment**
We now come to the fourth *tattva*—enriching. Enriching means infusing all these three *tattvas* continuously, in your life and others' lives!
## Bhagavad Gita Decoded
that he was a thief and had burgled the palace the previous night. The master was aghast.
He started weeping loudly, 'What a great sin I have committed by allowing a thief to spend a night in my monastery! I gave him food too. What can I do to make up for my sin?'
At that time, he heard a voice from the sky, weeping even louder than him, 'You are upset and weeping because you have looked after him for one night. What about me? I have been looking after him everyday for all these years!'
The master had actually become egoistic. He started feeling holier than others because of which he looked down upon the thief as a less holy person. God never differentiates between a sinner and a saint. These are all societal.
Every atom on Earth is divine. When we just realize this very life is a divine gift to us, our attitude changes from taking life for granted to one of gratitude to Existence for everything! Have you worked hard to earn this life? With every breath that you take every moment, the life energy flows into you and keeps you alive. We take for granted the life energy that converts bread into blood. The mind continuously runs behind 'more and more.'
If we make two lists: one list of what we have, what Existence has showered upon us and a second list of what we really want to have to feel happier, we will quickly realize how much longer the first list is. Have we ever strongly considered what our life would be like if we did not have even a small limb? Can you imagine the limitations we would have without a toe or thumb, not to speak of our eyes or ears? We take so much for granted. We assume that what we have been given is our rightful due and so we only crave for more. We are here as gifts of Nature. Instead of being grateful to Existence for what we have been showered with, we complain about what we do not have.
Remember that when God does not grant us what we seek, He is
doing it out of deep compassion and wisdom. He does not grant many of our prayers because He knows that far better than us. We have no wisdom when it comes to asking.
The Divine is far wiser and knows what we really need. There is a huge difference between what we want and what we need. For the next couple of days, just try living with the attitude of gratitude, with love for everyone and everything around you, with a deep completion. Automatically, you will begin to experience every person and every happening as a unique creation of Existence, as a reflection of the Divine. Just decide consciously that you will respond with love, whatever may be the situation. Just the very attitude change will bring tremendous peace and relaxation into you.
Kṛṣṇa says, when you look every single thing without differentiation, without fear or favoritism, without attachment, then you are a true renunciate, a true *Sannyāsi.*
## **Death, Only A Passage**
Can you look at death and birth in the same manner? We celebrate birth, we condole death. Why? Both are passages. Neither is a beginning nor an end. The cycle of life is continuous. We move seamlessly from birth through living into death and again into birth. It is just that in this life, we do not remember what happened in the period between our death in our previous birth and our birth this time. That loss of memory is for our own safety. We are perturbed by that loss of memory.
What we do not know frightens us. If we understand that death is no different from birth and that life after death may be no different from our current life, there will be no fear. This can happen when we have the experience of death while we are still alive. This is what we teach in our programs. An important thing: How we look at death reflects a lot of the way we look at life. I can say our perception of death changes our way of life.
Death is feared by most of us because it is considered a discontinuity. When we realize that death is just a continuation in some other form, we will not fear death. Then the joy of birth and the sadness at death will both be seen as the same. Our idea of birth and death is direct evidence of how we look at various situations in life. That is why understanding about birth and death is actually fundamental to leading a life of realization.
Understand, one who knows that what he sees is illusion, just a play of mind, he will not fear death. As long as we hold on to this illusion created by the mind that we call reality, we have a feeling of losing it when we think of death. When we see pain and pleasure as the same and are not affected by either of them, we will be free from the fear of death. Because then we realize that nothing is taken away from us when death comes.
Enlightened Masters' experience about death teaches us a lot. Bhagavān Ramaṇa Mahaṛṣi got his enlightenment through a conscious experience of death. When Bhagavān was a young boy, one day he was just lying on his bed at his Uncle's house in Madurai, South Bharat. Suddenly he got the feeling that he was going to die! He had two choices: to resist the feeling or to go through it. He chose the second, to go through death as it is, consciously. He became enlightened after he experienced the process of death.
Usually people resist, so they pass into a coma and leave the body in a state of unconsciousness. In our second level program, the *Nithya Kriya Yoga* or Life Bliss Program Level 2, we go into the complete understanding of death, what happens exactly when we die. We enrich you to experience the process of death and to understand how and what happens, so that there is no mystery and, therefore, there is no fear. At least once if we go through death with deep consciousness, we will lose our fear for death automatically.
Bhagavān was courageous enough to choose the second path. He allowed death to happen without any resistance. He saw clearly one by one, the parts of his body dying. Slowly, his whole body was dead, turning into ashes. Suddenly, he realized that something remained even after that, which cannot be destroyed. At that moment, it hit him that he was pure consciousness, beyond the body and mind! He was simply a witness to the whole thing! That knowledge was tremendous and it never left him. When he came back into his body, he was *Bhagavān Ramaṇa Maharṣi*, the Enlightened Master! When we conquer the fear of death, we conquer death itself, because death is just one more imagination! When we get over the cycle of greed and fear, we can be in equanimity in all situations in life; then we are situated in the supreme consciousness. It is then we have touched our core, our real Being.
## **Steady Your Intelligence, Go Beyond Opposites**
Kṛṣṇa goes on to explain the characteristics of one who is Supreme. He says that one who is of steady intelligence, *sthira buddhir asammūḍho;* one who does not get caught in the play of opposing emotions or patterns like pleasure and pain, happiness and misery, is truly not deluded and is established in the truth, and in the Supreme, *brahma-vid brahmaṇi sthitaḥ* (5.20). He is Supreme himself.
What do we need to know to get out of the whirlpool of emotions? If we look deeply, we will see that all our emotional incompletions like fear, greed or worry, at the root, are born of an expectation for a certain situation to happen in a certain way. We live in a virtual world of fantasy and when there is a gap between reality and imagination, the trouble starts. The greater the gap, the more tension and disappointment we experience. We start to like or dislike something based on this gap. The likes and dislikes are a product of the mind, not of the being which is just bliss.
Beautifully, Kṛṣṇa says, 'An object of enjoyment that comes of itself is neither painful nor pleasurable for someone who has eliminated attachment and who is free from the dualism of self and the other and therefore, from desire.' |
Why do we feel tired? We feel tired when we are not integrated within ourselves. One half of our being that wants to express itself but we have suppressed it for various societal reasons. The other half of our being is what is expressing itself in the manner that we are forcing it to. Because we constantly have to put in an inauthentic effort to be what we naturally are not, we become tired at some point. When we become tired, the suppressed, unconscious half of us becomes more powerful than the conscious, pretentious half, and it starts dominating.
Just integrate yourself. Be with completion rather than suppressing yourself, and there will be no unconscious half to fight with. Then where is the question of feeling tired? We feel tired only when we are not completely involved in what we are doing. Become complete, integrated, and whole. Then you can never feel tired, whatever you may do.
See how is it that you don't feel tired after sitting with me for so many hours? It is because when I speak, I speak from my being, with a totality. When I speak with totality, you automatically receive me and my energy. This is the state from which enlightened Masters operate. That is why there is no sense of tiredness in them even though they are intensely involved in what they do.
We feel tired only when there is a gap between what we are doing and what we want to do. When we are driven by greed for something, we are caught up in the goal and the goal is something we want to achieve. What we are doing is not yet the goal and hence, we feel we are running towards the goal. Or we are driven by fear of something; we want to escape from the object of fear and hence we are not completely involved in what we are doing.
Honestly, I can't understand how a man cannot sit with himself. It is our body, our mind after all. Just sit! You are not able to sit because you continuously pour the wrong fuel into your system.
We are continuously chasing power. The hunger for power is so high in us that we are always running behind something to get control over it. First, let us get our body and mind under our control. As of now, it is under the control of fear or greed. Let that be controlled by us. Then, automatically, we can get anything under our control. If our body and mind are not under our control, whatever we wish to bring under our control will never come under our control.
One thought from greed is enough: our body just runs. One thought from fear is enough: our body just runs. Let it be completely under you. May you be complete with your body and mind!
### Just Be Happy From Within
Here is a beautiful *sūtra,* a beautiful technique from Kṛṣṇa to enter into the supreme consciousness: 'Just be happy, restful and complete from within', says Kṛṣṇa, '*yo'ntaḥ sukho antar-ārāmas tathāntar-jyotir eva yaḥ* (5.24).'
Just be happy from within. Let your smile be a deep expression of the love in your being. All of us are so used to living an artificial life that we have forgotten our being. Every moment, we are continuously either in greed by running after our desires or in fear by continuously running away from something. Our happiness in every moment is measured only by greed or fear. This means we are not actually experiencing the moment of completion. We can enjoy something totally only when we are completely in it and we can be complete only when we are totally in the present moment, enjoying what we are doing here and now.
When you are in the space of completion in the present moment with full enthusiasm, you are in a state of bliss. Bliss is the state of joy that has no reason and which is not affected by the past or future. Naturally, the present blissful moment will give birth to future moments of bliss. We enter a virtuous circle rather than being caught up in the vicious cycle of fear and greed that we are now caught in.
Why do we run behind our desires or why are we afraid of something? It is because we think life has some goal to be achieved and we continuously run towards the goals. Understand, life in itself has no goal. The very life itself is the goal. The path itself is the goal. If we think the goal and the path are different, we will run towards the goal; we will run towards the horizon. Can we ever touch the horizon? The more we run towards it, we will find it receding from us, because the horizon is imaginary, it is an illusion.
If we are running behind a goal in life, we will be disappointed at the end of life. But when we see life itself as a goal, we make the path itself as the goal. So every moment is blissful! The goal is achieved every moment of our life. So every moment when we live with full completion, with full enthusiasm, with powerfulness, we actually enjoy that moment. When we are completely immersed in the present moment, we enjoy the path. When the path itself becomes the goal, we enjoy the goal also every moment.
The self-realized one is complete, powerful, active and happy because he is completely in the present moment, living in reality. The Divine energy blissfully flows through him and he no longer needs to derive energy for his activities from desire or fear.
Here, Kṛṣṇa refers to the state in which we are in the peak of activity yet in the ultimate relaxation. Such a state is indeed possible and is the only state in which we can really be involved in what we are doing, and completely satisfied, complete and blissful in what we are doing.
### Why To Feel Responsible?
This is what Kṛṣṇa says: When we are tuned fully inwards, we no longer have any attachment to what happens outside; we are one with the All, the Existence, and we have transcended all *karma.* We are then in *brahma nirvāṇa*—the ultimate liberation, one with Existence, and we are in *nityānanda,* eternal bliss. When we feel genuine love for others, we feel responsible for everyone, and we take up more and more responsibility. We want to enrich others and share that love with as many as people as possible.
When we are tuned inwards, we live in the present; the past and future do not exist for us. When we are in the present, we are one with Existence. I call this All-one-ness. We are All-in-One. We are in the space of Advaita, non-duality. We encompass everything. In this state, we are at the height of spontaneity; we are at the peak of our possibility. Spontaneity does not mean creativity. Creativity is a byproduct. Spontaneity is being in the present, being responsible for everything. Nothing is excluded. We flow out, we expand and cover.
The more responsibility we take up, the more we expand. Responsibility is something that can be easily shrugged. But if we don't shrug it and keep on shouldering it with the right reason, we will expand and the divine energy will automatically flow in us. And we can take up more and more responsibility only when we feel overflowing energy in us.
**With responsibility, we harness the power of feeling**. When we feel the space of responsibility, we take it up without any doubts. Usually whenever we are asked to do something, the mind comes in between and the responsibility feels like a load. Without the right context of responsibility, our mind creates dilemma. We start analyzing intellectually and logically. So at the end of it, we act out of greed or fear. As long as we intellectually weigh the situation for good and bad, the mind exists. We have to cross this barrier by completing with our greed and fear patterns. We have to cut across the wall of incompletions and enter the space of feeling the responsibility. The dilemma of wanting or not wanting to do something should not come at all. Many times when people come to me and I ask them to do something, just by the way they say, 'Yes, I will do it,' I can tell whether they really want to do it or not!
Our response to take up a responsibility is shaky and inauthentic when we are in a dilemma, when our mind operates. We should take up responsibility spontaneously. Then the mind will not have its say. We just know, that's all. We operate from an extreme relaxation and spontaneity. The ability to respond spontaneously out of the space of completion is what I call responsibility.
**Please listen! Responsibility can happen to you only after completion.** If you take responsibility because you have to be a performer, or a leader, or be productive, you will feel responsibility as a weight on you! If responsibility is taken out of wrong reason, you are not going to feel responsible!
Listen! Understand, only when you complete, you will know the right reason for taking responsibility. Only then, you taking responsibility will be really useful to you. So understand, responsibility can happen in you only after completion!
**I'll now tell you** *why* **you need to feel responsibility, why you should take responsibility. Listen. Whatever happens in and around you—you ARE the source!** That is why you need to take responsibility for whatever is happening in and around you. You need to take responsibility because you are responsible, and not for any other reason.
Whether you believe it or not, you ARE the source. With this
clarity, out of this context, if you take responsibility, every action, whether it is taking your children to the school, attending to your calls or your business meeting, everything will become a spiritual practice leading you to *jīvan mukti,* living enlightenment.
When you learn responsibility, you may naturally perform well in your office, in your business, in your family. You will become responsible, no doubt. I am not against it. I am not against you performing in your office or you taking responsibility for your family. But all that should be the side effect! The main effect of you feeling responsibility should be you becoming *jīvan mukta*, living enlightenment!
Live this principle of responsibility. Then you will understand that all your decisions will be out of the experience—'I am the Source.' Listen! If you function with this truth, '*I am the source, so I am responsible*'; everything you do will become a spiritual practice for you to become a *jīvan mukta.*
Only when we go beyond the incompletions of the mind, beyond duality, we see the absolute oneness and synchronicity of the entire Existence and we start living in the state of Advaita. When we reach this state, there is no mind that is acting. We are in a state of deep relaxation, completion and bliss. And this awakens the power of feeling in us to spontaneously respond to everything with responsibility.
When we feel genuine love for others, we will take up responsibility because we want to share that blissful love with others around us. Only when we work out of bliss, we will do things to enrich others and ourselves. Taking responsibility and enriching makes life happen to you! When we take up responsibility spontaneously, we do not act out of fear or greed. We will always be giving.
# Know Me And Be In Bliss
*5.27, 5.28 Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, Suspending the inward and outward breaths within the nostrils and thus controlling the mind, senses and intelligence, The transcendental who is aiming at liberation, becomes free from desire, fear and the byproduct of desire, fear and anger, all three. One who is always in this state is certainly liberated.*
*5.29 One who knowing Me as the purpose of sacrifice and penance, As the Lord of all the worlds and the benefactor of all the living beings, achieves peace.*
Here, 'Me' refers to the supreme witnessing consciousness, the Kṛṣṇa consciousness; it is not the six-feet Kṛṣṇa frame. I always tell people, the outer Guru, the Master is needed only to awaken the inner Guru. Once the inner Guru, the consciousness is awakened, the outer Guru needs to be dropped. Just like after burning the dead body, the very stick that is used to stoke the wood is dropped into the same pyre, so also the outer Guru needs to be dropped.
For the first time, Kṛṣṇa gives a beautiful technique to move your energy from fear and greed to divine consciousness, eternal consciousness. Your fear is rooted in the *svādiṣṭhāna cakra*, the energy center situated two inches below the navel. Your greed is rooted in the *mūlādhāra cakra*, the energy center that is in the root of your spinal cord.
Kṛṣṇa gives us the technique to elevate ourselves from these two cakras to the eternal consciousness, the *ājñā cakra* at the brow center, where the eternal consciousness resides. When we have elevated our self to *ājñā*, we go beyond our ego or mind. We are all caught in the *mūlādhāra* and *svādiṣṭhāna*, fear and greed.
That is why, continuously, we can watch and see that we have a sort of a tensed feeling. We will be continuously holding our *mūlādhāra* and *svādiṣṭhāna* tightly. Now, just feel yourself in your *mūlādhāra* area. You will see that you are tightly holding yourself in tension.
Kṛṣṇa explains how to relax that area, how to stop the fuel coming from greed and fear, and get the *amṛta-dhāra* (flow of nectar) from the eternal consciousness. Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils and thus controlling the mind, senses and intelligence, the transcendental who is aiming at liberation, becomes free from desire, fear, and the byproduct of desire, fear and anger—all three. One who is always in this state is certainly liberated.
First, He gives the technique to enter that state. Then He says if you can stay in that state, you are liberated. Now, at least let us try to have a glimpse of this state that Kṛṣṇa explains in this verse. I will guide you step by step through this meditation. Please try to enter that state.
### Meditation
Please sit straight and close your eyes. Let your head, neck and backbone be in a straight line. Intensely pray to that ultimate energy, *Parabrahma* Kṛṣṇa, to give us the experience of this meditation.
First, visualize all your senses completely shut; your eyes are completely closed. Don't allow any visualization to happen inside your being. You should close the eyes too, because we continue to see things from behind our eyelids even though we shut our eyelids. Visualize that your eyeballs have become completely dark. You are seeing only darkness in front of you.
Visualize your ears are shut. Visualize your sense of touch is shut. Visualize your smelling capacity is shut. Visualize your face to be shut. Feel deeply that all the five senses have been shut down.
Inhale and exhale as slowly as possible. Slowly, let your nostrils blow the air. Let your consciousness reside between the two eyebrows. In a very relaxed way, be aware of the space between your two eyebrows. Don't concentrate; don't tense yourself. Just be very relaxed, have a deeply relaxed awareness. |
Let your *mūlādhāra cakra,* located at the base of your spine, be relaxed. Let your *svādiṣṭhāna cakra*, located just below the navel center, be relaxed. Let your whole consciousness come up to the *ājñā cakra,* which is between the eyebrows.
Concentrate on the space between the eyebrows.
Visualize cool, soothing light in the *ājñā cakra*, in the space between the eyebrows. Relax in the *ājñā cakra*. Forget all other parts of your body. Forget about the body, mind and the world; remember only the *ājñā cakra*, the space between the two eyebrows.
Go deeply into the *ājñā cakra*, in the space between the two eyebrows. Visualize a beautiful, cooling, soothing light in the *ājñā cakra*. Let you experience beautiful, blissful light in the *ājñā cakra.* Don't tense yourself; let your awareness be in the *ājñā cakra* in a very relaxed way; let your consciousness rest in the space between the two eyebrows.
Relax in the same space of eternal consciousness. Let you be beyond the body and mind. May your intelligence be awakened. Let you work from your eternal consciousness. Let you have the pleasant awareness of the *ājñā cakra*. Let you all have the grace of the divine consciousness. Let you be established in the eternal consciousness. Let you all be in, with and radiate eternal bliss, *nityānanda.*
*Om śānti, śānti, śāntihi...*
*Om tat sat.*
Relax. Slowly, very slowly, you can open your eyes.
Try to remain in this mood at least for the next ten days.
Understand: Don't concentrate by force. Have a pleasant awareness. When you keep the pleasant awareness around your *ājñā cakra*, your whole energy will be directed towards the Eternal Consciousness. You will receive energy from Eternal Consciousness, from immortality, *amṛtatva.* You will be driven from above by the Eternal Consciousness. If you are driven from below by fear or greed, you are man. If you are driven from above, you are God.
Let you learn the science of how to connect yourself with the Divine energy, how to be driven by the Divine Consciousness. Let you live all your possibilities. Let you function through the Eternal Consciousness.
> *Thus ends the fifth chapter named Sannyāsa Yogaḥ, 'The Yoga of Renunciation,' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra, the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād, dialogue between Śrī Kṛṣṇa and Arjuna.*
# Look In, Be Complete Before Any Conclusion
You are your best friend and you are your worst enemy. Whether you wish to degrade yourself or raise yourself by yourself is in your hands. Krsna gives the technique to unite with Him in yoga, the Supreme Consciousness by becoming a Yogi. ...
# Look In, Be Complete Before Any Conclusion
We will start with a beautiful history from Mahābhārat: Once the elders of Kuru royal family wanted to test the intelligence of their new generation of princes, the Kauravas and the Pāṇḍavas as to—who is more intelligent and wise—Kaurava kids, the hundred sons of King Dhritarāṣṭra or Pāṇḍava kids, the five sons of King Pāṇḍu. So, they devised a competition.
They said to all the Kaurava and Pāṇḍava young princes, 'You will be given one gold coin. With that one gold coin, you will have to fill your palace house!' This was the test laid out for them.
The Kauravas took the gold coin and sat together. Naturally, hundred brains will mess-up any plan, any program. See, you can have hundred hands but not hundred brains. Be very clear, all great things are done by hundred hands and hundred legs, but not by hundred brains. Brain should be only one. In life, unfortunately, we have thousands of brains, but not a single hand!
So, these hundred Kaurava brains all sit together, intensely discuss, argue, and even fight among themselves, 'How can we fill the whole house with one gold coin?' they speculated. Each brain came up with its own strategy, just to be pulled down by the other. Then, finally after enough squabble and confusion, they came to the conclusion, 'The elders are all cheats, they are abusing us, trying to exploit us, and making us feel we are failures!'
After this whole drama of blaming others, of feeling deprived and cheated, finally they decided that for one gold coin they could get only hay grass, which is the left over chaff of grains and paddy after crop harvesting.
Here, the Pāṇḍavas sat together into the listening of *dharma*. Even though each Pāṇḍava is a peerless specialist with unmatched expertise in some field, they all were always aligned under Dharmarāja, *dharma*! Understand, Yudhiṣṭra, the eldest of the Pāṇḍava brothers is Dharmarāja, the king and embodiment of *dharma*!
Listen! All the five Pāṇḍavas are sons of Nature born as immaculate conceptions of Divine powers. Yudhiṣṭra is *dharma* incarnate, who along with the four Pāṇḍava brothers, embodies all the four *tattvas* of integrity, authenticity, responsibility and enriching, empowered with the powers of words, thinking, feeling and living.
Bhīma, the son of Vāyu (wind god), represents the physical valor, the strength of integrity and authenticity. Arjuna, the son of Indra (the king of gods), is Nara incarnate, the highest evolved human energy of Nārāyaṇa, Lord Kṛṣṇa. Arjuna is physiological power, the power of feeling awakened by responsibility! Both Bhīma and Arjuna are totally different expressions of unique divine powers. The ability to thrash is different, the ability to aim is different! Arjuna, the embodiment of physiological power, has the ability to aim and shoot, which needs mastery over the body, mind and senses. Nakula embodies the sense of intelligence and the space of possibility that is awakened by authenticity, the power of thinking. Nakula is one of the most intelligent strategy planners, who plans all the war strategies. Sahadeva is the aligner of time, he is a great astrologer expressing integrity, the power of words. All of them are always aligned under *Dharmarāja* Yudhiṣṭra. Because they are aligned to *dharma,* Pāṇḍavas are like one brain having ten hands, all together united to express enriching, the power of living.
**Listen! I am defining Dharma. The power of your words, the power of your thinking, the power of your feeling, and the power of your living, this is Dharma. Dharma is aligning yourself to the flow of the Cosmos.**
So, they all sit together aligning to Dharmarāja and discuss, 'What
will fill the whole house with one gold coin? When our elders say then *it is possible*.'
Please understand, you can look at this test of intelligence from two possibilities. One group *looks out* and wails, 'I think these elders are all fools. They don't know what they are asking us to do. They are just trying to prove we are all small fellows.' This is the thought trend of Kauravas. Then come the sons of immortality, Pāṇḍavas, who *look in* and wonder, 'When elders say, then there must be way. They are trying to teach us, educate us, and enrich us through this. When elders say, *it is possible*.' So finally, Pāṇḍavas also decide to fill the house with one gold coin! How they did it, let us see!
At the time of supervision, all the Kuru elders—Grandsire Bhīśma, Droṇa, Vidura, and Dhritarāṣṭra assembled; they first went to Duryodhana's palace house. On reaching, they saw the whole house full of hay and all these Kauravas were standing outside! They could not even get into the house!
Bhīśma asks them, 'What happened? Why are all of you standing outside?' Kauravas reply, 'What can be done? You only told us that we have to fill the whole house with one gold coin; what else can we get with just one gold coin? So we filled it with hay grass. Here you see! We won the competition!'And all these Kauravas are now standing outside! Neither these hundred brains nor the Kuru elders are able to get into the house.
Dhṛitarāṣṭra, the father of Kauravas becomes very happy! He hurriedly concludes, 'See my sons and their intelligence! They filled the whole palace house. They should be declared victorious!' Droṇa, the teacher of Kurus and Pāṇḍava princes, once a poor Brāhmaṇa, was supported by King Dhritarāṣṭra. So, whatever Dhṛitaraṣṭra says becomes the *conclusion* for Droṇa; and so, he simply agrees to the blind king's conclusion. But, Bhīṣma stops Droṇa, saying, 'Wait! Let us go to the other house also to see, and then decide who won the game.'
On entering the Pāṇḍava palace home, they see the whole house is
filled with light and perfumed with fragrant incense. Understand, for that one gold coin, they bought earthen lamps and lighted them up along with pleasing, special perfumed incense. The moment the elders entered, the Pāṇḍavas washed their feet, gave them seat and fruits. Enriching them thus, Pāṇḍavas tell them humbly, 'Please see, the whole house is filled! Filled with light and perfume, pleasant smell!'
Of course, the blind King Dhṛitarāṣṭra is not ready to accept this! So, he goes to every corner, puts his sharp nose and smells to investigate if every corner is filled with pleasant perfume. He finds that all corners have the pleasant fragrance. Finally, the Kuru elders come to the right conclusion and declare that Pāṇḍavas won the game. Pāṇḍavas stand victorious!
Please understand, listen!
**Completion is creating a space which is full where you can Live! As the space of Pāṇḍavas is full with light and filled with pleasant fragrance, so is the inner space of completion full with power and filled with the fragrance of bliss—***ānanda gandha,* **where you can live.**
Both palace houses are full. You also always keep yourself full; but the question is do you keep the house full like Kauravas or Pāṇḍavas? Find out that! Is your inner space like Kauravas or Pāṇḍavas? That's all! Have you brought the hay and filled it all around your house, or have you brought the pleasant smell and the light within?
Please understand, completion keeps you full and gives you the fulfilled space to live! Incompletion keeps you full but never fulfilled; you will never be able to live there. Because of their deep incompletions, Kaurava brains fight violently. Finally when they get tired of fighting with their incompletions, they get utterly confused, and jump to the wrong conclusion of filling their house with hay! The Pāṇḍavas who are full with the space of completion and filled with the power of living, beautifully enrich the elders and enrich themselves, enjoying the light and fragrance!
Please understand, the modern day CEOs, leaders are filled with stress. What is stress actually? It is nothing but filling yourself with hay! You are filled not fulfilled. You are occupied but not useful. Before making one decision, when you think about it two hundred times, you are tired just like the Kaurava brains! Usually, when there are so many incompletions fighting in your brain, either your projects die down, or they take a totally opposite turn!
Reduce the incompletions you infuse on yourself; reduce the abusal you do to yourself. Reduce the mental setup of Duryodhanas' on you. Duryodhanas' are nothing but bunch of incompletions, no power! Actually, they took the decision of buying the hay and filling the house because they were not able to handle the whole confusion and fight among themselves. So, they just jumped to the wrong conclusion, '*let's do something*!' Listen! Any decision made out of incompletion in the mood of '*let's do something*' is suicide! So understand, '*let's do something*' out of incompletion, restlessness generated by incompletion, is the pesticide! If you do it just for yourself, it is suicide; if you do it for the family, it is homicide; if you do it for many people, it is genocide.
What Pāṇḍavas did is out of the pure space of completion. I tell you, when you create the space of completion, every moment you create a new way of thinking, new way of feeling, new way of knowledge, new way of being, and a new way of making yourself available to society and to humanity.
#### **Look in, create the space of completion before coming to any conclusion! This is the message of this chapter.**
The sixth chapter of the *Bhagavad Gītā, Dhyāna Yogaḥ* starts with Kṛṣṇa's words. In this chapter Arjuna is not asking any questions to Kṛṣṇa. Kṛṣṇa continues His answers from the previous chapter.
# Attain The State Of Yoga
6.1 *Bhagavān says:*
*One who performs his actions without being attached to their fruit (outcome) of his work is a Sannyāsi, and he is truly an ascetic; a Yogi also.; not the one who renounces to light the fire and performs no action.*
- *6.2 O Pāṇḍava, what is called renunciation, or sannyāsa, you must know to be the same as yoga, or uniting oneself with the Supreme., for never can anyone become a yogī, until he renounces the desire for self-gratification [saṅkalpa].*
- *6.3 A one desirious of achieving the state of yoga or no-mind state, action is said to be the means and for the one who is already elevated in yoga, cessation from all actions is said to be the means.*
- *6.4 Any one is said to have attained the state of yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in result-focused activities.*
Kṛṣṇa continues with what He said earlier in a little more detailed way. He says, the person who is not attached to the fruits of his action is an ascetic and a *karma yogi*, one who continuously does authentic work without being attached to the results.
Please understand, *karma—*the state of action, or *sannyāsa*—the state of renunciation, is not related to your doing. It is directly related to your being. Being a sannyasi, a renunciate monk, is not a status, it is a state of mind. Whether you are doing *karma yoga* or you remain a *Sannyāsi* is in no way going to affect you. If one is a *karma yogī,* one goes about doing the work that is allotted to him without attachment and without expectations. This is done even in the middle of one's life as a householder, a businessperson or an employee. The status is not of any consequence.
In the same manner, it is immaterial whether one dons saffron robes to be a renunciate or an ascetic. One can wear all the outer trappings of a monk and still be fully attached to the *saṁsāra māyā*, the illusion of life. In the verses of *Bhaja Govindam*, Ādī Śaṅkarācārya, the Enlightened Master of ancient Bharat, says this beautifully about the ascetic who cheats the world and himself. He says, the ascetic has his hair knotted, or he shaves his head bald, or he pulls out his hair one by one in penance, he wears saffron robes, but he does not see, even though he has eyes. He does all this only to fill his belly!
One's attitude, one's inner space, one's *being* alone matters. Here Kṛṣṇa gives the gist of the previous chapter.
People repeatedly ask me, *'Swamiji,* should we renounce everything to achieve Enlightenment? How can we lead our day-to-day life and yet hope to achieve spiritual progress?' |
I tell them, 'No! Just renounce what you don't have. That is enough. You don't have to renounce what you have.' I tell them to live with completion with whatever they have, and to just renounce what they don't have. We fantasize about all that we do not have, that is the problem. There are thousands of things that we don't have, but we live with all those things mentally. The problem is not what we have, we have got used to those things anyway. That is our reality. It is what we don't have that creates problems. Just renounce what you don't have. That is enough to solve all the problems. Then you will start living intensely with what you have.
One of the major problems we bring upon ourselves is that we chase desires and possessions. And once we have achieved what we want, we don't enjoy it. It is as if the enjoyment is only in the chase and not in the possession itself. The present has no meaning to many of us. Because of this, we miss reality, we miss true enjoyment. It is the illusion of the speculative future that draws our interest and causes misery to us.
### Live with Reality, Live like God
There is a beautiful word in Saṃskṛit: *brahmacarya.* Just like many other Saṃskṛit words, this word has no equivalent word in English. The word has often been wrongly translated as celibacy. *Brahma* means Existence, reality, divinity. *Carya* means 'living like'. Brahmacarya refers to a person who lives like the gods, who lives with Existence, who lives with reality. Brahmacarya does not mean one who is unmarried. Brahmacarya refers to one who lives with reality, one who lives unattached. One of the four stages of life as defined by the scriptures is brahmacarya. This period of brahmacarya at Gurukul, under the Master's guidance in one's early years, provides the background to shed fantasies and live life in reality.
In today's world most of us live with fantasy. We don't live with the reality of our existence. From our childhood, we are exposed to so many different forms of media that flood us with fantasies. On physical maturity, everyone searches for an ideal person who can match their fantasy with great vigour and determination! Even if you find someone who matches your so-called ideal, when you start living with the person, life will slowly reveal that the ideal image so carefully built over many years is different from the person with whom you are living. There is always a screen of fantasy between your spouse and you, just like between life and you. You are continuously developing on life but you are not ready to look into life as it is.
A person who is mature enough to live with reality in the space of completion has achieved the state of brahmacarya. He is living with the real person or situation. He is complete in the present moment for what it is; he does not dream of how it should be. So just drop your fantasies. Live with reality. That is what I call brahmacarya. Brahmacarya is nothing but high energy, that's all.
**I am defining brahmacarya. It is nothing but being authentic with high energy happening in you.** Only when you have low energy, you need other person's presence in your life. Brahmacarya is nothing but being authentic with your high energy.
Here, Kṛṣṇa says, 'Just renouncing the sacred fire and not performing one's duty does not mean one is an ascetic or *sannyāsi.*' In those days, fire was the basis for everything, whether it was cooking or spiritual practice. For everything one needed fire. I can replace the word 'fire' with 'cell phone' for today's world! In this age, we can say, 'Don't think that by sacrificing the cell phone and laptop you become a *sannyāsi* or a great *karma yogi.*' Just like how the cell phone and laptop have become a basic necessity today, in those days *agnī* (fire) was a basic need in life. Just like how we are able to relate with people through the cell phone, our ancient *ṛṣis* (mystics) knew the techniques of relating with the higher energy through fire.
Understand, the Vedic Masters knew how to use fire to communicate with the higher energy, just like how we use the cell phone to communicate. All of science is based on using light particles, whether it is electricity, atomic energy, or other forms of energy, but with different formulae. Whether it is our fan or a microscope or a laptop or atomic bomb, everything can be reduced to that one single thing, the technique of handling light or electro-magnetic particles. Scientists worked on light energy and created all these objects. Our eastern sages worked with sound energy and created all these products. We really had the *pushpak vimāna* (flying chariot) and we did really have the *brahmāstra* (nuclear weapon). Everything is true.
But in the course of time we lost the technology, that's all. As the technology for handling sound waves was lost, the existence of these things is being questioned today. People now believe that all these things are just mythology, just epic stories. No! I tell you, Purāṇās are histories not stories; they are 'His-stories'. Just because we have lost the key and are not able to open the lock, don't think that there is no treasure.
The entire collection of scriptures, the *Vedas* is nothing but learning the techniques of tuning oneself to work with sound particles. Just as scientists work with light particles, the sages have worked with sound particles. They were able to relate with higher energies and were able to communicate just with the vibrations through fire. Whether it was Sañjaya, the minister of the Kaurava king Dhritarāṣṭra, who saw the Mahābhārat war through telepathy with his third eye, or the *puśpak vimāna*, the flying chariot, or *brahmāstra*, the ultimate fire weapon, these were all true. When the cultural invasion of Bharat happened, these techniques were lost.
I have seen a *Sannyāsi* create fire by just uttering a few words. Even now, if we go to the *Kumbha Melā* (the holy river Gangā festival, planet's largest spiritual gathering in Bharat), we can see hundreds of people like this. I have seen many Sannyāsis—some bury their heads inside the Earth for more than twenty-four hours; many can play with sound energy. I have seen a sannyasi floating in the air and another sitting on a board full of sharp nails, with people watching them in awe.
### Be Complete and Renounce your Thoughts
So here, Kṛṣṇa says that just by renouncing fire, a person cannot become a Sannyāsi. Similarly, here I can say that just by renouncing our cell phone in life, we cannot become a sannyasi. The space needs to be transformed. To truly renounce, the mind has to renounce thoughts. Usually, wherever our body is, our mind is not. When we are at home, our thoughts are at the office. When we are at the office, we worry about what is happening elsewhere. When we are on vacation, we worry about work. To bring the mind to where the body is to renounce the inner chatter by completing with thoughts patterns. This is the starting point of renunciation.
Thoughts cannot be suppressed. The more we suppress them the more they erupt. We need to let go. We need to constantly bring ourselves back to where our body is, to the present space of completion, to the here and now, away from the dead past and the unborn future.
**Renunciation of the past and the future, by bringing our mind to focus on the present space of completion, is true renunciation.**
This renunciation does not happen by giving up objects of material welfare such as the fire and the cell phone. It also does not happen by giving up what we think is superficial to spiritual progress, such as rituals. Giving these up without bringing in the true completion of consciousness is not renunciation.
In the first verse Kṛṣṇa gives the essence of the previous chapter. Now He continues. Kṛṣṇa has already said that renunciation for the sake of renunciation, renunciation of material things without renouncing desires, is of no value.
Please listen. You have to renounce fantasies. These fantasies are the creation of the ego, mind, identity, root patterns—whatever name you wish to call it. This self creates up all these unreal fantasy visions, to keep you occupied and under control.
We may think that we are in control of our mind. But actually, our mind controls us. This is what Kṛṣṇa means by *sañkalpa*, self-interest, because the mind wishes to satisfy the senses that it operates and controls. By visualizing, by hearing, by smelling, by tasting, by touching, through the sense organs, our mind wants us to experience pleasures that will keep us under its hold. Only when we renounce the mind's control by going beyond the senses can we become a true renunciate. 'Control your senses and still your mind so that you can reach Me,' Kṛṣṇa says in earlier chapters.
When Kṛṣṇa talks about 'self ', it is the small 'self ', the external identity that we confuse with our Self, the real inner core, the Truth. Only when we do renounce this so-called identity, which is not the true Self, then we will perceive our self as the supreme Self that is our true identity. An ordinary person sees his own self as being the body, mind, memories, senses and the identities that he creates for himself. These are the channels through which we can project ourselves onto the outer world. Normally we create two identities. One identity called *ahaṁkāra,* the identity that we project to the outer world. This identity is usually based on our achievements in society, our profession, our possessions, etc. The second identity is called mamākara, the identity we project to our inner self. This identity is usually based on our ideas about our attitudes, our beliefs, and our self-esteem. Through a combination of these two identities we create an image about ourselves that we hold on to with deep conviction and belief. Our true Self is beyond all these inner and outer images.
Please listen. If we don't want to be controlled by the mind, any activity that we perform to satisfy this false identity or ego should be renounced. As long as we allow our senses to feed us, we will be nurtured and controlled by sensory pleasures that satisfy our ego. Our mind will then keep us in its control.
Listen. I am defining Yoga.
**Renunciation of these fantasies that we feel we need for self-satisfaction is Yoga. Yoga is the state when our desires, expressed through sensual pleasures, dissolve. We unite with our true Self in this state. In this state, there is no gap between the Divine and us.**
Whether we believe it or not, accept it or not, want it or not, we are God. We are divine. All we can do is accept it, experience it, live and powerfully express it or we can just continue to struggle and fight with it. This is the truth.
A small story:
A man was informed that his wife had just fallen into the river. He ran to the river to save her. To everyone's surprise, he jumped into the river and started swimming in the opposite direction, against the current.
People who watched the scene shouted to him and called him a fool. They asked him, 'Why are you swimming against the current? Your wife has been carried with the current, downstream.'
The man said, 'You don't know my wife. Even in the river, she would go only against the current!'
We can be like a rock in the water, forever resisting the flow of the water. The river pounds the rock, eventually reducing it to sand that settles at the bottom. Or we can be like the reed that bends and flows in whichever direction the water flows. By giving in to the water flow, the reed rests in the water.
In Saṃskṛit there are two terms, '*dṛṣti sṛṣti*' and '*sṛṣti dṛṣti'*. *Dṛṣti sṛṣti* means to look at the world as it is and take life as it comes. *Sṛṣti dṛṣti* is just the opposite, when we want to create the world as we would like it to be, as we want to see it. We want the world running according to our fantasies, instead of coming to terms with the reality of the world. This is a sure recipe for disaster, much like the woman swimming against the current and meeting with disaster.
We have a choice. We can either move against the current, believing that we control our destiny, and struggle all the time. Or we can flow with the current, surrender to the Divine of which we are an integral part, and be in bliss. Whether we go against the current or go with it, we are in the water. Whether we realize it or not, we are Divine. When our desires for external sensual pleasures are controlled, we experience the divinity within.
#### Yoga—Uniting the Body and Mind
This is the state of yoga that Kṛṣṇa talks about—*yogārūḍhasya tasyaiva śamaḥ kāraṇam ucyate* (6.3), the state of true renunciation where there is no suppression. Instead, there is transformation into completion. The path is no longer towards self or sensory satisfaction. In fact, there is no 'towards' or 'goal.' The goal is the path itself. When we lead our life with no expectations, the mind cannot speculate or control us.
Kṛṣṇa says next, 'A person who initially wants to start practicing a yoga system laid down by the sages should carry out all activities in line with that system. Activities for all other reasons will then cease.'
This is such a beautiful instruction for anyone doing yoga. Today, the true meaning of yoga is completely lost. Yoga is not about physical exercise or sweating in high temperatures. Its purpose is not bodily fitness. Yoga integrates body, mind and spirit. It is a journey into the inner Self, towards the Self.
Patañjali, the great sage and the father of Yoga, who authored Yoga Sūtras, laid down an eight-limbed system called *Aṣtāṅga Yoga*. Today this is being misinterpreted as 'eight steps of yoga'. Patañjali laid down eight limbs or parts that needed to be practiced simultaneously, not separately or sequentially. There is no meaning in practicing yoga through only two of the eight parts: *āsana,* physical postures, and *prāṇāyāma*, breath control. But these are the only two parts taught by most yoga teachers today. What is the point? Nothing of real value will come out of it.
In Patañjali's Aṣtāṅga Yoga, bliss is the goal, the path, and the end result. Have you seen even one yoga practitioner enjoying what he or she is doing? They are grimacing all the time, forcing their body, controlling their breath, torturing themselves. What for? Patañjali never asked them to torture themselves or their students. Yoga as it is practiced now only breeds ego. They have added many components to yoga: Deluxe yoga, Super deluxe kuṇḍalini yoga! Yoga should be done as *bhoga*, not as *roga*. Yoga should be done as an enjoyment, excitement, bhoga and not as a roga, disease. The excitement you radiate in your body, the whole bio-memory should be alive. Whole intelligence should be alive, up! |
A small story:
There was a great enlightened Master. He was always in ecstasy, always in joy.
One of his disciples asked him, 'Master, how are you so blissful? I have never seen you suffering. You are always joyful. How is this possible?'
Master replied, 'Every morning when I get up from bed I ask myself, what do you want today? Do you want to be blissful or do you want suffering today?
Naturally what will the mind choose? It will choose to be blissful. Then, immediately, I tell the mind: alright, be blissful. That's all!'
We may think, 'How can it be so simple?' Be very clear, we know our twenty-four hour routine. Just try this tomorrow morning. Just decide whether you want to face your normal routine with bliss or with suffering, with joy or with the usual long face. Decide for yourself. You have the choice. And whether you go with a long face or with a smiling face, the routine is going to be the same.
I always tell people, 'Pain is inevitable; suffering is a choice.' We have one thing that we can choose—and that is our inner space. Do we want our inner space to be incomplete like the Kauravas filled with hay or do we want our inner space to be fulfilled with completion like the Pāṇḍavas, radiating the light and fragrance of bliss? We have complete freedom to create our inner space. That is purely our own decision with no one to blame. Pain is independent of suffering. Pain is an external thing, suffering is an internal choice.
Hell or heaven is our conscious choice. People always have another question, 'What do I do if my mind says, I want to suffer?' Then suffer, that's all. What is there in it? When our mind wants to enjoy suffering, then even suffering becomes an enjoyment for us.
So when you get up every morning, ask your mind, 'What do you want today?' If your mind chooses bliss, just tell your mind, 'Be blissful. That's all!' This single conscious decision can change the quality of your life. But don't make a commitment to do this for three days or one week. You will forget. Decide every day for just that 24 hours. People will immediately think, 'Let me decide for my whole life today itself.' No! You will forget. You will be back with the same face again tomorrow. No, don't decide for your whole life. Decide only for one day. Only then will you be able to maintain it.
A small story about this natural face:
The head of a monastery, was teaching the young novices to preach. He was giving them tips on how to speak in public.
He said, 'When we speak, our whole body should express what we are saying. Our face should express the idea that we are talking about. When we speak about heaven our eyes should sparkle and our whole body should show the bliss, we should express the joys of heaven clearly. Our face should shine.'
He continued, 'When we speak about hell, we can just remain as we are. People will understand!' At least in our life, let us not maintain the long face as our natural face.
When we conquer the mind, happiness and distress are both one and the same and we are not touched by it. Now, Kṛṣṇa has an important point here. He says, 'For one who has conquered his Self, has already attained the supreme bliss, *jitātmanaḥ praśāntasya paramātmā samāhitaḥ*, for him happiness and distress, heat and cold, honor and dishonor are all the same, *śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ* (6.7).'
#### **Throughout this chapter Kṛṣṇa emphasizes this one idea—senses. Kṛṣṇa speaks about the senses. How can happiness and distress, heat and cold, honor and dishonor be the same for a man? How is it possible?**
The first thing is that when our senses do the work, we decide *'yes*' or *'no'* only based on our past experiences, the experiences with which we have grown or the words with which we have conditioned our mind and memory. Our intelligence decides based on our root thought patterns which are the incompletions of our mind and memory. Please be very clear: something that is tasty for us may be like poison to our neighbour. Why even go as far as our neighbour... Take your spouses for instance. You might like something, but she or he might hate it.
Whenever our mind is caught in dualities, again and again we fall back to our dilemma, to our nature, to our suffering, to our instinct level. Here Kṛṣṇa says the person who has achieved bliss is not affected by heat or cold and joy or sorrow—*śītoṣṇa-sukha-duḥkheṣu*. How do we reach that state? First, understand that when I say conquering the senses, I don't mean controlling the senses or destroying the senses. If we try to control or destroy the senses, we will only struggle and suffer more and more. If we try to control our body, that is not going to work either.
**Kṛṣṇa says beautifully, 'For one who has conquered the self,** *jitātmanaḥ.***'** When He says self, He means the whole cognition where the decision-making happens. Mind-Intelligence-Ego is the spot where the decision-making is happening. When we just try to conquer the senses, we will fail again and again. If we fail two or three times we will lose the confidence to try again. If we fail in a fight with our senses, we will automatically start thinking that it is impossible, and we will lose confidence. We need intelligence to progress in this path.
We need to learn the science of creating the space of completion to conquer the senses. If we try to work from the wrong side out of incompletion, from the side of the senses, we will never be able to succeed. If we try to create more pressure on the cooker we will not be able to open the cooker lid. First, we need to put out the fire, the energy supply. Putting out the fire is doing completion with our root patterns. The ego or root patterns or the intelligence, the place from where we make decisions, is continuously supplying energy to our senses. So all we need to do is to work at the level of the mind and not at the level of the senses to become *jitātmanaḥ*. If we try to work at the level of the senses, we will create only more and more perverted desires, leading to more and more incompletions.
For example, normally, if we fast for one day, that night in our dreams we will be feasting! Our body has got its own balance, its own intelligence. If we avoid something, it has to supply and rejuvenate itself. If we are hungry, we can't sleep. In order to sleep, our bio-memory itself should be made to believe that we are not hungry. For this, we need to do completion with our patterns of food not suppression of the desire of food. So, the unconscious energy creates a dream as if we are feasting. Whenever we deprive ourselves, our unconscious energy will satisfy itself in the dream state. This is because in the dream state, there is noone to control us; all our incompletions simply come out in the dream. We just project our world and enjoy it.
See, I initiate thousands of people into a powerful spiritual process called *Nirāhara Saṁyama*, liberating them from their food patterns. Listen. It is awakening, rekindling the power of your bio-memory to produce energy and food directly from air, water and space. It is not fasting. An important rule in this process is the moment one feels hungry or tired, one has to start eating. One cannot use his or her willpower. Understand, if you fast, in the dream you will be dreaming as if you are feasting, eating! But, not a single one of my *Nirāhara Saṁyama* participants has a dream of eating food and feasting! Why? Because they are initiated into the most practical method of completing with all the root patterns. They don't suppress their hunger, they just go beyond it, they go beyond their senses!
Understand, if we suppress something, it will automatically express itself in our dreams. Dreams are nothing but expressions of our suppressed desires and fears. Not only that, it expresses itself in a perverted way. If we do completion with our root patterns and out of completion when we enjoy with the senses, we will never become tired. But when we suppress our senses, our being suffers in our dreams.
Now there is a new concept called 'fear stroke'. These are imaginary fears, such as imagining ghosts lurking in dark corners, or the sudden ringing of the telephone, etc. We also get these fear strokes in dreams. Please listen. If we are suffering with incompletions at the dream level, there is something seriously wrong at the mind-intelligence level. We are trying to control the senses instead of conquering the mind. Instead of removing the fire, we are trying to create more pressure in the cooker. All we need to do is to work on the mind, do completion to remove the fire, to stop the supply of fuel to the senses.
**Completion! Again and again complete!** Understand, if you have
dreams, whatever type of dreams they may be, whether they are good or bad, you are not worthy of *sannyās yoga* or *karma yoga*. Sannyāsi is a person who should be in that level of completion where no dreams happen in him. The day you start sleeping without dreams, you have become a real sannyāsi, a real *karma yogi.*
**Dreams are nothing but the incompletions expressing in your inner space when you are unconscious.** Understand, I am defining what is dreaming and thinking.
**Incompletions expressing when you are unconscious are dreams. Incompletions expressing when you are conscious is thinking. Incompletions expressing when you are unconscious is dreaming.**
Arjuna is called *Gudākeśa* by Kṛṣṇa, the one who has not just conquered dreams but who has conquered sleep itself. While addressing Arjuna as *Gudākeśa*, one who is in the light, having conquered sleep, Kṛṣṇa readies Arjuna for liberation.
Here Kṛṣṇa says, 'For one who has conquered the mind, *jitātmanaḥ*.' He means that this applies to one whose mind has learned the right cognition of completion. If our intelligence and memory are filled with past incomplete memories, we cannot make correct decisions. Don't think the mind makes decisions in a logical manner. For example: when you see me, if you have had any problems with any other person who was wearing this same color robe in the past, suddenly that memory will be awakened. Then, the intelligence is not even ready to sit and listen. Immediately, our ego gives the order to leave. This is what we call prejudice.
A man whose senses are complete, meaning one who is not driven by his senses, has the ability to make decisions with clarity from the pure space of completion. Such a being is *jitātmanaḥ*—the conqueror of the mind and the self.
#### **Fountain of Bliss is within you**
We can never achieve bliss by controlling the senses. We can only
achieve bliss by controlling the mind by completing with our root thought patterns, which give birth to the mind. By changing the servants, we can't change the leader. But by changing the leader we can change the servants. The mind is the leader or the master who is making decisions and leading the senses. So all we need to do is work on completing with the mind, not the senses.
Kṛṣṇa says, 'One who has conquered the mind achieves the *Paramātman* (divine Self), *jitātmanaḥ praśāntasya paramātmā samāhitaḥ* (6.7).' We don't need to achieve bliss. It is always there within us. If it has to be achieved, there is every possibility it can be lost. If it can be lost, what is the guarantee it will be there forever? Anything, if it has to be specially achieved, is not worth achieving. But if it is our very nature, then it becomes easy. Kṛṣṇa says that all we need to do is conquer our mind. We don't need to achieve anything.
The fountain of bliss is continuously happening in us. Our very life energy is bliss. Unless we have the bliss energy in us, we cannot inhale and exhale. But we are stopping the bliss fountain again and again. All we need to do is stop the stopping process. That's all. We don't even need to create anything or achieve anything. Kṛṣṇa says that we just have to conquer the mind because the Self has been already achieved and we are with it. All we need is completion with our Self.
Here is a small story to explain how happiness and sorrow are in no way related to the outer world but to the inner world.
> An old man went to a nearby city for some work. When he was coming back to his village, from a distance he suddenly noticed that his house was on fire. He started shouting, screaming and rolling on the ground and weeping.
> His son came to him and said, 'Dad, don't worry. Don't you remember, we sold that house just yesterday?'
> Immediately, the old man sat up and wiped his tears. The sorrow just disappeared. In ten minutes, his other son came
## Bhagavad Gita Decoded
to him and said, 'Dad, yes, we have sold it, but we are yet to get the money.'
Again the man started rolling on the ground and weeping, 'Oh, I don't know what I will do now. I don't know how to save myself.'
Some ten minutes later, his wife came on the scene and said, 'Don't worry, just this morning I saw that the money was deposited in our bank account.'
Again the man got up and wiped his tears and became perfectly normal!
If you notice, it is the same situation and the same person. But when he thinks the house is his, he is suffering, and when he thinks it is not his, he is liberated. So what gives us suffering? It is just this single thing: thinking that something is 'mine'. The habit of thinking, 'mine', 'mine'.
In the same way, there are people who can't enjoy something unless it is theirs.
One day I was going for a walk on the beach.
One of our devotees started saying, '*Swamiji*, I think we should have a cottage here. It would be very nice. We can come out and enjoy the breeze.'
I asked him, 'Are we not enjoying ourselves now? Why do you need a cottage here to enjoy? Just enjoy yourself now!'
But the mind never enjoys unless we are sure it is ours. Unless we possess something, we don't enjoy it. By the time we own the cottage we start worrying, 'I think I should have this kind of furniture, that type of arrangement.' Or we have already started thinking about another cottage in some other place.
> Ramaṇa Mahaṛṣi was a great devotee of Arunachala, the sacred hillock in Tiruvannamalai, Śiva's own form, my birthplace. Someone who visited Him for the first time said, '*Master,* what a beautiful place this is! The Arunachala
hill is so beautiful!'
Ramaṇa Mahaṛṣi said, 'Just be here for three days, all these ideas will disappear!' In three days, we take things for granted. |
# 6.10-6.14 Instructions for the Yogi
- *6.10 A Yogī should always try to concentrate his mind on the Supreme Self; situated in a secluded place, he should carefully control his mind without being attracted by anything and should be free from the feeling of possessiveness.*
- *6.11 In a clean and pure place, one should establish his seat by laying kuśa grass, a deerskin and a cloth one over another, neither too high nor too low.*
- *6.12 Sitting firmly on that pure seat, the yogi should practice the purification of the self by controlling the activities of the mind and the senses.*
- *6.13 Holding the body, head and neck steady, looking at the tip of his nose without looking in any other direction.*
- *6.14 Let him sit with an unagitated mind, free from fear and in tune with Existence, controlling the mind, focusing it on Me and making Me the Supreme goal.*
In these verses Kṛṣṇa gives directions for the practitioner of Yoga, the Yogī. There are instructions about both the state of the mind and the state of the body.
These verses are often quoted and misused with a literal understanding and without grasping the inner meaning and significance. We can sit with closed or half closed eyes, with spine erect, in a sound-proofed dark room, and still be far away from enlightenment. Understand, these are general and practical guidelines given to help us with how we should sit and meditate. These are not essential qualifications for Enlightenment.
Kṛṣṇa repeats the importance of controlling our senses again and again. Why?
Senses are our doors to the external world. As long as they are open and uncontrolled, we are immersed only in the external world. It is impossible to understand our true reality when we are studying the external world. We may become a great scientist or a wealthy businessman by observing the outer world, but never an enlightened person. For this path, looking inwards is the only way.
### Unclutch and Become Liberated
Controlling the senses requires controlling the mind. Controlling the mind requires control of thoughts. Controlling the thoughts requires integrity. When we continuously live integrity, we will become aware of the thoughts and processes happening in our inner space.
And constantly listening to our own inner space is the beginning of integrity. If our inner space says that there is nothing more to listen, if only silence is there, then that is the end of integrity. We have achieved integrity. When we start listening to our inner space, we start integrity and when we listen to only silence from our inner space, we have achieved integrity. As long as we are hearing something from our inner space, it is lack of integrity.
Go on listening. Even while you are sitting, driving, talking or walking, listen to you. Also listen to you, when you are talking! It is listening to you that is going to bring integrity to you! Listen! Listen! Untiringly listen! Intensely bring integrity to your life. If we sit for a few minutes and intensely listen and analyze our thoughts, we will find that there is no connection between one thought and another. There is no logic in our thinking process. By their very nature our thoughts are illogical, unconnected and irrational. Thoughts keep swinging from past to future and back to the past.
We need to do two things to control our thoughts. First, we need to stay in the present moment by refusing to move to the past and future and second, we need to disconnect thoughts. I call this Unclutching. We need to be aware that thoughts are not inherently connected. We connect them into a shaft of joy or sorrow. These shafts do not exist at all. So I say to you, unclutch and become liberated. I am not saying to stay without thoughts. That is not possible; just witness thoughts. Understand that thoughts are unconnected. Detach yourself from the emotional baggage of the thoughts. If we detach ourselves from the regrets of the past and the speculations about the future we will automatically rise into the present.
People again and again ask me, 'The moment I sit for meditation or Unclutching, I have more thoughts! I have more confusion, I have more problems. Next time, I don't want to sit for meditation or Unclutching. *Swamiji,* what should I do?'
How will you not have thoughts or confusion? Unclutching is not like switching off the electricity to your house. It is like cleaning, sweeping and wiping your house. It is not like electricity that you will just switch off and be unclutched. No! It is like cleaning, sweeping and wiping. First, listen to your inner space! That is the first step to meditation, to life. Listen!!
We cannot live without desires. If anyone tells us that we can reach Enlightenment through elimination of desires, it is incorrect. First of all, we are already enlightened. Our inner Self knows it is connected to the Divine. We are just not aware of it, that's all. If we are already there, how can we achieve it? Second, desires are energy. We cannot inhale and exhale without the desire to live. Simply dying will not give us the experience!
That is what Kṛṣṇa talks about here—dropping the attachment and possessiveness to desires, not the desire itself. It is the feeling of 'mine,' the desire to possess, that creates the feeling of 'I,' not the other way around. Our identity is made up of all the things that we want, that we desire, that we are attached to. These constitute our mental make-up. The seeds of desire and embedded memories are the stuff our package of 'I' is made of. Once the feeling of possession, the feeling of 'mine' disappears, it is possible to shed our identity as well. When we are free of the feeling of 'mine' and 'I', when we are not attached or attracted to external objects, when we are not led by our senses, we have steadied the mind and senses. To facilitate this, Kṛṣṇa stipulates the conditions.
We should go to a secluded place. Why? Whatever said and done, in the house, the phone may ring, somebody may knock or some salesperson may call. A secluded place is really just a means to move us away from these disturbances. Śrī Rāmakṛṣṇa continuously recommends in his books that every person should retire from the regular activities at least for two or three days a month, or at least once in six months, and re-align himself towards the higher ideals. I also recommend this for all my followers and disciples, at least once in six months, take three or four days off. Come and spend your time in the Bidadi ashram campus, realigning yourself to integrity. Here, you will see and hear the miracles happening just by integrity and authenticity. Only when you see all these miracles with your eyes, you will understand the power of integrity, the power of authenticity. Whatever is happening is the power of *dharma.*
**Buddha means a person who has aligned with** *dharma.* **Sangha means a group of people who are aligning with dharma. But** *dharma* **is the center. It is the power of** *dharma***.** Once in a while, you have to retreat from the regular activities and align yourself to integrity, authenticity, responsibility and enriching.
The *kuśa* (a grass ideal to sit on and meditate), deerskin and all those things are like insulation, so that the earth will not absorb the energy we create. But now we don't have to bother about that, since we usually sit in a chair, raised a little from the ground. The seat should neither be too high nor too low and it should be comfortable. That's all. The most important thing to be aware of in any meditation is to be relaxed. We cannot meditate in discomfort. *Sthira* (stable) and *sukha* (pleasurable) are the basic essentials of any meditation posture.
Here Kṛṣṇa updates the technique that He gave earlier. Here He gives three more instructions:
- 1. Head, spine and neck should be in a straight line.
2. We should fix our eyes on the tip of the nose. If we look at the tip of the nose, naturally, our awareness will settle on the third eye. Our concentration will settle on the *ājña cakra* (the brow energy center).
3. We should meditate on 'Me' as the supreme goal.
These are simple, commonsense instructions. Keeping the head, neck and spine, all in one line, helps in two ways. Firstly, it prevents us from dropping off to sleep. If we doze, our neck will drop, and we will no longer be steady. Secondly, as long as the head, neck and spine remain steady and vertical, the flow of pranic energy, the life-giving energy, through the energy pathways will be unblocked and smooth.
Whether we close our eyes fully or half close them, it is important that we disconnect from the external world. When the eyes are focused on the tip of the nose, they are not looking at external objects and ninety percent of sensory inputs are cut off. In addition, the focus is on the third eye between the brows, which, when energized, dissolves the ego block.
Finally, Kṛṣṇa says, 'Focus on Me—*manaḥ saṁyamya mac-chitto*. Make Me the Supreme goal—*yukta āsīta mat-paraḥ* (6.14).' He means our true Self. If we like, we can meditate on the form of Kṛṣṇa, with a flute and peacock feather. But I always prescribe going beyond the form. Go into your being. Of course, when we enter into our third eye, automatically we will go beyond the form. We will start meditating on the formless energy that is beyond the form.
# Neither Too Much Nor Too Little
- *6.15 Always practicing control over the mind and established in the Self, the yogi attains peace, the supreme liberation and My kingdom.*
- *6.16 Yoga is neither eating too much nor eating too little; It is neither sleeping too much nor sleeping too little, O Arjuna.*
- *6.17 One who is regulated in food, rest, recreation and work, sleep and wakefulness can reduce misery.*
- *6.18 When the mind is disciplined and one is established in the Self, free from all desires, then one is said to be established in yoga.*
- *6.19 As a lamp in a place without wind does not waver, so also the yogi whose mind is controlled remains steady, engaged in yoga, in the Self.*
Kṛṣṇa talks here about control of the mind and being established in the Self. He talks about the path and the goal of yoga. The first line of *Yoga Sūtras* starts with '*yogaḥ citta vṛtti nirodaḥ.'* It means: Yoga is cessation of the mind. The very first line gives the path and the goal of yoga. The word yoga means uniting with the Divine. To reach the Ultimate, the goal and the path is the practice of Yoga.
**We have two lives in us. One is the life we want to live–the dream. The other is the life in reality–the life we are living. The meeting of these two lives is what I call Yoga**.
You can unite the two either by reducing the depth of fantasies or by increasing the expression of your energy so that reality can come closer to the dream. If you reduce the depth of the fantasy, your expectation, the dream plane and the reality plane will come closer together. On the other hand, if you increase the energy expressed through reality, the reality plane will come closer to the dream plane. The meeting and merging of these two planes is what I call Yoga.
The goal is uniting with the Ultimate or experiencing the ultimate spiritual energy, or the Divine and realizing our inherent nature. The path is dropping the mind, which means going beyond thoughts. We are spiritual beings having a human experience; we are not human beings having a spiritual experience. This is the truth. Bliss is our very nature. All that we need to do is go back to the source and realize our true nature.
The mind pulls us towards the temporary happiness that we experienced by pursuing sense pleasures. For example, we may like a particular sweet. We are attracted to its taste. When we sit down to eat it, for a few minutes our mind seems to stop thinking about it. There is a sense of peace when we are eating the sweet. Actually, we are at peace because the number of thoughts has come down for those few minutes. But we think the peace we experience is due to the sweet itself.
Understand that there is nothing wrong with liking the taste of the sweet. But if we think that the sweet is the cause of our fulfillment, then the problem starts, because the next time the same sweet may not give us the same experience of fulfillment. The experience of fulfillment has nothing to do with the object of experience.
In the same way, if we hold on to an object that we think gives us bliss, we will create an attachment to that object. But the experience of bliss is different from the object. Bliss is beyond attachment to any object, material or spiritual. Bliss is beyond the pairs of opposites. When we are happy due to some pleasurable event or person, the momentary joy comes because the number of our thoughts comes down when we meet the person. When the number of our thoughts comes down, bliss happens in us. But the bliss itself comes only from our own being, not from the person who we met. In fact, it continuously happens within us, irrespective of anything that goes on outside. Then why do we not feel the bliss continuously? It is because we are under the control of the mind, which needs the pairs of opposites to survive. We can go beyond the mind.
When we are completely in reality, in the present, we are complete with Existence and we are in bliss. This is eternal bliss. '*Nitya'* or 'eternal' means the past, present and future all put together, because it is beyond time. Being in the present is what eternity is. The present blissful moment gives birth to the next moment, which will be blissful. But if we try to look for bliss in the future, thinking that we can do various things to create a blissful future, it will never happen. When we are not in reality now, we are creating the blissful future from our fantasies. So come to terms with reality here and now and be blissful; automatically the future will also be blissful.
Bliss is like the water in a river. We can keep our hands open in it and enjoy it. But if we try to hold the water with closed hands, it will simply flow away from us leaving our hands empty. If we want to be in eternal bliss, we need to be blissful this very moment. We should not bother about whether we had bliss in the past or whether we will have it in the future. Just be blissful now.
When Kṛṣṇa talks about the mind and the senses being controlled, He is not talking about suppressing the mind and the senses. That is impossible to do. People who claim to renounce the world and its material aspects still cling to desires. Their efforts result in misery. Instead of directing our senses towards external objects and the pleasure derived from these objects, it is possible to turn our focus inwards and experience inner joy. Once the senses and the mind discover this inner joy, they will give up their attachment to external pleasures. Suppression never works; what works is completion. |
Take fear for example. What do we do when we feel afraid of something, whether it is fear of insects or fear of heights? The moment we are faced with the object of fear, we try to escape. Have we tried facing the fear? The next time you are afraid, try this. Instead of running away, just try looking at the fear consciously, go through it fully and declare completion with it. Do not identify with it by trying to suppress it or run away from it. I tell you, when you look at fear with completion, you will see that the fear does not exist as you thought it existed. It simply does not exist because fear is born out of ignorance, when something is unknown to you.
When we bring the light of knowledge upon fear, ignorance is removed and we get the courage to see the object as it is. Because now there is nothing hidden, our mind cannot fantasize about the unknown.
So understand, our fears are nothing but negative fantasies and we can complete with them. The same also applies to greed. Why do we always feel that we need more? We start running after the next desire before one desire is even fulfilled. We are so tuned to running after things. 'What next? What next?' becomes our chant. Have we ever stopped to think what we are running for? After fulfilling a desire, have we stopped to think whether we have achieved what we wanted? Have we stopped to enjoy what we just fulfilled? If we sit and contemplate sincerely over one desire after fulfilling it, by now, we would have gotten out of the vicious cycle of desires.
Can we ever drink water from a mirage? Running after the fantasies created by the mind is just like running after a mirage or running after the horizon. We can never achieve bliss by running behind these fantasies because these fantasies have no existence in reality.
# Be In The Self And See The Supreme
6.25 Gradually, step-by-step, one should become established in the Self, held by the conviction of intelligence, with the mind not thinking of anything else.
6.26 From wherever the mind becomes agitated due to its wandering and unsteady nature, from there, one must certainly bring it under the control of the Self.
6.27 The yogi whose mind is peaceful attains the highest happiness; His passion is pacified and he is free from sins as he is liberated by the Supreme.
6.28 The yogi always engaged in the Self and free from material contamination is in touch with the Supreme and attains the highest happiness.
6.29 The yogi sees the Supreme established in all beings and also all beings situated in the Supreme. One established in the Self sees the Supreme everywhere.
Here Kṛṣṇa says that we need conviction and intelligence to be established in the Self. Why does He talk about conviction? Understand that intelligence cannot happen without a strong conviction, a strong intellectual base
Our Vedic seers, Ṛṣis have created *śāstras,* the foundations of knowledge that give the intellectual understanding, conviction and commitment to this process. Logically, we will be clear about the questions that naturally arise. 'What is the path? What is the goal? Why do we need spirituality?' All these questions are answered logically in the *śāstras.* The conclusions are given to us. *Śāstras* are the scriptures that take away all our doubts completely.
Saṁśaya rākśasa nāshana astraṁ—it means saṁśaya is a rākśasa—'doubt is a devil'. Once a doubt enters our mind, until we clear it, we can't rest. The śāstras help us get rid of these doubts intellectually. Unless we have complete intellectual clarity, even if we believe, our belief will be a pseudo belief.
There are different ways to learn and develop clarity and conviction. We can learn from our experiences as well as from others' experiences. For example, when we touch the flame of a candle, we learn that it burns. When we touch a burning gas stove, we learn again that fire burns. One by one, we can experience and learn that all fires burn. Or, when we touch the first form of fire, immediately we can learn that all fires will burn! Coming to a conclusion and a clear understanding that all fires burn, after just one experience, is intelligence!
We need a strong conviction for spirituality to flower in our lives. Only then can we stay on the path without faltering. If we do anything with knowledge about the science of the whole action, then the activity becomes a meditation. When the science is lost and only the activity remains, it becomes a ritual. When the juice of wisdom is not in the activity, it becomes a ritual, and we become religious nuts. When we add the juice of wisdom, we become spiritual fruits! We need to add 'spirit' to the 'ritual'. Then it becomes 'spirituality'!
We can start with simple things. We can try to infuse completion into simple actions in our everyday life like eating, having a bath, driving. Gradually, when the completion extends to more actions of our life, we can see that such awareness of completion results in bliss. Completion is bliss. We need to bring the light of awareness and completion into everything we do. It is a conviction arising out of our innate intelligence and understanding that we must return to our true nature, that is Divinity.
#### **Persevere and See Me In Everything**
Now, Kṛṣṇa is emphasizing an important spiritual quality—
perseverance. In the previous verse, He spoke about conviction. Now, he talks about persevering with that conviction. What happens most of the time to most of us is that when we realize we need to transform, we try a few times and then we give up on ourselves thinking we cannot do it. We expect the mental setup that we have created and solidified, to be broken and restructured in a few attempts, almost instantly. How is this possible? We need to be more patient and persevere in our efforts for the real change to happen.
So what if we fail sometimes? Why don't we look at the positive side and see that we succeeded a few times? Why do we want to count the failures and feel depressed? We can also look at the successes and feel inspired. Once the conviction is there, nothing can stop us except our own mind. The mind is like a faithful servant. It reproduces whatever it has been fed. All along, we have been feeding the mind negative memories of failure and we have been storing all the past memories related to failure. What will the mind reproduce? It will recollect and present the same instances of only failure. When we want to measure the strength of a chain, we measure the strength of the weakest link in that chain. But we cannot apply the same logic to measure ourselves.
When we measure our lives based on our weakest moments, our failures and our incompletions, we take a wrong reading of ourselves. We cannot do with our lives what we do with the chain. Why can't we give credit to ourselves for the strong, successful moments of our lives? We have been conditioned by society to consider ourselves weak beings, that we are not powerful. We have been taught to feel guilty. Does that help us in any way? No! It only creates low energy and powerlessness.
**Listen. Strength is Life.** We should just decide that we will not be trapped in this cycle of guilt and desire. We need to measure ourselves by our strongest moments, our greatest moments of powerfulness, when we have displayed extraordinary awareness, courage, compassion, love and such other divine qualities. A human being is the sum of his greatest moments of completion. He is not a mechanical device that fails based on its faults. He is a spiritual being who thrives on his strengths.
Understand that you attract 'like' incidents in your life. 'Like attracts like.' The energy of one frequency attracts the similar frequency. When we are angry, the low energy attracts similar low energy. Pain attracts pain. Joy attracts joy. Bliss attracts fortune. If we are joyful, we will create a beautiful community of joyful people around us. It is for us to decide what we want to attract.
We must persevere in our efforts to change our space and we will see the results in front of our very eyes. Failures are merely tests to verify our mettle. Irrespective of how many times we may fail, with complete faith, with integrity and authenticity, we can trust in that inner strength that we all possess. Then we shall succeed. This is what is meant when Kṛṣṇa says the true yogi reaches the state of ultimate happiness, the state of eternal bliss and divine consciousness by his identification with the Absolute.
In the next verse, Kṛṣṇa talks about passion and sins.
**Passion is nothing but a deep attachment to something for the pleasure that it gives.** Usually we associate passion, sin and such terms with deeds that we classify as right or wrong. But here, Kṛṣṇa does not talk about sin in the way society teaches us. It is not morality that He is talking about. I tell you, there is no sin except the sin of connecting thoughts and thinking that we are logical beings.
So, the key is to be in the space of completion every moment. The solution is not to condemn ourselves as sinners and expect some external force to bring completion to us. It is we who choose everything in our lives and how we want to live. But since we do not participate in this process consciously, we call it 'fate'. We are the ones who do the actions, but we don't want to accept that fact when we get the results. Somehow we choose to do whatever we want to do and then blame everyone else for the consequences! When we infuse completion into our actions, automatically the very completion will ensure that we have the integrity to do the right things. Listen! When you are integrated, so many resources which are present in you as a potential, suddenly becomes a reality in you! When we are integrated, we don't need to depend on society and morality to teach us the right things to do.
I tell you, live according to your intelligence and awareness. If you depend on others, even after becoming an adult, it means you are not mature. Anything done out of conscience does not have the conviction of experience to back it. That is why it is never done whole-heartedly, because your energy, your intelligence is not behind the action. Have you seen a child doing anything, like looking at a flower? A child will look at a flower not just with its eyes, but also with its entire body. A child does anything and everything completely. We should try to look at life in a similar way. Many of us have not experienced the joy of enriching someone whole-heartedly. On the other hand, if we are smokers, do we need somebody to convince us to smoke? No! Smoking has become our experience.
When we are in bliss or the highest happiness, we can never commit any sin because we are aware and conscious and we cannot be caught in passion or lethargy. When we are in a 'no-mind' state, we are in bliss and we are not caught in the passion or sin that are products of the mind. When the mind drops, the Divine hand that is orchestrating every single event will guide every one of our actions.
What does it mean to be freed from all past sinful reactions? Our past reactions are nothing but our root patterns, the past memories along with the associated emotions, deeply inscribed in our unconscious space. Whenever we hold on to any past incidents or emotions as root patterns, our actions are bound to be impacted by them. But, if our action is not based on the past but arises from a spontaneous decision based on the present situation, then we are 'responding' to the event or incident or person. When we are in bliss, our actions will be only a response not a reaction, which is based on these past memories that Kṛṣṇa calls past sinful reactions.
Have the courage to complete with your root patterns, to make decisions without referring to these past incidents, because every single incident and moment is a brand new one. How can we compare what is happening now with what happened before? The situation is different, the person is different and so are we. Every moment, each one of us is dying and being born again; we are changing. Our intelligence is being constantly updated. Then how can we analyze the present situation through the lens of the past? We must complete with all regrets and guilt that we might have about the past, and immerse ourselves in the present moment. We don't need the past to live beautifully in present space of completion. In fact, we can't live blissfully in the present if we continue to use the past as a reference point for how to manage our lives.
#### **Realized One Sees the Supreme Everywhere**
Kṛṣṇa says that the realized person, *yoga-yuktātmā*, sees the Supreme in everyone and everything. He sees everything situated in the Supreme and all beings situated in the Supreme. The yogi is in touch with the higher Self and is in bliss.
> *sarva-bhūta-stham ātmānaṁ sarva-bhūtāni cātmani I īkṣate yoga-yuktātmā sarvatra sama-darśarsanaḥ II 6.29*
When we experience the Truth, we see everything in ourselves and ourselves in everything. In fact, in my first spiritual experience at the age of twelve, this is what I clearly saw.
> When I was twelve, I was playing with this technique of just watching where thoughts came from, the source of my thoughts. At that age, I didn't even realize it was meditation. One day, at the foothills of Arunachala, in my hometown of Tiruvannamalai in South Bharat, I was sitting on a rock, just playing with this technique that I had been practicing for two years.
> Suddenly, something happened; something opened within me. I felt as if I was being pulled inside. Suddenly, I could see 360 degrees in all directions. My eyes were closed but I could see everything in front of me and behind me.
*Not just that, I felt that whatever I was seeing, was all me. I could see myself in everything—in the trees, in the rocks, in the ground, in the hills, everything!*
An Enlightened person sees no difference between Himself and the rest of the Universe. He is one with the Universe. His boundary does not end where his physical body ends. In fact, now with Kirlian photography, we can even check the auric body. For ordinary people, the aura just surrounds the physical body but when you are one with the universe, the aura extends infinitely. The *Viśvarūpa Darśan*, vision of the cosmic form, that Kṛṣṇa gives Arjuna is the glimpse of the same Truth, where Arjuna sees that Kṛṣṇa is one with the Universe.
In the ultimate sense, the moment we understand that we are deeply, totally and intensely connected to the whole Universe, not only do we start experiencing bliss, we really start living in the space of completion. Many dimensions of our being start opening. Right now we are stressed out and disturbed continuously because we think of ourselves as individual egos. If we disappear into this collective consciousness, we will experience so many dimensions and so many possibilities that we simply cannot imagine right now! |
*6.45 And when the Yogī engages himself with sincere endevour in progressing fruther, being cleansed of all incompletions, then ultimately, achieving perfection \[saṁsiddhi] after many births of practice, he attains the highest state \[parām-gati].*
*6.46 A Yogī is greater than the ascetic \[tapasvi], greater than the wise \[jñāni] and greater than the fruitive worker. Therefore, Arjuna, do become a Yogī.*
*6.47 Of all Yogīs, one who always lives in Me, thinking of Me within himself, who worships Me in full faith, he is the most intimately united with Me in Yoga and is the highest of all Yogīs; that is My opinion.*
Kṛṣṇa is describing the process of the human experience. Why do we assume the body? We think that we can experience bliss through the body and mind; that is why we assume the body. When we realize that bliss cannot be experienced through the body or mind, we know that going beyond the body is the only way to experience it. Then we will not assume the body. Assuming the human body is simply our choice.
People ask me, 'Why do we choose to have the human experience?' That we should find out for ourselves. Why did we assume this body? I asked the question and I got the answer. I know why I chose the human experience. Ask the question yourself and pursue it as a quest and you will get the answer. You will be enlightened.
We claim that we want to experience the ultimate and that we want to be enlightened. But I tell you, if we really want to be enlightened, there is nothing that can stop us. There is no hindrance to our being enlightened except our own self. As of now, actually, Enlightenment is last on our laundry list of items that we want to do in life! When the urge becomes urgent, when the question becomes a burning quest, then we get the answer. There is no other way.
In these verses, Kṛṣṇa promises a few things. He says that whatever we have learned in one life does not get wasted. We do not start from ground zero in the next birth. We start from where we left off. Our *vāsanās*, our mindset in one birth, continues into another. He also promises that if we keep practicing, if we keep trying, we will be cleansed of all sins and reach the highest state. Such a person, Kṛṣṇa promises, will reach Him.
At the end of the day, what Kṛṣṇa implies is this: We need to do our bit. We need to practice yoga, the path that leads to self-awareness, to self-completion, the path that leads to Kṛṣṇa, with dedication, perseverance, with integrity and authenticity. There is no other way. There is no short cut. Once you do your bit, the Master promises deliverance. He promises that you will be one with Him. We will enter into a technique given by Śrī Kṛṣṇa to go beyond the mind, to awaken our senses, to *look in.*
### **MEDITATION**
Now it is time to look in. Now it is time to tune ourselves to that highest teaching given by Śrī Kṛṣṇa in this *Dhyāna Yoga*. Now we will enter into the meditation. If we are ready to sit for the next ten minutes, we will start the meditation.
Please sit straight and close your eyes. Keep your head, neck and spine, all three in a straight line. Inhale and exhale as slowly as possible and as deeply as possible.
Slowly, in a relaxed way, bring your awareness to your *ājña cakra*. Concentrate between the two eyebrows. Bring your awareness between the two eyebrows.
Remember and pray to that Energy that came as Kṛṣṇa, that is guiding us and helping us in our life. Pray to that Energy that gave us the *Bhagavad Gītā.*
Meditate on the pure light energy. If your mind wanders here and there, don't worry. When you remember, bring it back again and relax in your *ājña cakra*, between your eyebrows. Don't concentrate. In a very relaxed way, be aware of the *ājña cakra*, the space in between the two eyebrows.
(a few minutes pass)
Slowly, very slowly bring your mind to your heart and meditate on your heart center. If you want, you can touch your heart center with the hand and feel it. Try to bring your awareness to the heart center. Try to remember the heart center. Forget all other parts of your body; forget your mind. Just become the heart center. Just be in the heart center. Inhale and exhale as slowly as possible.
May you experience your pure inner space. May you experience the eternal bliss, *Nityānanda.*
(a few minutes pass)
Om śānti, śānti, śāntihi...
Relax. Slowly, very slowly, open your eyes.
We may wonder how a simple technique like this one can lead us into our Self.
Please understand that we always live in the head. Start living from the heart. We will then start acting from intelligence. We will start acting, not from our head but from our heart. When we start acting from the heart, we don't calculate. The very calculation disappears, the 'I, I, I' disappears. And naturally our senses become sensitive. We don't abuse our senses. We don't destroy our senses. Too much of the energy that is supplied to the heart is taken away by the mind. The fuel supply to the mind will be reduced and the fuel supply to the heart will be increased.
So try to continuously remember this heart region, *anāhata cakra*.
Naturally, we will have awareness in the *ājña* also. In the last session, Kṛṣṇa gave the technique to be in the *ājña*. Today, He says start with the *ājña* and come down to *anāhata*. This is because in the heart, there is a possibility of much more happening. The possibility of reaching is easier and greater in the heart. **Kṛṣṇa says, 'Let you be in the heart.'**
Look in! You will realize 'You are That.' Just look in, you will experience the eternal bliss, *Nitya-ānanda*. Let us pray to that Ultimate Energy, *Parabrahma* Kṛṣṇa to give us all the Eternal Bliss, *Nityānanda.*
> *Thus ends the sixth chapter named Dhyāna Yogaḥ, 'The Yoga of Path of Meditation,' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra, the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād, dialogue between Śrī Kṛṣṇa and Arjuna.*
# Listen, Cognize And Radiate
All living beings are caught in the duality of attachment and aversion. the greatest Master, Krsna explains how to move out of this bondage. He reveals the knowledge of associating with the Divine to radiate the Divine. ...
# Listen, Cognize And Radiate
Listen! To begin with, let us see why Kṛṣṇa has given us this chapter. Again and again Kṛṣṇa speaks the same Truth. Nothing else is spoken, only the same Truth. Then what is the need for so many chapters?
People can say that Kṛṣṇa is repeating Himself. They may ask, 'How many times must He say that the spirit is indestructible, or that all work must be done with authenticity without expecting returns or that one must surrender to Him to reach completion?'
Understand, if you have already listened even once, Kṛṣṇa will not repeat it again. Anything you listen from Kṛṣṇa, understand you are listening *now*, for the first time! If you had already listened, I will make sure the words do not fall in your ears the second time, because I won't waste your time or my time. I am Kāla (time)!
For a person who wants to begin the life, the first thing he needs to learn is listening! Understand, by 'hearing' you won't understand the Master. Only by 'listening to yourself ' you can understand the Master. I tell you, people who listen to themselves can understand what I am saying, even without any introduction to any spiritual philosophy. People who don't listen to themselves, they do not understand. Listening! Listening to yourself and speaking into the listening of yourself and others, makes our inner space cognize the right declarations.
Many times people come and tell me, 'I am not able to convince myself to drop my incompletions.' This means that they are not able to speak into their listening!
Speak into your listening! There is no shortcut, there is no cross cut. The shortest distance between two points is a straight line. So, the shortest route for anything is a straight line, a straight path.
**Listen! Please understand, I am defining Completion.**
**Ability to speak into the listening of yourself is Completion. Ability to speak into the listening of yourself is ability to complete. That is the ability to complete.**
It is all about developing your ability to speak into your listening, developing your ability to speak into others' listening, developing your ability to give authentic listening to yourself, and developing the ability to provide authentic listening to others, that's all!
How many ever new words Kṛṣṇa may use, how many ever new words Arjuna may use, it is all about the ability to provide authentic listening to yourself and to to others, the ability to speak into your listening and the ability to speak into the listening of others, that's all!
Kṛṣṇa shows the power of authentic listening and teaches Arjuna the ability to provide authentic listening to himself and to others, and to speak into the listening of himself and others! In the first chapter of Gītā—*Arjunaviṣāda Yogaḥ*, Kṛṣṇa provides authentic listening to Arjuna's dilemma. So complete is Kṛṣṇa's listening that Arjuna is able to listen to himself, his dilemmas and is able to pour out the depth of his root patterns into Kṛṣṇa's listening. Just by His pure, authentic listening, Kṛṣṇa transforms Arjuna's questions into quest, incompletions into completion, and his patterns into possibilities.
Please listen from the space of listening!
If you have authentically listened, if you have done *śravana* listening authentically and *manana*—intranalyzing authentically, you *will* be radiating authentically. Nothing can be done about it! Intranalyzing and radiating! Please listen, your life needs to be constantly powerful. You should be living to do what you want. You should be talking to get the result of what you want. You should be talking to move the other person the way you want. And you should not be talking by fighting with the patterns of the listener. You should be talking into the listening of the listener! When will that happen? If you are established into your listening, you will talk into the other person's listening.
Listen! When Arjuna listens to himself, he becomes a *disciple;* when Kṛṣṇa speaks into the listening of Arjuna, Arjuna becomes enlightened— *Radiating Enlightenment*!
If I have to simply translate the word *'radiating*' or *nididhyāsana* in a very colloquial way, it means: Minding your business! Not wasting your life! Laziness, boredom, diversion, and postponing do not have a place in your life when you are radiating. Radiating means RADIATING! It is straightforward! Live your life authentically. Live your life with strength. Live your life intensely with clarity and powerfulness.
First thing you need to learn to *radiate*, the first thing for *nididhyāsana* is: Learn to think and speak with the same cognition you arrive at by intranalyzing.
Please understand, I am explaining step-by-step:
First, you authentically listen to the great Truths. Whenever you authentically listen, whatever you listen will be converted as great Truths by your inner space. Your inner space has the capability; it has the power to separate the right from wrong.
There is a very beautiful example of Paramahamsa in *Vedic t*radition! Paramahamsa is the supreme swan. If you mix milk and water and leave it, this great bird Hamsa (swan) will separate the milk from the water and suck only the milk and leave the water! The Hamsa bird has that power. The Hamsa bird is said to be the only creature that has the rare capability of separating milk from water.
In the same way, a person who takes the right things inside and leaves the unnecessary things outside is *'Paramahamsa*'. If you bring authentic listening in you, you will become *Paramahamsa*! Anything you listen, you know what to internalize and what to reject. Paramahamsas are actually enlightened Masters who take the bird body. Soaring high in the skies, they express their freedom and enjoy their bliss! They are metaphysical birds, seen only through enlightened eyes or by people who live in the higher consciousness. If you see the emblem of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM Dhyanapeetam, you will see this Paramahamsa bird is our emblem. I had a beautiful vision or experience, from which I created this emblem.
Authentic listening brings tremendous clarity. See, this clarity is really lacking in the seeker's life. Especially when somebody is interested to be enlightened, to live the life of a *jīvan mukta (*one who lives enlightenment), clarity is a very predominantly important quality. Please listen! Clarity is *Viveka*. Ādī Śaṅkara has written a separate book on clarity called *Viveka Chūḍāmaṇi*.
**Authentic listening,** *śravana* **leads to clarity. And intranalyzing,** *manana* **leads to cognitive shift. If you don't live that cognitive shift powerfully, you will lose it. Please listen! Powerfully living the cognitive shift is what I call radiating,** *nididhyāsana.*
I will tell you, how to find out whether you are radiating or not? Simply life around you will constantly be getting enriched, that is the signal! If the constant enriching is happening, then you are radiating! Around me, whether you are six or sixty, eight or eighty, you cannot go without getting enriched!
#### **Radiating,** *nididhyāsana* **means such powerful body language, such powerful words, such powerful thinking that you go on enriching, constantly winning the game of life!**
Śrī Kṛṣṇa is the personification of all these three—*śravana, manana, nididhyāsana,* powerfully enriching Arjuna to learn authentic listening, authentic intranalyzing and radiating. First, Arjuna learns *śravana* to give his authentic listening to himself and to Kṛṣṇa; getting to the root of his root patterns in the chapters of *Arjunaviṣāda Yogaḥ, Sāṅkhya Yogaḥ, Karma Yogaḥ* and *Jñāna-karma-sannyāsa Yogaḥ*. Once he gets the tremendous clarity through authentic listening, he learns to do *manana,* intranalyzing the great truths in chapters such as *Sannyāsa Yogaḥ, Dhyāna Yogaḥ* and *Jñānavijñāna Yogaḥ*.
Understand, because Śrī Kṛṣṇa is the complete Incarnation, He directly transmits the space of radiating, *nididhyāsana* to Arjuna without the need for *manana,* intranalyzing*.* When you are in the space of authentic listening to an Incarnation, who is also your Master, He can directly transmit the energy and experience of Enlightenment into you. *Parabrahma* Kṛṣṇa does this transmission in *Vibhūti Yogaḥ* and *Viśvarūpa Darśana Yogaḥ* to Arjuna. It is only for enriching the humanity that He continues to take Arjuna step-by-step into deeper levels of completion through the eighteen chapters. |
Ultimately, when the cognitive shift happens in Arjuna, he experiences *nididhyāsana*, radiating the same cognition he arrives at by intranalyzing. When Kṛṣṇa enriches him to powerfully live and radiate His very body language and experience Enlightenment, dropping everything and surrendering to Him in *Mokṣa Sannyāsa Yogaḥ*, Arjuna wins the game of life called Mahābhārat war!
People ask me, '*Swamiji*, how many days will it take for us to learn meditation?'
I tell them, 'To learn meditation, two minutes are enough. To learn what meditation is not, you need ten days!' Kṛṣṇa knows that Arjuna is just like us. He represents the sum total of humanity. To explain to a man or woman what needs to be done, and why it is right is not enough. The human mind will find a hundred reasons why ninety-nine other things are just as good. So the Master must also tell why the other ninety-nine things are not the straight path, and why we must stick to what the Master prescribes.
That is exactly what Śrī Kṛṣṇa does. Again and again, the great Master explains patiently why the ninety-nine other options are not really options at all. He does this to prove that the *one* option He outlines sinks deeply into Arjuna's consciousness. As a result, this truth also sinks into the consciousness of every individual who reads the *Bhagavad Gītā*.
When we express the truth logically, our mind always goes to the other end of the logic. So, we need to understand and cognize the truth from both ends. There is a beautiful philosophy in Bharat, *Nyāya Śāstra*, or the scripture of logic. According to this, any statement has two lines of logic. The first line of logic is regular logic; *nyāya* means regular. For example, if I make the statements, 'All men have one head. Sundar is a man,' we can easily conclude that the third statement will be: Sundar has one head. This is simple logic.
There is another kind of logic, a higher-level logic. For example, the first statement says, 'There are two doors.' The second statement says, 'One door is open.' An average person immediately jumps to the conclusion that the other door is closed. However, in this kind of logic we cannot jump to this conclusion. The second door may also be open.
In order that the listener, reader and disciple do not make mistakes in the understanding, the Master ensures that we know which door is open and which door is closed. It is not left to assumption on the basis of the disciple's intelligence. But the Master does not explain for this reason alone. When the truth sinks into us, it should sink in without a trace or resistance. However, when something is not fully explained, our mind moves away from what is being explained. When this happens, instead of being integrated to what is said, the mind gets constantly distracted and becomes tired. A tired mind makes mistakes and falls from integrity.
Usually, in life, we go out of integrity and make mistakes when we jump to incomplete conclusions using the first kind of logic when we should have made those decisions using the second kind of logic. The moment somebody makes a statement, 'You don't have compassion,' we immediately become defensive and say, 'Do you mean to say I am cruel? You mean I am violent?'
We don't have to jump to such an inauthentic conclusion. When we jump to conclusions, we create trouble not only for ourselves but also for others. Many times we make this mistake of lacking integrity in our listening. Don't be in a hurry to cognize what is spoken, because your cognition is so much filled with judgments, opinions, attitudes, personal beliefs, and attributes.
**Listening is life. Non-listening is death**. When we handle our mind without integrity and authenticity, we make this mistake. The totality of words that we repeat inside our system creates our whole life. If our mind jumps to illogical conclusions like this, naturally we create trouble for ourselves and others.
Ordinary Masters express their philosophy or their experience with the second kind of logic, which is why there is so much misunderstanding. There is a possibility of missing listening to their message and concluding with the wrong cognition. However, Kṛṣṇa is a *Jagat Guru*. He is not an ordinary Master. He is the Master of the whole Universe and He knows the minds of all possible types of human beings. He knows the problems of non-listening, non-integrity, and inadequate logic.
Kṛṣṇa is delivering this message in such a way that we cannot miss giving our authentic listening to Him and jump to any inauthentic conclusions, or wrongly cognize any statement in the flow of incomplete logic. He makes all the three statements. He is clear and complete. He says, 'There are two doors, the first door is open, the second door is closed.' He allows no space for us to lack listening because He speaks into our listening. He protects us from ourselves.
That is why He repeats the same truth in each chapter from a different level of logic each time to take us to higher and deeper levels of completion. He takes the complete responsibility for all three *śravana, manana,* and *nididhyāsana*.
In this whole chapter of *Jñānavijñāna Yogaḥ*, Kṛṣṇa speaks about the same message from a different view so that we now learn to listen from the space of authentic listening—*śravana*, we understand and intranalyze to have the cognitive shift—*manana*, and we powerfully radiate the space of completion—*nididhyāsana*.
# One In A Billion Reaches Me
*7.1 Bhagavān Kṛṣṇa says, Pārtha (Arjuna), now listen to Me, you can know Me completely, without doubt, by practicing yoga in true consciousness of Me, With your mind attached to Me.*
*7.2 Let Me explain to you in full this phenomenal knowledge [jñāna] of the Absolute along with its conscious realization [vijñāna]; by knowing which, there shall remain nothing further to be known.*
*7.3 Out of many thousands of men, hardly one endeavors to achieve the perfection of self-realization; of those so endeavoring, hardly one achieves the perfection of self-realization, and of those, hardly one knows Me in truth or reaches that state of oneness with Me.*
*7.4 Earth, water, fire, air, ether, mind, intelligence and false ego, all together these constitute My external eightfold energies.*
*7.5 Besides these external energies, which are inferior or material in nature, O mighty-armed Arjuna, there is a superior energy of Mine. This comprises all the embodied souls of all the living entities [jīvabhūta] by which this material world is being utilized.*
Again and again people ask me, '*Swamiji*, why did you choose to speak on the Bhagavad Gītā? Why didn't you choose books like *Aṣṭavakra Gītā, Patañjali's Yoga Sūtra, Brahmasutra* or the *Upaniṣads*?' I tell them that the *Gītā* expresses the truth in totality. Kṛṣṇa has created keys for all kinds of human beings. Kṛṣṇa fulfills every need of every human being.
He says, '*Listen,* Arjuna, by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, without doubt.' In this statement, Kṛṣṇa uses the word '*Me*' three times. Having read that, a psychologist will conclude that Kṛṣṇa is egoistic. According to psychology, if we use the word 'I' or 'Me' three or more times in a statement, we are egoistic. A person might hate Kṛṣṇa because he feels Kṛṣṇa is egoistic. Again and again, He declares, 'Surrender to Me. I am everything.'
We should understand here that He is expressing His glory. The person who hates Kṛṣṇa thinking He is egoistic, misses the truth or spirit expressed by the *Gītā*. In the same way, a person who loves Kṛṣṇa gets caught in His form and misses the juice of the *Gītā*! Whenever people are caught in the form, when they worship the form, they slowly start saying, '*Gītā* is great. Kṛṣṇa is God. He can express all these things, but surely it is not for us. It is not practical.' In this way, they slowly create a distance between themselves and Kṛṣṇa. They worship the *Gītā* instead of practicing it. If we have a pot full of milk and we worship it but never drink it, will we get the benefit of the milk? Understand, unless we drink the milk, we will never get the benefit of the milk. Unless we imbibe Kṛṣṇa, we cannot get the benefit of the *Gītā*. When we don't imbibe Kṛṣṇa's teachings in our lives, when we don't work towards experiencing Kṛṣṇa, worshipping Kṛṣṇa is nothing but inauthenticity. It's a cunning method of escaping from the truth. Worshipping without intranalyzing and living is the worst form of inauthenticity.
People who hate Kṛṣṇa think He is egoistic. And people who love Kṛṣṇa are caught in His form and think they should surrender to the personality called Kṛṣṇa who came down in human form. Only a person who experiences Kṛṣṇa realizes the *Gītā.*
#### **Approach Divine the Right Way**
This chapter is about how human beings approach the Divine, why they approach the Divine, and at what level they approach the Divine. We approach the Divine in the way we want It. According to our maturity, we approach the Divine.
At what level do we approach the Divine? What do we receive in
return? How do we grow in maturity? Kṛṣṇa gives the answers to these questions in this chapter. Here He says, 'Out of many thousands among men, *one* may endeavor for perfection, and out of those who have achieved perfection, hardly *one* knows Me in truth.'
Beautiful! Here He says, 'out of thousands'. In those days, the population must have been less, which is why He makes the statement 'out of thousands'. Now we should say, 'Out of billions, one may endeavor for perfection.'
> *manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye I yatatām api siddhānāṁ kaścin māṁ vetti tattvataḥ II 7.3*
'Among millions of men, *one* man may endeavor for perfection, and out of those who achieve perfection, hardly *one* knows Me in truth.'
There are millions of people out there, but only a few hundred are present today to listen to this *Gītā* discourse. And out of these few hundred, only a few will listen authentically, as it is expressed. We may sit here. We may even hear, but never think that we really listen.
I request people to never repeat what I have said to others. If you do repeat it, then please don't say, '*Swamiji* told me these things.' Be very clear, you heard those things. Tell them, 'I heard these things.' Never say, '*Swamiji* said'. Many times we miss much of what is said. Modern scientists say that we observe hardly two percent of the things that happen around us. If a hundred things happen around us, we observe and intranalyze only two!
It is as if you have a hundred-page storybook, and somehow you lose the whole book except for two random pages. If you try to reconstruct the whole novel with only those two pages, how true will it be to the original? In the same way, you remember hardly two percent of what I say. With that two percent, if you try to reconstruct this whole discourse, naturally it will be your discourse, not mine. If you want to tell people what I spoke, please always say, 'I heard THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM say this.' Never say, '*Nithyananda* said…' Because you jump to conclusions, and because of your inner chatter, you miss authentic listening.
The Master is always ready to share and enrich with his experiences. That is his mission in life. The infinite compassion that fills an enlightened being is forever bursting to be let out to share, to teach, to guide, and to enrich. He is available continuously to the whole humanity, enriching with Enlightenment. That is why Kṛṣṇa says that He is now ready to explain.
Listen! You will see miraculous transformations happening in your body and mind. Listening is God! Just by listening, you experience God! The question is whether or not Arjuna is ready to listen. Even if Arjuna was ready to listen and he became enlightened, are we ready to listen today, now?
Why does Kṛṣṇa say that a few even try, and of those who try, very few succeed? Remember that He is talking about Self-realization, about understanding who we are. Why is it so difficult even to try?
We do not want to try because we are afraid. We are restless in any form of silence. If I am silent for a few minutes after I sit down before an audience, the entire audience becomes restless; they start fidgeting. Why do we find it difficult to meditate? After all, all we do in meditation is close our eyes and remain silent. Why is it difficult? We give appointments to everyone else every day of our lives, willingly and unwillingly. Why is it so difficult to give half an hour a day to ourselves?
Why would we rather watch television, knowing fully well that nothing of value will come from it? Why would we rather read the same old newspaper or social media pages again and again? Understand, all these are because we are afraid of being with ourselves. Why are we afraid of being with ourselves? We must ask and answer these questions ourselves. If Self-realization means going back to where we came from, and where we came from is a state of bliss and divinity, then why are we afraid to be with ourselves?
The truth is that we have forgotten where we came from. Nothing in the way we are brought up and 'educated' tells us that we come from Bliss and we can regain that bliss. If we realize how easy it is to be blissful and return to our original state, no one can control us. That is what liberation means. But society, religion, and political and family structures operates on the principle of control.
The moment we realize who we are and we are liberated, these institutions cannot make us do what they want us to do. From childhood we are conditioned to avoid looking too deeply into ourselves because if we do, we may find the truth and be liberated. Most of society doesn't know these deeper truths. This is how society puts generation after generation of people in deep illusion.
The only true love is that of the Divine and that of the Master. Such love comes out of infinite compassion. It expects nothing in return. What can we offer God and our Master? So, if we need to follow the Truth, we must enrich ourselves to enrich others. We must be selfish; selfish to enter into this path of Self-realization. However it is not a selfishness born out of the usual material nature. It is selfishness born out of the desperate need to be *selfless*. When we reach our center or our core, we become *one* with humanity. Then there are no differences among us. That is why even our spouses will be unhappy if we realize ourselves, because they cannot possess us anymore. At that point they must share us with humanity. But they won't understand that the love of Self-realization is infinite, that there is no reduction in sharing, there is only growth in sharing. |
The *Vedic Ṛṣis* at least created the community and caste system based upon intelligence and wisdom. In other cultures, the community system was created based upon money and power. The countries where the rulers are *kṣatriyas* (warrior class), are the ones who create the community system based upon power. The more powerful a person is, the more respected he is. In other countries, people who do business, the business class people, control the whole system. There the the wealthy people are respected more.
Bharat is the only country where people who respected intelligence and wisdom created the whole system. The system was created based upon intelligence, based upon wisdom. So that is why, in Bharat, the more wisdom a person carries, the more spiritual he is, the more he is respected.
The whole social system was created based upon sharing from an enriching consciousness. Understand, you can create anything only when you see it and experience it from the state of enriching consciousness. Man must contribute something to enrich the community by doing actions in the enriching state.
Let me describe the spirit with which the whole system was created, and how we abused it. First, the whole system is not based upon our birth. It is based upon our character.
Kṛṣṇa says again and again that it is based upon our *guṇas* (nature), based upon our attitude towards life. A person who works driven by fear, one who works out of fear, belongs to the working class called *śūdra.* A person who works out of greed, belongs to the merchant or business class called *vaiśya*. A person who works to get attention or to prove that he is superior, belongs to the *kṣatriya* community. A person who works out of gratitude from the enriching consciousness, expressing his bliss, is a *brāhmaṇa*. This was how people were categorized in those days.
Everybody must contribute something to enrich the society. A person may enrich by sharing his time if he has nothing else. A person who shares his time is a worker, a *śūdra*. He belongs to the working class. A person who enriches by sharing products, has time and a little bit of intelligence to create products, is a *vaiśya*, a merchant. A person who enriches by sharing confidence, who gives courage to the whole community, is a *kṣatriya,* a warrior! He unites the whole group as a community in a solid way by giving confidence, by sharing his confidence. A person who enriches by sharing his knowledge, bliss or spiritual wisdom, is a *brāhmaṇa*.
This type of division is completely based upon our role, the role we play in the community, which is based on our character. In no way is it related to our birth. This is the spirit with which the whole system was created by the *Ṛṣis*. Here nobody is higher and nobody is lower. In the course of time, one or two mistakes happened. But because of that we can't say that the whole system is wrong.
*caturvidhā bhajante māṁ janāḥ sukṛtino'rjuna I
ārto jijñasurartharthī jñānī ca bharataṛṣabha II 7.16*
'O best among the Bhārata, four kinds of pious men begin to render devotional service unto Me: the distressed, the desirer of wealth, the inquisitive, and he who searches for knowledge of the Absolute.'
Here Kṛṣṇa talks about those who approach the Divine and the ways in which they approach the Divine. Man is centered on seven basic emotions. Basically we live and work based on these seven emotions: greed, fear, worry, attention-need (name and fame), comparison and jealousy, ego and the last one, the seventh emotion, deep discontentment.
These are the qualities with which man lives and he works. Man is centered on these seven different emotions. These seven emotions are seven energy centers that supply energy to us, fuel for us. Everything that we do in life is rooted in one of these seven emotions.
If we are centered on greed, we approach God in the same way. Goddess Lakṣmi (goddess of wealth) appeals to us. Or we continuously run behind Kubera (Lord of wealth) and perform Kubera pūjā (worship of Kubera); we continuously repeat the concept of Kubera. When we feel we are missing something, we try to get fulfillment by creating our own God and approaching Him in that mold. We approach the Divine with the same emotion, the same feeling that we miss in our being.
One more thing: When we become mature, we approach the same Lakṣmi as *Jñāna Lakṣmi* (goddess of wisdom as wealth)! We pray to the same goddess to give us wisdom, to give us knowledge. According to our maturity we project and see the Divine. Understand, there's nothing wrong in approaching the Lord from greed. There's nothing wrong in starting our life with prayers for boons. However, we should not end our life also with prayers. Then there is something wrong. It's a good start, but a bad end!
Vivekananda beautifully says, 'It's good to be born in the church, but not to die there.' Before we die, we should grow out of it. We must become mature; we must realize the other dimensions of the Divine within us.
In prayer, we pray to God; in meditation, we become God! Prayers give us immediate results. Praying to that higher principle or to the Divine is not wrong, yet it is not enough. Whereas in meditation, we become that higher principle or the Divine to which we constantly pour out our prayers. This is permanent.
The Divine is nothing but a mirror; we see our own reflection. And whatever we do to the Divine comes back to us. The more we understand, the more we grow and relate with the Divine in a more mature way. Otherwise we are confused and caught like a drunkard.
A small story:
A man returns home very late, completely drunk. Unable to walk, he somehow makes his way into the house, stumbles over a table and breaks a piece of glass. Not only does he break a piece of glass, the glass cuts him badly. He goes to the bathroom and tries to bandage himself, looking in the mirror. Then slowly, without making a sound, he enters the bedroom and falls asleep.
The next morning, his wife starts her enquiry, 'What happened? What did you do last night?'
He replies, 'I didn't do anything. I am ok.' The wife says, 'No, tell me why you were late.'
He says, 'I went and had a few drinks.' She says, 'That's ok, but did you hurt yourself?'
He replies, 'No, I did not hurt myself.' She asks, 'Then why did you put so many bandages on the mirror?'
Instead of putting the bandages on himself, he put the bandages on the mirror!
If we are drunk, if we are unaware, we land up doing the same thing! We would do everything to the mirror. Catching the mirror and catching the form is one and the same. If we put the bandage on the mirror, we can never be healed. The mirror should be used to find out where to put the bandage on us. In the same way, we should use God or the Divine like a mirror to find out where we have a problem. Don't miss and try to do the healing work on the mirror. If we do that we will miss the whole thing. So be very clear: Starting life with prayers is a good start, but it is not the right place to end.
### We choose God based on our Emotions
At the next level, the person is centered on fear and so he worships gods who will protect him. He does the *Sudarśana homa* (homa refers to making offerings into a consecrated fire; Sudarśana homa refers to the fire ritual done for general protection), or he continuously does *Mṛtyuñjaya homa* (fire ritual done to avoid untimely death, improve longevity) for protection. He continuously goes about worshipping some planet or god. That's why tribal gods have big swords. In many Hindu villages also, you see gods with swords and big weapons. People who are fear-centered worship gods with weapons. All this is ok, nothing wrong, but it is not the place to stop.
The third level is, approaching the Divine because of worry. Again, worry is nothing but mixture of fear and greed. With worry, we approach the Divine in the same way. We pray to the Divine, 'Please help me stop worrying. Please help me come out of these worries.' At this point, we may do yoga or meditation for the sake of peace—not for spiritual Enlightenment, but to calm our mind, to get a little peace.
The next level is based on attention-need. We approach the Divine for the sake of name and fame, for the sake of capturing the attention of people. Not only do we pray to the Divine, we gradually start representing the Divine also. If you go to Bharat, you will see that the people who run temples behave almost like God. It's a big problem.
I tell people: Unless you are mature, never take up the task of running a temple. One person asked me, 'I don't believe in spirituality. But, I want to run a temple as a social service. Shall I do it?' I told him, 'Never make that mistake! If you are not spiritually mature and you enter this work, surely you will trouble yourself and others. By and by, it will become a pure name-and-fame game! And naturally you will not only hurt yourself, you will hurt others too.'
There's a beautiful ritual performed during the installation of a deity in a temple, called *prāṇa pratiṣṭha*. The scriptural instruction is that the person who installs the deity must be enlightened. Otherwise, the person who installs the deity receives the collective negativity of the people who pray in that temple. It may be a frightening idea, but don't think it's a lie. It has meaning. The person who takes up this job without spiritual maturity will naturally end up with name and fame problems. He creates problems for himself and others. He starts representing the Divine and acts on behalf of the Divine.
The people who stand and pray in front of God, the deity, are gullible because they are caught in fear and greed. You can easily exploit them. They are waiting for a solution. That is the reason why repeatedly, it is emphasized that only an enlightened person should run a spiritual organization.
If we give a spiritual project to a person who has only the attitude of a businessman, he turns the whole thing into a business. The Divine cannot be brought under accounts and mathematical calculations! The whole thing loses its spirit. That is why Masters emphasize that we need spiritual maturity before we enter into these activities.
The next is comparison and jealousy. This is an extreme step. People always compare with others, and they feel jealous of the others' position, their status or their wealth. A person who compares and feels jealous can never rest. Look into what makes us run in our lives. Why are we in a hurry? Listen, don't be in a hurry! We don't need to run. If we are centered on jealousy and comparison, again we approach the Divine from that angle and only for that purpose.
#### Expressing the Divine
It is hard to imagine the extent of foolishness people go to if they are caught in jealousy and comparison. One is constantly caught in: this is *mine*; that is *mine*; this is the way I do it, etc. We need to realize that each of us is unique. God is not an engineer; He is an artist. He sculpts each of us with His hands, lovingly and uniquely. Therefore, each one of us is different.
When we approach the Divine with the mentality of jealousy and comparison, we are caught again. People ask me, *'Swamiji,* in our epics, we read about gods and goddesses fighting out of jealousy, greed, and anger. What do you say about that?' Listen, those epics were written for people caught in jealousy, so that they could relate with them. Don't think that the Divine makes those mistakes! But if people think so, it means that they are relating with Him in their own mold!
Even rituals are done only so that people feel comfortable with God and they start coming closer to Him. When people witness the ceremony of Gods getting married, they feel comfortable and safe. To make people feel relaxed, these stories are told and expressed. You see, unless the Divine is expressed in our language, we will not be able to relate with It. That is why these stories are written.
Next is the person who is centered on ego. This is slightly more difficult to deal with! The person who is centered on ego tries to get name and fame for himself. He starts claiming that he is divine without expressing the qualities of the Divine. That is why there's a beautiful Upaniṣad verse that says: If you are divine, express it by your quality. Let people recognize it by your quality, not by your words.
What you do speaks for you; what you speak will not do anything for you. What you do, the way in which you work, speaks for you. Your words will not work for you. There's a short, beautiful *Upaniṣad* called *Paramahamsa Upaniṣad*. It says, a Paramahamsa should not wear the saffron robe. Actually, technically speaking, I am not supposed to wear this saffron robe. They say we are not respected the way we have to be if we wear this saffron robe. By our very quality, because of our Divinity, we should be respected. The divine qualities expressed in our life, that alone should be respected, and not this robe or tradition. It should come because of the enlightened qualities expressed through us.
Yesterday there was a question: How do we know if a person is
egoistic or he is a real spiritual Master? Please listen. A person who is egoistic can only play with words. Only a person who has achieved Enlightenment can radiate the energy to reproduce the same experience in you. If you get the experience, then be very clear your Master is enlightened. He is divine. He is the embodiment of spiritual experience and knowledge. If you get the words but not the experience, be very clear, the person or the path you are following is not the Ultimate.
Words are like the menu card. Experience is like the food. If you go to a restaurant and they give you a menu card and say, 'Here is the menu card, but the food is not available here,' can you call that a restaurant? No! The menu card is not enough to satisfy your hunger. In spiritual life we cannot stop with just the menu card.
The person who has approached the Divine with ego always tries to represent the Divine without having the solid experience himself. That is why the *Upaniṣads* again and again emphasize experience. If we don't experience, there's something seriously wrong with the person whom we are following.
I always tell people, if you have not experienced anything with me, please follow some other person. It is easy to put the responsibility on the disciples and continuously blame them by saying: 'You are not qualified, you are not practicing perfectly, you have not tried, and that is why you have not had any experience.'
This is a cunning way of cheating the disciple and evading the truth. The disciple comes to a Guru because the disciple has not yet experienced. And the Guru says, 'You are imperfect and that is why you do not have spiritual experiences.' To learn this, one doesn't need a Guru: a spouse is sufficient! Anyway, this is what the spouses tell each other continuously. |
A true Master will reproduce in you the same experience that happened in him, no matter what your condition is. I am enlightened only if you can experience my enlightenment, not otherwise. Aim directly at the Divine.
The person who approaches the Divine with ego gets everything and boosts his own ego. He never surrenders to the Divine. His ego becomes stronger by getting all the knowledge. Be very clear, these are the most dangerous people. Instead of surrendering their ego to the Divine, they strengthen their ego with their knowledge. Listen. Knowledge can be used in two ways. With this knowledge, you can surrender to the Divine; or with this knowledge, you can make others surrender to you! It is up to you how you use it. When we approach the Divine with ego, instead of surrendering our ego, we strengthen our ego with knowledge.
### Approach Me with Gratitude
The next level is the ultimate level. In this level, we go to the Divine with the attitude of gratitude, with the ultimate gratitude. Here, the whole relationship takes a different turn. We feel so grateful, so deeply connected to the Divine, that our whole life changes.
We move from the first level of greed, where we pray to boon-giving gods, to the next level of fear where the gods who can protect us appeal to us. The next is worry. Buddha appeals to us if we are centered on worry because he appears to be so peaceful and calm. To the person who is centered on name and fame, gods who give name and fame appeal the most. In the same way as with gods, people also approach Masters from all these various levels.
I have seven kinds of people who approach me: *One*, people who approach me out of greed; *two*, people who approach me out of fear; *three*, people who approach me out of worry; *four*, people who approach me for name and fame; *five*, people who approach me out of jealousy and comparison; *six*, people who approach me out of ego, to strengthen their ego by saying, 'I am a disciple of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. I am close to him. He knows my name.' Just to have ego satisfaction they come to me; finally, *seven*—there are a few, very few who approach me out of gratitude.
There's one more problem with people who approach me out of greed. Not only do they have greed, they also have their own ideas and fantasies about a Master. They come with a frame and see whether I fit into that frame or not. Also, I face a big problem because of my young age. Let me narrate to you an incident that happened in our Bharat ashram:
> One day I was sitting alone at outdoors in the ashram, without my turban. I was sitting there on a small rock, enjoying the cool breeze. One well-read, elderly scholar came to me and asked, 'I want to meet Swamiji. Where is he?' I told him, 'Please go and sit in the Ananda Sabha (meditation hall). He will come in half an hour's time.' He went and sat in the meditation hall.
> He went and sat in the hall. After half an hour, I wore my turban and went there and was about to take my seat. This man said, 'No! I want to meet the big *Swamiji*. I want to meet Guruji (master).'
> I said, 'Please forgive me. In this ashram I am the Swami. Whom do you want to meet?'
> He said, 'I have heard about THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. He healed my cousin. I want to see him.' Then I told him his cousin's name and the disease he had and that I had healed him. I told him, 'I am THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.' You will be surprised; he was not ready to believe me. He just stared at me.
> Then I said, 'Usually, Swamis don't carry any identity card in Bharat. Still, if you don't believe me, look at that photograph (on ashram signboard). See the name, and see that face. I am that Swami!'
> You will be surprised! I tell you, this is the truth. He said, 'I am not ready to learn from you.' He did not speak to me, and also went away. Because of his strong fantasies and imagination about what a Guru should be like, he was not able to even relate with me!
When we have such strong fantasy or imagination about things, we will not be able to relate with reality. It is the same with fear; people who come with fear will never be able to get rid of that fear. They will be stuck with that because fear itself is a fantasy.
At different levels, people approach the Master or God. The more mature we are, the more we will feel connected to that person who will give us fulfillment. When we become mature, when we are above fear and greed, we will approach the same Master, the same God, with more maturity, with more intimacy. We will feel deeply connected to him.
In Bhāgavatam (Hindu epic glorifying devotion onto incarnations), we learn about five different attitudes with which we normally relate with a Master or God:
1) *Dāsa Bhāva*—seeing God as a lord or master and oneself as a servant, as with Hanumān who saw Rāma as his master and served Him as a path for liberation.
2) *Vātsalya Bhāva*—seeing God as a divine child, as with Yaśodā who saw Kṛṣṇa as her son.
3) *Sakha Bhāva*—seeing God or the master as a friend, the way Arjuna related with Kṛṣṇa.
4) *Mātṛ Bhāva*—seeing God or the master as a father or mother, the way Śrī Rāmakṛṣṇa related with goddess Kāli (representation of the divine mother).
5) Finally, the fifth attitude is *madhura bhāva*—seeing God as a beloved, the way Radhā saw Kṛṣṇa. This attitude needs a tremendous amount of maturity. Only if we experience the consciousness which is beyond the body, can we relate with the Divine with the attitude of a beloved, *madhura bhāva*.
These are the five different *bhāvas* (attitudes or feeling connection) with which people relate with the Divine. With different maturity levels, different attitudes suit our minds. The more mature we are, the more the gratitude happens. The less the maturity, the more we fill our life with prayers. Prayer is greed; confession is fear!
That is why I say, 'Gratitude is the greatest prayer, and thank you, the greatest mantra.' When we go beyond prayer and confession, we experience gratitude. We experience the Divine. Kṛṣṇa explains how we can grow step-by-step, how we can reach the ultimate maturity, how we can create and experience the Divine at the ultimate level.
Let us see how Kṛṣṇa explains the process step-by-step. What is the technique Kṛṣṇa offers us to grow in maturity and experience eternal consciousness?
Based on how we approach the Divine, only based on how mature we are, the whole community system has been created. How much we enrich and share with society depends on how mature we are. With the same maturity, we approach God also.
If we feel money is missing in our lives, we go to the God who gives money. If we miss knowledge, we go to Sarasvatī (the goddess of knowledge), who gives knowledge. If we feel insecure, we go to the god who protects us; we go to Mother Durgā or Kāli. If we miss spiritual experience, the ultimate experience, then we go to the divine incarnations, the ultimate expressions of the Divine.
Kṛṣṇa says, 'Four types of people come to Me—*caturvidhā bhajante māṁ* ' He explains the four types as four communities. The first are the people who are distressed, i.e., the working class or *śūdra*. The second are the people who desire wealth, i.e., the business people or *vaiśya*. The third are inquisitive people who continuously enquire, continuously ask, '*Tataḥ kim? Tataḥ kim? Tataḥ kim?'* (What next?) A *kṣatriya*, for example, never rests because he constantly asks, 'What next? What next? What next?' The fourth is the person who searches for knowledge of the Absolute: He is a *brāhmaṇa.*
'All four come to Me, all four reach Me, but from different levels.' From different levels all four go to the same God, but they will not experience Him in the same way. They experience Him in different ways, according to their maturity. As long as you are caught in fear or greed, you will be attracted and go only to those types of gods. It is easy to go to a temple and pray, but difficult to go to a living Master and meditate. It is for mature people, not for everyone In the temple we see thousands; but in spiritual places, we see a few hundred. It is not for all; it's a luxury!
### Spirituality is a Luxury
Spirituality is a luxury; only a few intelligent people can afford it! The price of spirituality is the limit of our suffering! Only if we have had enough suffering can we afford to get into spirituality. It is only for people who have understood that they have suffered. There are two things: It is not only the suffering, but the understanding that we suffer. This understanding is what I call intelligence. This intelligence happens even beyond age and experience. Just a glimpse of life is enough if this intelligence is there; we will understand how suffering happens and we will not get caught in it! Both—the suffering and the understanding—are needed to enter into spiritual life.
'The person who approaches Me out of love and gratitude, is the best person, for I am dear to him and he is dear to Me.' By this one verse, Kṛṣṇa ends the whole conversation, the whole concept.
> *teṣāṁ jñānī nitya yukta eka-bhaktir viśiṣyate I
> priyo hi jñānino 'tyartham ahaṁ sa ca mama priyaḥ II 7.17*
Kṛṣṇa says, 'Starting at different levels is ok, but don't stop there.' We can start or take off from any level. However we should not stop and stagnate there. It is like failing to proceed to the second standard from the first. It is as if we want to stay in the same cozy, familiar level. It takes many lifetimes to understand and achieve this maturity. When I say it takes many lives, some think, 'Let me take some more lives and become mature.' Now, that's a big problem. Whenever we speak, we must make things very clear, otherwise you can't imagine how many different ways people will interpret it!
A small story:
Once, a great scholar recounted the story of Hariścandra. Most people in Bharat know the story of Hariścandra, a king who lived to uphold the truth with integrity and authenticity, and sold his wife for the sake of the truth. Just to keep his promise, he sold his wife. Such was his greatness.
The scholar narrated the whole story. After narrating the story, he asked one person, 'What did you understand from this story?'
The person said, 'Master, I understood that truth is the most important thing in life. We should give up everything for the sake of the truth. Truth is the ultimate.'
The scholar was pleased. He asked the next person, 'What did you understand?' The man said, 'Master, I understood that in an emergency, it is ok to sell your wife.'
From the same story, two people have two different understandings! So be very clear, don't miss the understanding. A common saying is, 'As many Masters, so many paths.' However I say, 'As many disciples, so many paths!' The Master may utter the same truth to his disciples, yet each understands and interprets in his or her own way. They all approach the Divine, but from different planes. Hence the attitude, the context with which one approaches matters how one experiences the Divine.
Here Kṛṣṇa says, 'Out of these, the wise is always devoted to Me. He is the best person.' To start with, you can start at any level, yet you must strive to reach the Ultimate. And please don't think, 'Oh! Kṛṣṇa says it will take many lives; let me take some more lives and become mature.'
No! If you can enter into the knowledge this moment, the experience can happen to you this very moment. You don't need to postpone. Every moment is a new birth for you and every moment is death. The outgoing breath is death, and the incoming breath is birth. So be very clear, every moment you die and take birth. This moment can be a new birth for you. The person who understands this truth takes a new birth. He is called *dvijā*. A person who is initiated is called *dvijā* in Saṃskrit, which means twice-born or reborn. All *Sannyāsis* are twice-born or *dvijā.* 'Reborn' does not refer to being reborn physically, but at the being level. They give birth to themselves. So understand that in this moment, a new birth can happen to you.
### He Is Very Dear To Me
Kṛṣṇa says: *ahaṁ sa ca mama priyaḥ*—He is dear to Me, and I am dear to him. He is in Me and I am in him. Kṛṣṇa says beautifully that He is in you and you are in Him. The moment you understand this ultimate Truth, the moment you approach the Divine with the right attitude, you become the Divine. All you need to do is change your attitude. Over! Change your inner space and the whole thing is done.
Please listen, one important thing. The Master or the Divine is in you only when you engage yourself in enriching service to Him. Sitting in front of the Master or the Divine, just enjoying the form, is not the enriching service Kṛṣṇa talks about. Then you are only chasing Him from a purely selfish motive.
When you devote yourself to the divine mission, you become a devotee. That is when you become dear to Him. Your worship is no longer selfish. It is towards the mission of the Divine, in whatever form. I tell my followers: Stop sitting in front of me, gazing and waiting for words to drop. Work for my mission. Enrich yourself and others by helping me to transform people. As long as you sit and gaze, you chase me. When you work for my mission, I chase you. I shall always be with you.
Here Kṛṣṇa says clearly, 'one who knows Me, dwells in Me. Being engaged in My mission, he attains Me, *āsthitaḥ sa hi yuktātmā mām evānuttamāṁ gatim* (7.18).'
When the scriptures say, 'Follow the Master,' they do not mean to follow the form. They advise you to follow the teachings of the Master, so that you can be the master too. They tell you to follow the institution of the Master, his community, his *sanga*. When we follow these three, the Master, his teachings and his mission, we are on the path to liberation. Only after many births and deaths can we relate to an enlightened person. We will not be able to relate to an Enlightened Master unless we undergo many births and deaths.
I told you about the seven steps in spiritual progress—1) go around many temples, perform many rituals, pilgrimages, etc. 2) do rituals by yourself 3) concentrate and pray to one God 4) instead of rituals, chant verses in praise of God 5) instead of chanting, visualize His form and meditate upon it 6) instead of meditating on any form, fall into that same consciousness, realize that the form and your soul are one and the same, that God and the soul are one and the same 7) experience reality! Don't think these seven steps will be done in one lifetime. People take hundreds of lives to achieve this maturity. It is rare to achieve this maturity. |
Kṛṣṇa says: *sa mahātmā sūdurlabhaḥ* (7.19)—indeed, very rare is it to see such great souls who have achieved that maturity. It is easy to relate with gods in the temple because they don't demand discipline or purity from us. We can pray to Him, do whatever we want, and think He has blessed us and go away. However, relating with a living enlightened Master is difficult. People ask me, 'Why do Masters become popular after their death?' This is because it is easy to cheat ourselves with a photograph. We can do whatever we want and project everything as His blessings. And most importantly, we don't have to give up our ego with dead Masters. Connecting with dead Masters is easy because they don't demand our ego. We don't need to surrender. That is why there will be large crowds with dead Masters and temples. Sometimes we sit beneath that photograph and represent the Master. But this whole game is nothing but an ego fulfilling game.
But with a living enlightened Master, we need to transform our life. We need to experience the truth. He will not let us sleep or rest. He will haunt us until we realize the truth. He will not let us do what we want. He will not fulfill our ego.
I always tell people, 'Dead masters are dead. The living Master is death!' The living Master will be death for us, death for our ego. We cannot play our games with him. We must grow and become mature beings. We cannot play the same old game and put his name in front. He shakes us. He awakens us.
### **Living Master Is A Nightmare, Siṃha Svapna**!
Living Masters are nightmares. That is why people are afraid to come near a living Master. We can't play the same game with him. The game will be his! He is the director. Only a person who has understood, after many, many births and deaths, who has matured, who has enough knowledge, surrenders to Me, surrenders to the living Master, says Kṛṣṇa.
In Bharat, especially in Tamil Nadu, kids play with wooden dolls. For one doll, they will drape a *sāri* and say, 'This is mother.' They will dress another in a *dhoti* and call it father, then brother, and so on. They say, 'Mother is cooking. Father is going to office,' and place the father doll in a small car. And then, they will say, 'Sister is going to school.' They will make cry sounds as though the sister cries not wanting to go to school.
This seems like a game for kids. But please understand, you play the same game too in your life. You catch somebody and say, 'You are my mother, you are my father, you are my wife, you are my husband, you are my son, and you are my brother.' And if that doll doesn't behave according to your frame or your image, you say, 'It's not a good doll,' and you throw it away and cry. In the same way, when somebody doesn't behave according to your frame, you feel they hurt you. You want all the people in your life to play their role the way *you* want them to play. When that doesn't happen, you feel hurt. Then, suddenly, you die. You leave the body.
When you go to another place, in your next birth, you again catch one more set of dolls and start the same game. Sometimes you bring dolls into the game, sometimes you throw dolls out of the game, sometimes you fire and sometimes you pamper them. If you don't have enough dolls, you get some cats or dogs to play with. Again and again, you play the same game. Only a person who is a little mature thinks, 'What am I doing? How many times will I do this same psychodrama?'
Please listen! The whole thing is a psychodrama! Whether it is a relationship, or whether it is life itself, it is nothing but a psychodrama. You have an agenda. Society has taught you that, as a father, as a husband, or as a son, you should behave in a certain pre-defined manner. The person who understands that he is playing the same drama again and again, has achieved knowledge, the real intelligence about what is happening. Then naturally you surrender. You surrender unto Me, asserts Kṛṣṇa.
Kṛṣṇa says, 'One who understands that the cause of all causes is Me, realizes the ultimate divine. He realizes thus, 'How many times will I play the same drama? How many times will I make the same mistakes?' Until this realization, the whole thing is repeated again and again without end, without the experience.'
'The person who has understood, who has knowledge of this truth, surrenders unto Me, surrenders to the Master, an enlightened being *jñānavān māṁ prapadyate*, knowing Me to be the cause of all causes and all there is. Such a great soul is rare—*vāsudevaḥ sarvam iti sa mahātmā sūdurlabhaḥ* (7.19).'
Only a person who has achieved this knowledge sees and relates with the Master in the real sense. There's a beautiful verse that says, 'Even if you have seen an enlightened Master *once*, you will become enlightened.' Some people ask me, 'Why haven't I become enlightened yet, *Swamiji?*' Be very clear, 'Never think that you are seeing *me*; never think that by seeing through your eyes, you can see the Divine. You can see *my form*, but not *me*. Even if you have seen many Enlightened Masters, never think that you have seen them.' The attitude or the space from which you have seen them plays a major role. If you went to them with fear or greed, you went to a demigod and not to an enlightened Master.
Only if you go with an attitude of love and gratitude, with maturity, only then do you *see* a living enlightened Master. The moment you see an enlightened being *as He is*, you *will* become enlightened. There's no doubt about it.
## I Am In Your Heart
*7.20 Those whose discrimination has been distorted by various desires, surrender unto deities.They follow specific rules and regulations of worship according to their own nature.*
*7.21 I am in everyone's heart as the Super Soul. As soon as one desires to worship some deity, I make his faith steady so that he can devote himself to that particular deity.*
*7.22 Endowed with such a faith, he endeavors to worship a particular demigod and obtains his desires; In reality, these benefits are granted by Me alone.*
*7.23 Men of limited intelligence worship the demigods and their fruits are limited and temporary. Those who worship the demigods go only to the planets of the demigods, but My devotees reach My supreme planet.*
He says: I am in everyone's heart as the *Paramātman* (super soul). As soon as one desires to worship a particular deity, I make his faith steady so that he can devote himself to that particular deity.
Please understand that when He says 'deity' or 'demigod', He doesn't mean the Supreme. Even if you approach Kṛṣṇa out of fear or greed, you approach only a demigod. When He says the word demigod, He means the attitude with which we approach the Divine; how we approach the Divine. With the right approach, even if you approach a demigod, he will be supreme! He will give you enlightenment. With the wrong approach, even if you approach Kṛṣṇa, you will have only material benefits.
There is a beautiful *Līlā*, happening of a divine play from Bhagavān Kṛṣṇa's life.
## Bhagavad Gita Decoded
A rich man prayed to Kṛṣṇa to become a king. Twice a day, morning and evening he repeated, 'Kṛṣṇa, Kṛṣṇa.' He always asked Kṛṣṇa thus, 'Kṛṣṇa, please give me a kingdom. Kṛṣṇa, I want to become a king.'
There was another poor lady, who had only one cow. With that milk she made a little butter and some sweets and offered it to Kṛṣṇa. The whole day she sat and chanted Kṛṣṇa's name.
Suddenly one day Kṛṣṇa appeared and responded to both of them. This man, who had asked for a kingdom, became a king. And in the case of this lady who prayed everyday toKṛṣṇa, her cow died.
Nārada asked Kṛṣṇa, 'What is this, Kṛṣṇa? That man who repeats your name only twice a day has been made a king by you. This lady who remembers you 24 hours a day, got deprived of her only cow. What is this? Is it fair?'
Kṛṣṇa says, 'That man only wants the kingdom. He came to Me only for that. I am a utility to him. So I blessed him with what he wants. But for her, I was her whole life. There was only one small hindrance, only one thing that stood between her and Me, and that was the cow! I took that away. I removed that hindrance also. Now she has come to Me and completely become Me!'
Whatever our approach to the Divine is, it plays an important role in our spiritual progress. If we approach Kṛṣṇa out of fear or greed, we worship a demigod. But Kṛṣṇa says we are not wrong, but just that it is not enough. Kṛṣṇa is not here to discourage us. Understand, nothing is wrong, but it is not enough, it is not complete. That is not the place to stop. It is a good place to have a visa, but not to have a green card or citizenship. Here, the planets or palaces of demigods are good places to visit, but not the right place to stay.
Kṛṣṇa says, 'Because I am in everyone's heart as the super soul, the
moment you desire to worship some demigod, I shall make your faith steady, so you can devote yourself to that particular deity.'
# **Stages of Seeking**
Let me describe how a seeker usually travels through all these paths and eventually reaches. When you start as a normal seeker, you hear about all kinds of rituals. You hear that a particular *pūjā* (worship), a particular *homa* (fire ritual) will give some specific benefit, and you starts doing these things. On Friday, you fast for Devi (the divine mother), on Saturday, you fast for Bālāji (another name for Lord Viṣṇu), on Sunday you fast for some other god, on Monday you fast for Śiva, on Tuesday for Skanda (Lord Subrahmanya), on Thursday for the Guru (the master), and so on.
This is the way it starts. Then slowly, you not only go to all these *pūjās* and *homas*, you also go to many different temples. After some time, you understand that these rituals and trips to the temples are too much. Then you think, 'Why let somebody else do these things for me? Let me directly do it and relate with the Divine.' You start your own temple in your own home. You engage in worship. This happens when you become a little mature. You think that you should feel directly connected to the Divine. 'Let me do it by myself,' you think.
The first level in spirituality is going around visiting all the temples, watching all the types of offerings. The second level is doing it yourself. The third level is realizing, 'The Divine is there in all the gods, in all the forms. But I think I feel more attracted towards this one god, this particular god. So let me concentrate on worshipping the Divine in this form.' Having one form and offering only to that form is *iśṭa niṣṭa*. This is the third level. The fourth level happens when you think, 'More than these types of offerings, sounds imbued with energy is more powerful. Let me chant the sacred verses.'
**Understand: surrendering through the body is** *pūjā***; surrendering through words is** *japa***, chanting verses in praise of the Lord; surrendering through the mind is** *jñāna***, wisdom or knowledge of** **the Self.** So here you think, 'Why not chant the name of God?' You start repeating the name of your favorite deity.
At every level of completion, different gods appeal to you; at every level, different Gurus or masters appeal to you, and you grow in your feeling connection or devotion with them. When you are at the level of going to pilgrimage places, people who guide you to these pilgrimage centers appeal to you. When you come to the level of *pūjā* and *homā*, other people who also do these rituals appeal to you! The person who teaches you *pūjā* appeals and connects to you. Even the people who teach you any skills like dancing, acting, martial arts, or even those who educate you in your studies and profession, they connect to you. The *pūjā ācarya* or anyone who teaches and inspires you becomes your guru.
Next, when you come to the level of completion where you begin focusing and offering to only one deity, the deity becomes your guru. This is *iśṭa niṣṭa*. *Iśṭa niṣṭa* **means bowing down, revering only your** *iśṭa,* **your chosen deity.** Wherever you bow down, even if you bow down to your father or mother, you should know that I bow down to my *iśṭa* who is in your heart—your *ānanda gandha*.
Next, after some time you think, 'Why only repeat this verse? Why not do some meditation?' Now the person who teaches you meditation appeals to you. Meditation is again *saguṇa brahman*, which means meditating on a form. This is *Līlā dhyāna*, the next level of completion or next space of *iśṭa niṣṭa*.
*Līlā dhyāna* **means strongly feeling connected to your own version of your chosen ideal.** You are free to choose your ideal in Hindu tradition. You can choose your own Guru. You need to understand, living with your chosen ideal is called *iśṭa niṣṭa*. *Līlā dhyāna* means constantly remembering the actions and the life of your chosen ideal and being immersed in the qualities, words, actions, body language and life of the Master; whatever you may be doing, being totally immersed in Him.
Understand, you may accept all divine beings. It is not that you will not go to Viṣṇu temple or Devi temple, but if you are connected to Śiva, if you have chosen Śiva as your ideal, you will know only He is your ideal.
Śrī Rāmakṛṣṇa Paramahamsa gives a very beautiful example of *iśṭa niṣṭa*. A woman in the house will serve everybody. She will serve the brother-in-law, sister-in-law, father-in-law, mother-in-law, husband's elder brother, younger brother, sister's husband; she will serve everyone, give them food and take care of them. But she knows her personal space is only for her husband! Same way, you may bow down in front of any god, any deity, any guru, but you know you are bowing down only to your Guru in these forms.
# **Living with God—Levels of Completion**
Listen, I am defining *Līlā Dhyāna.*
*Līlā dhyāna* **means being lost in the pastimes of the guru or god.** With god, one thing is that you may not be directly involved in the whole līlā. So you have to remember, remember and try to practice. With a living Guru, you are directly part of the divine play. So, you don't need to try to remember, remember; He will be remembering you! He will be remembering you! This is called *līlā dhyāna*. Even if you are afraid that he is going to shout at you, it is *līlā dhyāna*.
Listen! Practicing the presence of God is constantly feeling you are with Him, He is with you. Practicing the presence of God is the greatest, most powerful technique to put you in *bhāva samādhi* immediately. Bhagavān Śrī Rāmakṛṣṇa did it; Bhagavān Ramaṇa Mahaṛṣi also practiced it. |
# Understanding Completion
You know you are bowing down only to your chosen ideal, *Iṣṭa niṣṭa*. Same way, if your chosen ideal is Śiva, or Devi, or Kṛṣṇa, even if you bow down to me, you should bow down to me as an embodiment of your chosen ideal. And, if your chosen ideal is me, then even if you bow down to anybody else, you should bow down to them only as an embodiment of me. That is *iṣṭa niṣṭa*. Practicing the presence of God, *Līlā dhyāna*, and *Iṣṭa niṣṭa*, all the three boil down to the same space, space of *bhāva samādhi.*
I tell my disciples to practice *Iṣṭa niṣṭa*, with the whole Existence cognizing—'I bow down to THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM who is in your *ānanda gandha*; whether he is awakened or not, whether you experience or not, He is there in your *ānanda gandha*. If you are initiated into *ānanda gandha*, you will also experience him. If not, you may not experience, but I can experience. I bow down to THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM who is in your *ānanda gandha.*'
Understand, *ānanda gandha* is a nādi, a subtle cosmic energy center just below *anāhata cakra* (heart center) and above *maṇipūraka cakra* (stomach center), which is awakened only by an Incarnation. The Inner Awakening program participants are initiated into *ānanda gandha* and they become Nithya Spiritual healers as the channels of Cosmic energy transmitting healing to the world. Listen! What you are carrying in the *ānanda gandha* will become reality. Please understand, your *ānanda gandha* is the source of your life. Just like any slide kept in front of projector light becomes reality, any truth kept in front of your inner space, your *ānanda gandha* becomes a reality.
I have seen so many people, ordinary village men and women in Bharat, living with their chosen ideal and living the highest enlightened life without even knowing the words integrity, authenticity, and all that! Without knowing any of these words, they are radiating Enlightenment! I tell you, just this one truth of *Iṣṭa niṣṭa* and *Līlā dhyāna* has made millions of village Hindus, Hindu villagers enlightened! Millions of Hindu villagers practice the presence of God.
Practicing the presence of God makes you more and more authentic. That is the beauty of the Hindu tradition! Beauty of the *Vedic* spiritual tradition! *Iṣṭa niṣṭa* makes you do lot of self-completion with you.
So, the *first level of completion* is attending rituals and visiting temples, *pūjā* and *yātrā*. The second level is doing the rituals yourself, *pūjā.* The third level is having the feeling connection and concentrating on one deity, and offering only to that deity, *iṣṭa niṣṭa*. The fourth level of completion is realizing that the verses are more powerful than rituals, and you start chanting the name of your *iṣṭa*. The fifth level is visualizing a form and meditating on His pastimes and being immersed in His qualities, words, actions, body language and life; instead of chanting, you enter the space of feeling and living with His presence. Then, when you sincerely meditate, He Himself appears. He gives you His *darśan* (vision) and guides you to the higher level of practice. He guides you to the right living Master. Sometimes He gives you *darśan* and guides you; sometimes He automatically makes you feel connected to your Master.
Only a person who has come to this level of completion can feel directly connected to a living Enlightened Master. Till you reach this level of completion, till this maturity happens, you cannot straightaway feel completely connected to an enlightened person.
**You need to go through all five levels of completion, only then will you feel completely connected to a living Master.** When you come to the stage where you meditate on a single form, the Master happens in your life and guides you to the highest level of completion, enriching you with Enlightenment.
The form upon which you meditate and your own form are expressions of the same divine energy. So the Master puts you into real meditation. This means turning towards yourself, turning towards your own consciousness, turning towards your own being or soul. He gives you the technique to realize your being. This is the *sixth level of completion.*
The *seventh level of completion*, the ultimate completion, the complete completion is when you experience that *you are That.* You achieve Enlightenment!
This is the usual route of completion that seekers travel on, starting from the first level of completion, moving to the second level, and ending with the ultimate and complete completion of experiencing the Self. Completion is Self! Now find out in which level of completion you are in and try to go to the next level. That's all. That is all you need to do. Just go on completing, completing, completing with everything, with Guru, with God, with Sadguru, with life!
Here Kṛṣṇa says, 'Because I reside in everyone's heart as the super soul, when somebody desires to worship a demigod, I make his faith steady, so that he can devote himself to that particular deity.' When you approach the Divine even from the first level of completion, He helps you. He enriches you without doubt. He never gives up on you. You may give up on yourself, but He never gives up on you. One of the biggest qualities of an Incarnation is that He never gives up on you!
When you start, you are like 18 carat gold. There's nothing wrong with 18 carat gold, but you need to be put into the fire a little bit, and slowly, you become 22 carat gold. Then you reach the Master, a living enlightened Master. Then slowly you become 24 carat gold, and you become enlightened. If you throw away the first step, giving up on the 18 carat gold, you never reach the second step. Unless you have gone through the earlier steps of completion, it will be difficult to relate and have feeling connection to a living Master.
One morning, a man came to visit me and started speaking to me. He expressed his confusion. This happened after he had read many books. He said, 'I am now more confused than before.' In the *Gītā,* Arjuna says the same thing. After a few chapters, he says, 'Oh Kṛṣṇa, I am now more confused than before hearing the *Gītā*!'
Understand, this clearly means that you have done your spiritual practice well! You really did your practice. Understanding that a particular practice is not helping you is the right enriching derived from the practice!
Buddha teaches meditation to one of his disciples. The disciple tries his best to meditate and comes back and says, 'Buddha, I am unable to meditate!' Then Buddha says, 'Don't worry. You have understood properly. That is the purpose of this meditation. Understanding that you are not able to meditate is the purpose of this meditation. You have done it. Now forget about it and come to the next step.'
Sometimes these techniques make us mature by giving us the understanding that we are unable to do the technique. That understanding is a big maturity. There's nothing wrong in it.
Approaching the Divine in some form is the first step, or the first level. There's nothing wrong in that, but don't stop there. Here Kṛṣṇa says, 'I make his faith steady, so that he can devote himself to that particular deity,' which means that he can grow in that particular space of completion. There is the possibility of growth. He says, 'I don't discourage him; I make his faith steady, so that he will slowly come up to higher levels of completion.'
Kṛṣṇa says, 'Even if you approach Me with an attitude of fear or greed, I fulfill your needs. It is My own energy which fulfills them, so that you grow, and you come up to the next level of completion.'
If you receive boons through demigods, do not think that those deities are responsible for it. Do not think that the idols that you pray to are the ones who granted your prayers. All these are granted by the ultimate energy, the Existential energy. But you are not expected to stop with these boons. You are expected to grow further levels of completion.
I always tell people, when you approach the Divine, first all your dreams will become reality. The divine will bless you. All your desires will be realized. Later on, the Divine will give you the understanding that the reality you perceive is itself a dream! First God gives the *śakti* (energy) to turn your dreams into reality. Then He gives the *buddhi* (intelligence) to realize that reality itself is a dream!
That is what He says here: When I bless you, according to your maturity, as per your level of completion and based on the way in which you approach the Divine, I give everything.
There are many educated individuals who question me about the wisdom of idol worship and rituals. A small happening from Swami Vivekananda's life.
> A disciple was massaging Vivekananda's feet. A follower, a young student, came to Vivekananda, prostrated at his feet and said, 'I adore you. I adore you because you despise all these superstitions about idol worship and bathing in the Ganges. You are truly educated.'
Vivekananda roared at him, 'You fool, what do you know about my beliefs. I pray everyday to Ma Kāli and bathe in the Ganges. Shed all your notions that worshipping idols is foolish and learn how to pray.'
Soon after, an elderly scholar came to Vivekananda and said, 'Master, you are the greatest. Whatever you have said about learning the scriptures and going to temples is so powerful. I wish everyone would talk like you do.'
Vivekananda said to him, 'What do you know about the scriptures? Is there any point in reading all this outdated material? It only makes your ego stronger. Stop this nonsense and meditate.'
After the scholar left, the shocked disciple asked Vivekananda, 'Master, I am confused. You have just reversed your position with these two people. What should I do?'
Vivekananda said, 'Just keep your mouth shut and massage my feet. That is good for you.'
When you go to a temple and worship an idol, when you are in the first level of completion, you might feel that you are praying to a stone or metal idol. As your completion grows, you will realize that the idol is not just stone or metal; it is living energy. Even without much effort, you will start feeling the energy inside the temple.
Why do you think millions of people, visit holy shrines in Tirupati or Varanasi or Tiruvannamalai? A few hundred people can be misled, but not millions, and that too without any enticement. They go because they feel relieved, they feel deeply enriched; not all of them go merely out of greed and fear. There are thousands who go because unknowingly they feel the hand of God, as it were. They feel the touch and they feel the 'energy connection'.
Hindus worship *through* the idols, not the idols themselves; our rituals address the energy behind these idols. Logic cannot make us understand this. Only faith can, the *śraddha* that comes from authenticity. We need to go through this stage of worshipping the form before we realize the formless. Otherwise we will all be intellectual monsters. Religions that condemn idol worship without understanding the philosophy behind worship breed confusion that leads to destruction.
In every form of learning we need to advance step-by-step. Only if we are an exception can we be promoted to university education without attending high school. Such exceptions are rare, and prove the rule. When we consider idol worship foolish and meaningless, it only means that we are foolish and ignorant. The minute science advances and when a scientist measures the energy vibration of our temples and proves that these are centers of cosmic energy, *kṣetras,* the same people will be queuing up at the temples.
When thousands and millions of people congregate to celebrate the Divine and offer gratitude, any place becomes a temple, a place of worship. Every twelve years, tens of millions of people gather by the sacred river Gaṅgā in Bharat to celebrate Kumbh Melā. In certain years 100 million people have gathered on this occasion, in what is certainly the largest gathering in the world. No invitations or promotions are done, just the dates of Kumbh Melā mark the vedic calendar or Pañcānga on a Hindu's home wall, that's all! Simply millions and millions gather.
As these people bathe in the sacred river with deep *śraddha* (authenticity), gratitude and prayers, the river gets purified and in turn purifies them. It is a deep bio-spiritual interaction that raises the energy of the planet and the Universe.
When Kṛṣṇa says, 'He goes to the planets of the demigods,' don't think there is some planet out there! He talks about inner space and experience. If we worship some god out of greed, we never come out of that greed. We will be continuously caught in greed. If we worship some god out of fear, we will be always in that fear. If we worship the Divine out of love and gratitude, we experience a totally different inner space, the space of completion, the space of Enlightenment.
Hell and heaven are not geographical; they are psychological. Now all we need to know is how to create heaven, how to create the space of completion. There's nothing that needs to be learnt about the art of creating hell. Now, it is time to learn how to create heaven.
Kṛṣṇa says: Men of small intelligence—people caught in greed or fear, attention-need or worry—worship the demigods. Of course, sometimes we worship the demigods; sometimes we approach Bhagāvan Kṛṣṇa or the ultimate God with the same incomplete attitude—the attitude of asking and begging.
If we carry the incomplete cognition of greed, whether we worship Kubera, the god who gives money, or Kṛṣṇa, in effect we worship only a *devata* (demigod). Even if we worship Kṛṣṇa with that same incomplete cognition out of our space of incompletion, we worship only a demigod. It is the cognition of completion or incompletion that makes Kṛṣṇa either the ultimate God, *Bhagavān* or a demigod, *Deva*. It is we who create the cognition, the space. It is we who create the energy. By worshipping *Devatas*, we attain *Devatas.*
This is an important *sūtra*, a technique. It says:
*antavattu phalaṁ teṣāṁ tad bhavaty alpamedhasāṁ । devān devayajo yānti madbhaktā yānti mām api ॥ 7.23*
It says that when we get boons from demigods, they are temporary. God will bless us with wealth when we ask Him. But we need intelligence to preserve and to protect wealth. So be very clear, when we receive anything out of energy, without having the maturity to receive and sustain it, it is only temporary. If we have enough intelligence and maturity to have wealth, then naturally, we would have created it. Because we don't have *buddhi,* wisdom, we ask God to give us *śakti*, energy. If we get *śakti* without *buddhi,* it will only be temporary. |
That is what Kṛṣṇa says: If we get *śakti* without *buddhi,* it is temporary. It will not remain with us. That is why He says that boons derived from demigods are temporary, not permanent. And if we continue to worship them, we are stuck with them. We create that kind of energy in our inner space. We live with that kind of energy in our being.
# **Gratitude—The Greatest Attitude**
He makes one more statement: *madbhaktā yānti mām api—*My devotees attain Me. Then He says these words: If you approach Me with the ultimate attitude, with the attitude of love and gratitude, you achieve Me. The greatest attitude is gratitude. If you approach Me with gratitude, you experience Me.
Again and again people ask me, '*Swamiji*, when I have so many problems, how can I be grateful?' Listen, we continuously pray, 'Oh God, please give me a diamond ring.' Do we feel grateful that He gave us the finger to wear the ring? We don't feel grateful that He gave us the finger. Be very clear, the finger is not our birthright. There are thousands of people who don't have hands. There are thousands who don't have a finger. It's not our birthright.
We continuously pray intensely, in all possible ways, 'Oh God, give me this. Oh God, give me that.' But we never feel grateful for the things that are showered on us.
This very life is a blessing! Can we say that our life has been given to us as payment for some job that we did in Vaikuṇṭha (abode of Lord Viṣṇu) or Kailāśa (abode of Lord Śiva)? No! It's not as if we worked for 100 years in Kailāśa, and earned a check that says, 'Alright, have 70 years of life.' If we work in the army, they give us money to study. It's not like that; we did not get life as a salary. It's a pure blessing showered on us.
Every breath is a blessing! The breath that we inhale and exhale is a boon given to us. This very life is a blessing. Continuously we miss things that are not part of our possession. But we never experience the things that are showered on us by the Divine. Each of us has a big list of things that God has not given us and we also have a big list of things that God has given us. If you take a paper and pen and start writing these lists, both lists will be endless. Every moment of our life is a gift from the Divine. We are alive, we are still conscious; that by itself is a gift from the Divine.
Now it's up to us whether to look at the list of things not given to us and constantly feel miserable and live in hell, or look at the list of things showered on us and be in heaven. The second way makes us feel deeply grateful. It makes us say, 'Oh God! You have showered so much on me, and given me the blessing of life.' We feel grateful and create our abode, Vaikuṇṭa or Kailāśa. It's purely our choice.
Kṛṣṇa says, 'These men of small intelligence worship demigods. Their results are temporary.' We continue to live that way. When we feel life is a blessing and we approach the Divine with deep love and gratitude, not only do we experience divine consciousness, Kṛṣṇa says: They achieve ME. They attain ME—*madbhaktā yānti mām api.*
There's another verse where Kṛṣṇa beautifully says: 'If you ask for something, I will give you that. If you don't ask for anything, I will give you Me.' People say, 'Who wants Him? We want Him only as a utility, not Him. As long as He serves our purpose, things are ok. So we don't want Him.' People want only solutions. They don't want the Divine.
# No One Knows Me
*7.24 Unintelligent men, who do not know My Supreme Nature, think that I, the Supreme Divinity, the Bhagavān, who was unmanifest before, and have assumed an embodied form now. They do not know that I am imperishable and Ultimate, even when I assume the body.*
*7.25 I am never revealed to the foolish and unintelligent, covered as I am by My divine power [yogamāyā]. The ignorant do not know Me, the unborn and eternal.*
*7.26 O Arjuna, as the Supreme Divinity, I know all that has happened in the past, all that is happening in the present, and all that is to happen in the future. I also know all living entities; but no one knows Me.*
*7.27 O scion of Bhārata [Arjuna], all living entities are born into delusion, overcome by the dualities of attachment and aversion, Parantapa, conqueror of foes.*
Unintelligent men, who do not know my supreme, illimitable and immortal form, assume my illimitable form as manifested. Here is another important verse. When He says earlier—My devotees achieve Me, attain Me—naturally Arjuna would have had the doubt: are you one more *devata* (demigod)?
So Kṛṣṇa gives the explanation: 'Unintelligent men, who are not mature, think I am just this form. Only an intelligent man understands that I am immortal. Even when I assume this form, I am that same consciousness. I have not become an ordinary human being by assuming a human form.' He declares His divinity openly. He declares, 'I am the same even when I assume a human form. Don't think I am one more demigod.'
He says, 'I am unborn, immortal, illimitable, even when I assume this form. Even when I assume this form, I am that same ultimate divine. I am not an ordinary man.' This is an important statement. This statement is made to declare His enlightenment and to express clearly and explicitly, 'I am enlightened. I am the embodiment of the ultimate consciousness.' The problem is that the person who is receiving this is not mature enough to recognize it as such.
People ask me again and again, 'Why is Kṛṣṇa repeatedly declaring that He is enlightened?' That's a big problem. If you talk about something again and again, people tend to think that something is wrong with that.
There is a proverb in Tamil: If you wear a new ring, you always gesture with that hand because you continuously show it off. If you wear a new earring, what will you do? You shake your head to show it off! If you speak about something again and again, there's something wrong with that thing. If you are clear about it, why should you speak about it again and again? This is how a spiritually immature person will misunderstand what is said.
Arjuna is approaching Kṛṣṇa out of fear and greed. When the Gītā started, Arjuna approached Kṛṣṇa out of fear and depression, and also out of greed, with the 'What is beneficial for me?' attitude. He asked Kṛṣṇa what would give maximum benefit, which is an expression of the attitude of greed.
Next he experiences fear. He is afraid of what will happen in the war. Fear and greed—that is the way he approaches Kṛṣṇa. So initially even Arjuna sees Kṛṣṇa as a demigod. At the initial level, Arjuna's approach is also as though it is towards a demigod. That is the reason why Kṛṣṇa now declares His glory, or His true form.
He says, 'All types of people come to Me. I fulfill them at different levels, to encourage their faith and to enrich them to grow. But only intelligent people understand, that even if I assume this body, I am the ultimate, I am enlightened. Unintelligent people think by seeing my body, by seeing my form, that I am not the Divine. So please be very clear: I am THAT.' He makes a clear statement again and again, so that Arjuna understands.
We need to understand two important issues here. First, the formless energy of Kṛṣṇa defines His supremacy, His divinity, His Kṛṣṇa consciousness. Second, in whatever form the formless is expressed, it is divine. It is the awareness of that divinity in Him that makes Kṛṣṇa divine, the supreme Master. If that awareness happens in you, you will be in Kṛṣṇa consciousness, immersed in Him; and you will be divine too. The intelligence Kṛṣṇa talks about is the intelligent awareness of one's own divinity, not merely that of Kṛṣṇa. They are both one and the same. It is only when we are aware of our divinity that we appreciate the Divine.
I say to my disciples, 'Till you become enlightened, you will have no clear awareness of who I am. Till then you try to reach me only out of fear or greed, however slight it may be. It is only when you are enlightened and are in the same awareness as me, only when it is no longer necessary for you to fear me or desire through me, that you open up to me in sheer gratitude.'
That is the intelligence that Kṛṣṇa speaks about. When that intelligence exhibits itself, when that awareness surfaces, then and only then true recognition of the Divine happens. That true recognition happens when you recognize the Divine within you.
## **How To Recognize Divinity?**
Kṛṣṇa asks: How can you recognize divinity when you are covered in ignorance? How can you recognize Me when you are not aware?
Out of the thousands who come to me, tens of thousands, the vast majority seeks favors of one kind or another. They come for the healing of the body and mind, or they come for repairing relationships, and for material benefits. Even those who do not look for material benefits may aspire to that intangible peace and bliss.
It is the rare person who comes without asking anything. It is not
even seeking a benefit, tangible or intangible, that leads such people. It is an awareness of what they need to be and where they need to be. They are attracted like iron filings to a magnet. It is a call from their being which leads them to me.
In Mahābhārat, the Pāṇḍava princes could recognize the reality of Kṛṣṇa. No one needed to coach them for it. On the other hand, their cousins the Kaurava for the most part denied Kṛṣṇa. They rejected and ridiculed Him. Duryodhana, who was offered the first choice by Kṛṣṇa to choose either Him unarmed or His Yadava army, chose the utilitarian army! That was all Duryodhana could see. That was his level of awareness, steeped as he was in ignorance.
Arjuna jumped at Kṛṣṇa's offer. All Arjuna wanted was Kṛṣṇa, His presence, not His army, not His divine powers, nothing else. It is a choice that all of us need to make, whether we wish to be Duryodhana or Arjuna. It is not a difficult choice, as it will be determined by our being and our awareness. It will not be a choice at all. It will be a happening.
'No one knows Me, *māṁ tu veda na kaścana* (7.26)', says the Master. How true! 'Don't take me for granted,' says Kṛṣṇa. 'Do not put me in a frame for I shall not stay there,' He says.
Can you know Nature? Can you predict Nature? Each time you think you can, Nature does things differently. Then you say Nature is cruel, and ask why Nature is so cruel. Nature is Nature, not cruel, not kind, it just is.
So is Kṛṣṇa. His compassion is not pity as we imagine. The compassion of the Master is beyond our frames of time and space. So we cannot fathom what that means. When a tsunami kills a thousand people, we weep. When we pray and then win a lottery, we make a donation to the temple, since we are very pleased. Divine compassion is not related to these. It is the truth that is beyond time and space.
Those who stay around me have experienced that whatever I say is the truth and it happens. They don't question me, not because they are afraid. What control can I have over them? They are free to leave any time they want. In fact, I tell them the only thing that causes me to pause is when a disciple leaves me, because then I have lost the chance to enrich him. They know the way enlightened beings flow. They recognize that and they simply follow. They know that when I tell them something, it is not just a fact but the truth: truth that is not constrained by time and space.
> Over two years ago when I went to the Himalayas with a group of disciples to the *cār-dhām* pilgrimage centers, I had asked them to tell the local religious authorities that I am a Mahāmanḍaleśvar. This title is given to the leader of a very large Hindu religious organization. It is more than a title; it confers spiritual leadership, like being canonized as a saint leader. Without questioning, they announced that a Mahāmanḍaleśvar had arrived. They accepted the statement and gave the due respect when I visited the temples.
> Back in 2007, I was at the Ardh Kumbh Melā at Prayāg in Northern Bharat, which normally happens every 4 years. However this time the sacred river Gangā reversed Her direction, and this happens once in every 144 years. So it was more significant and 90 million people gathered for a dip in the holy river. I went with a large group of disciples. In every Kumbh Melā, the first right to dip on the day of the royal bath is given to the *nāgā sādhus*, who are a special sect of naked monks, and among them the Mahānirvanī Akhāḍa, the oldest apex body of Hinduism.
> During part of my wandering days before my self-realization, I had been with a group of these monks and they had accepted me as their own. Now at the Kumbh Melā they conferred upon me the title of Mahāmanḍaleśvar of their akhāḍā (religious sect), just a few days prior to the day of the royal bath, and also gave the first right to enter the Gangā on that special day.
> Amongst the disciples was one who was present two years earlier during the Himalayan trip. He couldn't
believe how the words he had heard from me were manifesting themselves now! I explained to him, it had nothing to do with what I had said. It is just the way Existence wants things to happen. What is spoken through enlightened beings is what Existence directs, and there can never be a contradiction in that.
The Truth is unpredictable because it is not bound by time and space as we know it. Truth cannot be known unless we are in truth ourselves. We cannot know Kṛṣṇa unless we are in Kṛṣṇa consciousness.
Kṛṣṇa consciousness is not just about going around chanting Hare Kṛṣṇa, Hare Kṛṣṇa. Such chanting, unless done with awareness from the space of completion, is of no real consequence; True Kṛṣṇa consciousness needs no words. In fact, it has no words because the experience is beyond expression. One who experiences it does not express it.
Fear and greed are what drive us, says Kṛṣṇa. That is our delusion that leads us away from Him. Attachment and aversion, *rāga* and *dveṣa,* form the duality, the polarity of human life. Even at the fundamental cellular level, biologists have shown that this tendency is exhibited. If you place a single cell in a petridish and place a drop of nutrient, it is attracted to it and moves towards it. If you place a drop of toxin in the same dish, the cell moves away from it. If on either side, you place drops of nutrient and toxin, the cell remains immobile.
At the cellular level, attraction aids in growth and aversion in survival. A cell can either grow or protect itself. At the multi-cellular level with higher intelligence, human beings act in the same way as the primary cell. They get attached to what they think is good for them and flee from what they think is not good. |
Unfortunately, what works well at the cellular level does not work so well at the human level simply because humans have greater intelligence. Cells obey Nature and are directed by Nature to recognize instinctively what is good and what is bad. They also automatically accept the consequence.
Humans are different. They bypass signals from their body, refuse to accept what Nature tries to tell them and indulge in or avoid activities or objects based on their logic. Logic overriding Nature always leads to suffering.
Shedding attachment and aversion is the first step to awareness. Attachment and aversion are born out of our past; based on experiences and memories that form the root thought patterns, what we call *saṁskāra* in Sanskrit. Based on these *saṁskāras*, we try to define our future. The problem is that these *saṁskāras* operate at an unconscious level and drive us from unawareness to unawareness, from incompletion to incompletion. Therefore, we end up acting instinctively, but unlike our cellular brethren, without listening to Nature.
Human beings are given intelligence so that they can rise above instinct and logic and operate out of intuition. This intuition is born from awareness. It comes through meditation. With awareness, we understand that there is truly nothing that we can be attached to, since everything is impermanent. As I said earlier, every moment of our life is a psychodrama.
The same is true of aversion. It arises from insecurity and fears. What is there to be afraid of in life? Every occasion that we are afraid, we actually die inside us. If we shed our fear of death, we lose all our fears.
When we move into awareness, through meditation, we settle within the boundary of our body-mind and we enter the present moment. When we are in the present moment there is no duality of like and dislike, attachment and aversion. We respond to each event as it unfolds with clarity, with intuitive intelligence, with completion and we are always right.
# No Sin, No Virtue
7.28 Persons who have acted virtuously, whose sinful actions are completely eradicated and who are freed from the duality of reality and unreality, engage themselves in My worship with firm resolve.
7.29 Persons, who are striving for liberation from the cycle of birth, old age and death, take refuge in Me. They are actually Brahman, Consciousness, because they entirely know everything about conscious activities that transcend these.
7.30 Those who know Me as the Supreme Lord, as the governing principle of the material manifestation [adhibhūtam], who know Me as the one essence of all the gods [adhidaivam], and as the one sustaining all enriching sacrifices [adhiyajñam], can, with mind engaged in Me, understand and know Me, even at the time of death.
Kṛṣṇa talks here about *pāpa* and *puṇya*, sinful and meritorious acts. The concept of sin and merit itself is a delusion, one of duality. At the level of Kṛṣṇa consciousness there is no *pāpa* or *puṇya*, no sin and no act of merit. All are the same.
Your immediate question will be, 'Can I do anything I want? Can I kill, maim, annihilate, and be a Hitler?' When you reach *Kṛṣṇa* consciousness you will not be a Hitler. It is impossible. At the level where you are now, it is necessary to follow some regulations because you still operate in duality. You operate from attachment and aversion. You act out of fear and greed.
Unfortunately, instead of these statements being guidelines for self-awareness as they were intended to be, they have become tools in the hands of institutions, whether religious, political or societal, to control us.
Thousands of years ago, great masters like Patañjali outlined prescriptions for Self-realization. In his *Aṣtāṅga yoga*, Patañjali established practices of *yama* and *niyama.* These are internal and external regulations for your guidance, not for others to manipulate you with. These are milestones to guide your way. Once you reach the destination, you don't need the milestones; you don't need any regulations.
Every year, I take a group of disciples to the Himalayan mountains on a pilgrimage, and the first stop is Rishikesha, where the river Gangā is about to enter the plains. Here I make them take the sannyās vows prescribed in *yama*. It is for their protection and guidance. It is not to instill notions of sin and virtue.
These five vows are *satya, ahiṁsā, asteya, aparigṛha* and *brahmacarya*. *Satya* is truth in thoughts, word and action; *ahiṁsā* is not harming anyone in thought, word and action; *asteya* is not coveting, not stealing what belongs to another; *aparigṛha* is living with minimal needs; *brahmacarya* is living without fantasies. They take these vows after a dip in the sacred river Ganga and participate in a *vṛaja homa*, a fire ritual of purification. For the next two weeks they wear the saffron cloth that I give them.
These vows are for self-discipline and they lead one to awareness and completion. No one needs to control us. Understand, as long as we need to look over our shoulder to see if someone is watching us, we are still living in hypocrisy.
Kṛṣṇa addresses mortal beings here, in the form of Arjuna. So He talks about doing virtuous acts and avoiding sinful acts. What follows is more important. He says to go beyond duality, the duality of sin and virtue. This is only possible when we become aware. It is only when we become aware that we can reach Him.
In the verses of the famous Bhaja Govindaṁ, Ādī Śankarācārya says hauntingly, *punarapi jananaṁ punarapi maraṇaṁ ..*. Birth and death again and again; lying in a mother's womb again and again. This [ocean of] repeated birth and death is so difficult to cross. Please save me, O
#### Murāre Kṛṣṇa!'
The greatest philosopher that Hinduism has known, prays to the greatest Master that the Universe has known, 'Save me from this endless cycle of *saṁsāra*, the cycle of birth and death.' To know that one needs to be saved from this cycle needs great wisdom. To seek the feet of the Master who can lead you to that liberation needs great wisdom and awareness.
You can be born again and again and still think that you are being born for the first time, and that this is the only life that you have. This knowledge requires no wisdom. With this knowledge, you focus on this life and want to extract the maximum juice out of it. You run after everything possible, as if there is no tomorrow. You live in a fantasy world. You enact a psychodrama.
Please understand, this is not your only life. This body is not who you are. All this is temporary. What you chase is a dream. One day you will wake up and discover that this life is nothing but a dream. You are more than this body and mind; you are above this body-mind. What you are endures after death. When you understand this Cosmic Truth, you are liberated. At some time, you do not wish to be part of this psychodrama anymore. You are bored. You ask, 'What for?' just as Śankara plaintively asks Kṛṣṇa, 'Again and again, without end, I come and I go. Please save me from this useless journey; let me be with You.'
Buddha calls this cycle of birth and death a bondage. It is sorrow because it is not real. It is not the real *you* that dies and is reborn. The real *you* changes bodies as you change clothes.
### **It Is Never Too Late To Reach Me**
Kṛṣṇa ends this chapter with the prescription for how to know and understand Him and reach Him.
Even at the time of death, He says, even if all your life you lived a dissolute life, if at the point of departure you realize your folly, the futility of the psychodrama that you have enacted, that is enough to redeem you. The mere recognition of that can save you. His compassion is unlimited. He promises: Knowing me at the time of death, even at the time of death, will lead you to Me.
Please understand, this is not easy, not so easy as it seems. If you have been ruled by greed, greed for power, wealth, possessions and all such material objects throughout your life, nothing can change suddenly at the time of death. You will be full of the same fantasies that you were obsessed with throughout your life. Your last thoughts will be on those very same things.
We cannot change our nature at the last minute. If we want to die with the thought of the Divine uppermost in our mind, we must cultivate the habit of remembering Him now. We should start knowing and understanding Him today. Then and only then will we know and understand Him at the time of death.
Some may ask, 'What is the need to understand and know Kṛṣṇa, whether at the point of death or before? If I do the right things in the right manner, why should it make any difference whether or not I understand and know Kṛṣṇa?'
Please understand that Kṛṣṇa is not talking about the physical Kṛṣṇa, or even about the Cosmic Consciousness that He is. He speaks about our understanding, about knowing ourselves, *who we are.*
The ultimate Master resides within us, not anywhere else. The external Master, be He Kṛṣṇa or THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, is a guide to make us understand, know and accept the Master within us. Yes, it may be possible in rare cases for that wisdom to dawn on us at the point of death, but it is not common. Someone who constantly seeks that truth will continuously search for that Master within, and has a better chance of making that connection earlier rather than later in life.
Kṛṣṇa in His deep compassion says, 'Even if that happens at the point of death, I shall redeem you.' He does not want us to miss that chance, even if we have not thought about Him all our lives. He does not rule out the possibility, even if we have not been seeking all our lives. He wants us to discover the master within. Even if we do that at the point of our last breath, it is okay with Him.
Many read *Gītā* and claim that they understand what Kṛṣṇa says. What they mean is that they understand that language into which the *Gītā* they are reading has been translated, that's all.
How can we even intellectually understand that Kṛṣṇa is supreme? Forget the demigods, how can we even accept that He is greater than us? We are so full of our identity and root patterns, that even if a thousand Kṛṣṇas were to descend in front of us, we would ask them for their identification cards! We will recognize Kṛṣṇa only if He comes in front of us in the mold and image of Him that we have stored in our minds!
Kṛṣṇa must come to us in our image of Him. Then we will accept Him as the Supreme and hang His picture on the wall. Everyday, Kṛṣṇa comes to us in many forms. He comes to us in the form of every person we meet. We decide whom we will accept and whom we will reject. We cannot accept Kṛṣṇa in parts and reject Him in parts. Either we accept Him totally or reject Him. We have to surrender to Him. We have to surrender our identity, our root patterns to Him. We have to surrender to Him that foolish image that we have in our minds of Him.
Meditation is a technique for surrendering one's identity. Completion is the process of surrendering one's root patterns. Throughout the *Gītā*, Kṛṣṇa suggests to Arjuna techniques, *sūtras* that leads to liberation. Combined with the cognition at the intellectual level, *śāstra*, with the higher devotional acceptance of His glories through verses, *stotra*, the *Gītā* leads you through the path of surrender into liberation.
Dropping one's identity requires a deep cognition, acceptance, intranalization, and completion which brings the merger of the Self, World and God. Simply put, we accept our Divinity and become one with the Divine. We become complete, whole! This is what Enlightenment is about.
At the Inner Awakening program, you are initiated into the science of completion with everything—with yourself, others and life and into the creation of the space to cause the reality for yourself and others. You are empowered with the four great powers of words, thinking, feeling and living to rewrite your future as you want.
You can choose to be initiated into a meditation process that enriches you to reach your innermost core. This meditation process, called the *ānanda gandha* meditation or 'fragrance of bliss' meditation, enriches you to constantly be in the space of completion and complete with any patterns as they surface. It anchors you to the present moment of completion where no root patterns or the branches of parasite patterns can form in you. In this state, you don't create further *karma* (unfulfilled actions) and your mindset of unfulfilled desires is extinguished. You are liberated. You are in the space of perpetual completion!
The simple truth is that the present moment of completion is Kṛṣṇa consciousness. When we reach this state of being in the present moment, we reach Him and we are complete. So it is not the mere intellectual understanding of what we read in the verses, but the authentic listening, *śravana*, authentic intranalying, *manana* and powerfully living and radiating, *nididhyāsana* of what Kṛṣṇa speaks into our listening, that can complete us.
So, let us pray to the Ultimate Kṛṣṇa to give us the intelligence and awareness to realize the truth about ourselves, to give us this experience of eternal bliss, *Nityānanda*
May you reach Kṛṣṇa consciousness and realize eternal bliss, *Nityānanda*!
> *Thus ends the seventh chapter named Jñānavijñāna Yogaḥ, 'The Yoga Of Knowledge and Conscious Realization of Absolute', of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra, the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād, dialogue between Śrī Kṛṣṇa and Arjuna.*
# The Art Of Leaving
Death is our ultimate fear. Anyone who claims not to be disturbed by the thought of death is only lying. The moment we understand death, our life becomes a celebration. Krsna reveals the secret of death, understanding which, we can live even our death. ...
# The Art Of Leaving
I n this chapter, Kṛṣṇa speaks about death. He gives us deep insight into how death can become liberation and celebration. Death is the end of life, as long as we don't understand it! The moment we understand it, it becomes a liberation and celebration.
## **Death Is A Celebration**
Death is not the end of life, as we think. It is the climax of life. End is different from climax. The moment we think that death is the end, we wonder about it, trying to figure out what happens next. We create more trouble for ourselves. We worry about death the moment we think it is the end. Our lives become dull because of such worries. The shadow of death happens even when we live. |
Appreciate and intranalyze the deeper meaning. Understand that whatever we see is transient. Nothing is permanent. It is like putting our hand in a river and trying to hold the water in our hand. What happens? The river flows past, and our hand is empty. Once we realize this truth, our whole idea about time and space will change. We will see everything around us in a different way and understand the futility of the rat race.
I mentioned the seven layers that the spirit travels through at the time of death. The first four layers are related to the physical body-mind system. They store emotionally laden memories: patterns related to desires, guilt and pain experienced during that lifetime. The fifth layer is experienced during deep sleep and when leaving the body. The sixth layer is associated with happy memories and the seventh layer is beyond sorrow and happiness; it is the Ultimate consciousness.
Please understand, even attachment to happy memories brings us back into the cycle of birth and death. It is not enough if we transcend pains and sufferings alone. Understand that happy incidents are also temporary and try to move beyond them.
## The Abode Of No Return
The secret to liberation is what Kṛṣṇa gives here—'One who attains My abode will never return, *yaṁ prāpya na nivartante tad dhāma paramaṁ mama* (8.21).'
The abode where one will not return to refers to the state of the *being* when it transcends joys and sorrow. Kṛṣṇa again and again talks about focusing one's thoughts on the Divine. The only way to think of the Divine at the time of our death is by thinking about Him all the time. At that time, we suddenly cannot think of God. In such pain and suffering, we suddenly can't think of God if we have always been thinking about money and food in our life. It is impossible.
That is why Kṛṣṇa insists upon continuous devotion to the Supreme *bhaktyā labhyas tv ananyayā (*8.22). When we live in a state of continuous devotion, our last thought will be of the Divine. Please be very clear: Our last thought determines our next birth. There is no doubt about it.
When we continuously think about God, we understand the truth that everything around us is Him. When we are continuously in that meditation, we see Kṛṣṇa in everything around us. You see, thousands of thoughts come to us every minute. Let as many thoughts as possible be of God. We do not need to reduce the number of thoughts. Let the thoughts be of God. Let us immerse ourselves in thinking about the supreme soul. This purifies our inner space.
Throughout the day, how many times do we think of God? Maybe before a meal, or before going to bed. Otherwise, it is only when we face some problem, that we think of God! But how many times do we think of some film actress or actor? Everything in the newspapers, on television or on the internet is about something with which we are not really connected.
Out of thousands of thoughts, less than one percent is probably related to God. Everything else is related to something external. Please listen, every thought is energy and we waste more than ninety nine percent of our energy on something that is not really needed for us. If we can channel this energy to look inward, to see the source of our existence, we explore a new dimension of our *Self.*
We are ready to do anything other than think about God or our *Self*. Why? We think it is a waste of time. We always make business plans. We do something only if we feel we will get something from it. But if we analyze our thoughts carefully, we are not thinking of anything productive. Our thoughts are simply completely illogical. Most of the time, we justify ourselves when someone asks us to think of God. We say, 'Why think of God? What will we get? I have better things to think about like work and my studies.' However these are mere justifications. If we sit and write down our thoughts, we will see that we are not thinking about work or anything productive. Our thoughts are completely illogical and random.
So why not think about God? We feel thinking about God does not give us any immediate results. But be very clear, when we are completely immersed in thoughts of God, our inner space is purified and transforms into the space of completion. Completion is God! We are preparing our *Self*. At the time of death, these thoughts will liberate us. Constantly thinking about God enriches us when our soul passes through the energy layers at the time of death.
## Passing In Light
*8.23 O best of the Bhārata, I shall now explain to you the different times When passing away from this world, one returns or does not return.*
*8.24 Those who pass away from the world during the influence of the fire god, during light, at an auspicious moment, during the fortnight of the waxing moon and the six months when the sun travels in the north, And those who have realized the supreme Brahman do not return.*
*8.25 The mystic who passes away from this world during the smoke, the night, the fortnight of the waning moon, or the six months when the sun travels in the south, Having done good deeds, goes to the cosmic layer and returns.*
8.26 *According to the Vedas, there are two ways of passing from this world—one in light and one in darkness. When one passes in light, he does not return; but when one passes in darkness, he returns.*
In these few verses, Kṛṣṇa describes at what time one can achieve Enlightenment, how one can achieve enlightenment and how to reach that state. He also talks about how people come back into this cycle of birth and death.
He says:
*agnir jyotir ahaḥ śuklaḥ ṣaṇ-māsā uttarāyaṇam I tatra prayātā gacchanti brahma brahmavido janāḥ II 8.24*
Those who know the supreme Divine attain that Supreme by passing
away from the world during the influence of *Agni,* the fire-god, during light or at an auspicious moment of the day, also during the fortnight of the waxing moon or during the six months that the sun travels in the north, referred to as *uttarāyaṇaṁ*.
Understand, these are not chronological calendars. If it were a chronological calendar, then at *uttarāyaṇaṁ* time, all of us can commit suicide and be done with it, that's all! But that is not what is meant here. All these things have metaphorical meanings. When He says *uttarāyaṇaṁ,* Kṛṣṇa means when our mind is totally balanced and when we are not agitated.
In the Mahābhārat war it is said that Bhīśma Pitāmaḥ waits for *uttarāyaṇaṁ* to leave the body. Don't think he waited for January. He waited until his mind settled down from the agitations and incompletions, and he establishes himself in the space of completion.
He had fallen in battle and was lying down on a bed made of arrows. He must have felt agitated. He must have felt, 'My grandson, whom I taught everything, for whom I did everything, did this to me.' He would have been disturbed. So he waited until the agitation settled down. That is what is meant by the words, 'he was waiting for *uttarāyaṇaṁ.*'
Don't think these are chronological concepts. They are psychological. If it were chronological, then do you think that the millions of people who die in those six months become enlightened? Enlightenment is not an accident! It is a pure conscious choice.
So be very clear, when He says *agnir jyotir ahaḥ śuklaḥ,* He means if we are conscious...*agnir jyotir..*. means when your being is conscious... when your being is fully alive, awakened, naturally you go up. (*śuklaḥ* means going above, *kṛṣṇa* means going down).
Listen. If we live throughout life centered on the eyes, our energy leaves through the eyes. At the last moment, we open the eyes and the soul leaves. If we live throughout life centered on the tongue, eating, our mouth opens and the soul leaves through it. So if we live throughout life centered on higher consciousness, our energy leaves through the *sahasrāra,* the crown cakra, the energy center on the top of our head.
Kṛṣṇa says *brahma brahmavido janāḥ*. He means that if we have always lived with our attention focused towards higher consciousness, we will travel in that path and disappear into *Brahman*. We will become enlightened.
So be very clear, these conditions are not chronological. They are psychological. Bhīśma waited until his mind settled, until he felt completely peaceful, till he was able to forgive and complete with everybody and himself, and till he was able to reach conscious awareness. Then he entered enlightenment.
Next, Kṛṣṇa says that the person who passes away from this world during smoke, the night, the fortnight of the waning moon or those six months when the Sun travels in the south, referred to as *Dakṣināyaṇaṁ*, reaches the Moon but comes back again.
Again, this is psychological. They can't say that in these six months nobody can become enlightened. They can't say, 'During the six months of *dakṣināyaṇaṁ*, the Enlightenment gates are locked, no entry. Only at *uttarāyaṇaṁ* time, the gates are open. Come at that time.' No! They can't say, '*Dakṣināyaṇaṁ* time is non-working hours and only *uttarāyaṇaṁ* time is working hours.' There are no working hours for enlightenment. It is purely because of the conscious choice of one's being.
Kṛṣṇa says that according to the *Vedas*, there are two ways to pass from this world: one in light and one in darkness—*śukla-kṛṣṇa gatī hy ete jagataḥ śāśvate mate*. When one passes in light, he does not return, but when one passes in darkness, he comes back again—*ekayā yāty anāvṛttim ananyāvartate punaḥ (*8.26).
What does Kṛṣṇa mean by light and darkness, *śukla-kṛṣṇa*? They refer to the levels of consciousness one has reached. If a person leaves the body without knowing what drove him all along—his *saṁskāras*, his desires, fears, guilt, etc., which we call root thought patterns—then this ignorance is what He refers to as darkness.
If you look inside, the reason for your low inner space, powerless inner space will be some root thought pattern. Break that! Reclaim your freedom! Declare your freedom! Raise your inner space to the peak joy, fulfillment, and excitement.
Please understand, when Śwetaketu, a young seeker mentioned in *Upaniṣads*, was initiated by his Guru, his Guru said only nine times— '*Tat Tvam Asi! Tat Tvam Asi! Tat Tvam Asi*!' (thou are that), and Śwetaketu became enlightened. Why then, even if you listen to '*Tat Tvam Asi*' nine-thousand times, you don't become enlightened?
Carry the right inner space! On the rock, seed cannot sprout as a tree. In the right fertile ground only, the seed can become tree. In the right inner space only, the teachings can become reality. Right inner space means where all the root thought patterns of suffering are destroyed. Listen! All root thought patterns are destroyed where your inner space is fertile for experiencing the higher ideals and ideas.
When we become aware of these root thought patterns and are free from them, we leave the body and become liberated. This is what He means by light. He says that when this happens, the being does not return to the body.
## Be Fixed In Devotion
*8.27 O Pārtha (son of Pritha), the devotees who know these different paths are never bewildered. O Arjuna, be always fixed in devotion.*
*8.28 A Yogī, realizing the path of devotional service, transcends the results derived from studying the Vedas, performing austerities and sacrifices, giving charity or pursuing pious and result-based activities. At the end he reaches the Supreme and Primal Abode.*
In the last few verses Kṛṣṇa summarizes the essence of the whole chapter. He says, 'O Pārtha, the devotees who know these different paths are never bewildered. Therefore O Arjuna, be always fixed in devotion.'
*naite sṛtī pārtha jānan yogi muhyati kaścana I tasmāt sarveṣu kāleṣu yoga-yukto bhavārjuna II 8.27*
He means that a person who understands the different paths that a spirit can take while leaving the body will always be prepared for death. He immerses himself in devotion throughout his life so that he becomes liberated. Kṛṣṇa first gives Arjuna an intellectual understanding of the whole death process. He clearly tells him that the last thought while leaving the body governs the path that the spirit chooses when entering the next body.
Again and again He emphasizes that this thought cannot be divine unless we spend our entire lives in devotional service. When I say devotional service, devotion is more important than service. I tell people, never give money in charity because some priest told you that it is a good thing. Never follow these rules blindly. I do not say, 'Don't do charity work.' I am only saying, 'Let it just be a natural expression of yourself, not with any expectation.'
We have a head to think with and a heart to feel with. We do not need to refer to society every time to decide what to do and what not to do. Another thing, do not work in the name of 'devotional service' to please someone else or society. If you expect something in return, then be very clear, it is not devotional service. If it springs purely out of devotion, the act itself should be the reward.
I tell people, every day for half an hour, just for half an hour, work without expecting anything in return. It could be anything. Without any calculations, immerse yourself in some work for half an hour. You will suddenly see a new space open up inside you. When you work without expecting anything in return, just for the joy of doing it, you will see how liberating it is. Gradually, when this becomes ingrained in you, you will be enriched and enjoy whatever you do much more. You will no more bother about who thinks what about you.
Kṛṣṇa says, 'Performing austerities and sacrifices, giving charity or pursuing pious result-based activities will take a person to the Supreme abode.'
While doing each of these activities, it is the attitude that matters most, not the action itself. I have seen people give money to temple priests out of fear and greed. They are told that if they don't give money, the gods will be angry. Or if they give money, their family will be protected. The attitude behind these actions is what counts. Kṛṣṇa says, if one engages in activities with devotion, then He will be there at the time of one's death.
He has given intellectual knowledge until now. In the following chapters, He gives deeper level techniques to experience this truth, to experience completion by removing root thought patterns, by removing bio-memories.
Let us pray to that Ultimate Energy, *Parabrahma* Kṛṣṇa, to give us intelligence and the experience of thoughtless awareness, witnessing consciousness, *ātma jñāna*, the eternal bliss, *Nityānanda*.
Thank you.
*Thus ends the eighth chapter named Akṣarabrahma Yogaḥ, 'The Yoga Of Imperishable Brahma' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśātra, the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād, dialogue between Śrī Kṛṣṇa and Arjuna.*
## Secret Of All Secrets |
The whole universe is intelligence. It responds to our thoughts. Kṛṣṇa transmits the king of all knowledge and all secrets, which is eternal, easy, and joyfully done. To the one who is non-envious and trusts Him, Kṛṣṇa promises yoga (success) and kṣema (protection).
### Secret Of All Secrets
We are now at the halfway mark of the Bhagavad Gītā. Arjuna started in total confusion and dilemma. His questions were varied and repetitive. It was as if he did not listen to what Kṛṣṇa told him. As I said, questions arise from inner violence. They arise from the ego to prove one's correctness.
These questions gradually transform into doubts. Doubts are essential for any seeker. Doubt and faith are two sides of the same coin. Without doubt, we cannot develop faith. Blind faith will not help the seeker. It is just based upon root thought patterns and will collapse under pressure. Real faith develops in the seeker when he sincerely questions spiritual truths. Raising sincere doubts before an Enlightened Master actually does a lot to integrate a person and strengthen his faith.
Kṛṣṇa sees the change that is happening within Arjuna. He feels Arjuna's inner violence and conflict is clearing up and that his individual consciousness is opening to the space of completion. The Master is ready to change gears now and take the dialogue to the next level that is needed to address this change in inner space.
In previous chapters Kṛṣṇa explains to Arjuna how to act without attachment by renouncing the outcome of his actions to Existence. In the last chapter He enriches Arjuna with an understanding of the process of death and liberation.
Now Kṛṣṇa reveals to Arjuna the greatest of all secrets—*Rājavidyā Rājaguhya Yogaḥ*, the secret about Himself.
# Eternal, Easy And Joyfully Done
*9.1 Bhagavān Kṛṣṇa says:*
*Dear Arjuna, because you trust Me and you are not envious of Me; I shall therefore impart to you this profound and secret wisdom and experience; This will free you of all miseries of material existence.*
*9.2 This knowledge is king of all knowledge and the greatest secret of all secrets. It is the purest knowledge, sacred, and because it gives direct perception of the Self by Self-realization, it is the perfection of religion, dharma. It is eternal, easy, and it is very joyfully performed.*
*9.3 Those who have no faith in this knowledge cannot attain Me, O Parantapa, conqueror of foes; They will return to the path of birth and death in this material world.*
Kṛṣṇa assures Arjuna with these verses. He says, 'My dear Arjuna, because you are never envious of Me, I shall impart to you this most confidential knowledge and realization, knowing which, you shall be relieved of the miseries of material existence.'
#### *śri bhagavān uvāca*
*idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave I jñanaṁ vijñāna-sahitaṁ yaj jñātvā mokṣyase 'śubhāt II 9.1*
Beautiful lines!
He says, 'Because you are never envious of Me.' Depending on the context, this verse can be taken to mean 'Because you are not envious of Me' or 'Because you have trust in Me.'
We may wonder how Arjuna could be envious of Kṛṣṇa. Please listen, you don't know the ways in which the human mind works, especially since in our generation, we always think of Arjuna as being human and Kṛṣṇa as Divine. We accept Kṛṣṇa as God. However, when Kṛṣṇa was alive, when He was in the body, people did not always accept that He is Divine. In addition, Arjuna and Kṛṣṇa were friends. They were close friends, so Arjuna treated Kṛṣṇa as a human and related to Him with human emotions.
We should first understand the atmosphere, the background. Only then will we intensely understand this whole chapter as it is expressed.
### **The Ultimate Secret**
The very idea that Arjuna might be envious of Kṛṣṇa may surprise us.
Understand, whenever the Masters were in the body, people never respected them. This problem always existed. Only after they left the body did people accept and worship them. Actually, it is easy to worship a photograph. There is no sacrifice or transformation required. However, it is never easy to worship a living being. The living person will always be questioned and envied.
There is a beautiful one-liner: During his life, the grandfather is forced to live in the family outhouse. After his death, he is brought into the house and respected as a photograph!
As long as he is alive, he lives in the outhouse. Especially in Bharat, every village home has a front porch. When he is dead, his photo is kept inside the prayer room. When he is alive, he has no place inside the house! However, once he dies, his photograph has a respected place inside the home.
It is the same way with the enlightened Master. When a Master is alive he is never understood. He is never respected and he is never received. When he has left the body, when he is no more in physical form, it is easy to worship him.
A beautiful incident:
A group of devotees from Śrī Caitanya Mahāprabhu's (an enlightened Master, Incarnation from East Bharat) birthplace, Māyāpur, came to Śrī Rāmakṛṣṇa. They told him, 'Oh Master, we missed Caitanya Mahāprabhu. We could not see him. If we had that fortune, we would have become enlightened. We would have experienced devotion to Kṛṣṇa.'
Rāmakṛṣṇa laughed and said, 'When Caitanya was alive, many people went to him and complained, 'Oh Caitanya! We missed Kṛṣṇa. We could not see Kṛṣṇa. If we had seen Kṛṣṇa, we could have enjoyed the devotion, the energy!'
Rāmakṛṣṇa says, 'Open your eyes and see. Caitanya is here. Just as people went to Caitanya and talked about Kṛṣṇa, you come here and complain that you have missed Caitanya.'
Whenever Masters are alive, it is difficult for people to accept their divinity. However, once they leave the body, people say, 'We missed Rāmakṛṣṇa,' 'We missed Ramaṇa Mahaṛṣi,' and so on. We complain about what we missed. We never realize what we have.
Here Kṛṣṇa says, 'Because you are never envious of Me—*pravakṣyāmy anasūyave*, I will give you the ultimate secret—*idaṁ tu te guhyatamaṁ* (9.1).'
Here, please understand, Kṛṣṇa is giving the ultimate secret, *guhyatamaṁ*. Once we know this secret, then there is no difference between the Divine and us. Here He gives us the straight, ultimate secret.
In the business world, the leader usually never gives secrets to anyone, whatever they may do, however close they may be. Corporate people maintain secrets.
Here Kṛṣṇa says, 'I am not going to maintain any secrets. I am going to open the whole thing.' He says that knowledge is free. It is up to us to use it. Now, modern day IT companies declare that knowledge is free. Yet five thousand years ago, Kṛṣṇa declared that knowledge is free.
He says, 'I am opening all the secrets—*idaṁ tu te guhyatamaṁ*.' He decides, 'I am giving you this secret because you are never envious of Me—*pravakṣyāmy anasūyave*.'
There is an important thing that people who go near the Master should know, especially people who live around the Master. By and by, these disciples, instead of trying to achieve the *state* of the Master, they try to achieve the *status* of the Master. State is different from status. The enlightened *state* of the Master should be achieved, not the *status* that His Enlightenment confers. When we work for status, we are in trouble.
> Once I went to a college for a public lecture. It was a meditation program in Tamil Nadu.
> One young boy questioned me, 'Why should you be respected so much? After all, you are my age.' Of course, it is true. I am barely a few years older than him. He asked, 'Why do they shower so many roses at your feet when you come?' In Bharat, spiritual masters are usually received with flowers wherever they go.
> The first thing I told him was this: 'I tried my best to avoid these arrangements. However, they have done it out of devotion. Next thing, you only see the flowers that are showered now. You don't know how many austerities this body has endured. You don't know how many thorns these feet had to cross to come to these flowers.
> So don't be envious for the *status.* Be envious of the *state.* Try to achieve the same state in which I live. Then, not only will you be showered with flowers, you will be showered with everything. Achieve the *state*, not the *status.*'
When you see the status, you will always be caught in jealousy. If you see the state in which I live, I will become a source of inspiration for you to achieve the same state. I will be a role model. You will think, 'When he can achieve this, why not me?' I become an inspirational source for you!
I tell people that the one and only difference between an ordinary person and an enlightened being is that an ordinary man is sleeping while an Enlightened person is awakened; that's all. The Consciousness is the same.
**Again and again I repeat, 'Whether you believe it or not, accept it or not, realize it or not, you are God. You are Divine**. You have two choices. You can either sleep as long as you want without experiencing this truth, or you can make the conscious choice to experience your Enlightenment, your Completion. But the truth is, '*You are That.*'
**Here, Kṛṣṇa says, 'Because you never try to achieve My status, I am trying to give you My state.'** The person who never tries to achieve the *status* of the Master achieves the *state* of the Master. First, *state* comes; then *status* follows. If we try to create the *status*, the *state* will never be achieved.
Rāmakṛṣṇa says, 'First God, then the world.' The world is like a shadow. Status is like a shadow. Try your best to run after the shadow. Can you catch it? No. If we run after it, we can never grab it no matter how much we chase it. However, if we walk on the path, it simply follows. The outer world is like a shadow. Go towards the state, status will follow you.
Here Kṛṣṇa says, 'Because you are never jealous, never envious of My status and Me, I give you the ultimate secret of this state.' And I tell you, this *is* the ultimate secret. Really, this is the ultimate secret. And He says, 'Knowing which, you shall be relieved of the miseries of material existence—*yaj jñātvā mokṣyase aśubhāt (*9.1).'
What are the miseries of material existence? Whether we have something or not, it is misery. If we don't have, then the misery is, 'I don't have.' If we have, then we have the misery, 'I must protect it.'
#### **RĀjavidyĀ, King of All Knowledge**
*Yoga* means achieving. *Kṣema* means protecting. Both are miseries.
Whether we have or not, it is misery.
Kṛṣṇa says that the miseries of having wealth and not having wealth, both miseries that are caused by material existence disappear by knowing this secret. And I tell you honestly this is the ultimate secret that needs to be understood. Knowledge of this secret liberates you.
He says, 'This knowledge is the king of all knowledge. The greatest secret of all secrets, it is the purest knowledge and because it gives direct perception of the Self by realization, it is the perfection of religion. It is everlasting and it is joyfully performed.'
*rājavidyā rājaguhyaṁ pavitram idam uttamam I pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam II 9.2*
See, religion or a spiritual path should have three characteristics. First, it should clearly describe the goal of life. Next, it should clearly give you the path to achieve the goal. Third, it should make you happy to travel in that path. The path itself should be joyful, blissful.
A small story:
One herbal doctor's billboard said he could cure all diseases that we know the names of, as well as all diseases that we don't know the names of. He put up a billboard with all these claims. One person came with a disease.
The doctor asked, 'What is your disease?'
This person said, 'I don't know the name. Please diagnose it yourself.'
The doctor tried his best to diagnose. However, he was unable to determine the disease. But he had put up the big advertisement, so he had to cure. There was no other way. So he gave some medicine. The medicine was: 'Swallow a crowbar without it touching your teeth and drink three liters of water. You will be cured!'
What kind of medicine is this? The medicine clearly shows that the person will not be cured! In the same way, our solution or the path we are shown should not be impractical. If it is impractical, naturally, we cannot practice.
There was once a yogi in the Himalayas. When disciples came to him, he gave a technique: 'Hold your nose for two hours and sit.' Can anybody sit like that? He said, 'If you do that, you will become Enlightened.' Who can travel that path? Nobody can travel it. The path must not be complicated. It must be simple.
**So here, Kṛṣṇa says, 'It is eternal—***avyayam'***, meaning that the result that we achieve is everlasting.** He uses all the advertising terms! And it is joyfully performed—*su-sukhaṁ kartum.* It is easy. We don't need to struggle or suffer for it. It is the deepest secret. All we need to do is to realize the secret. Understand the secret.
#### **Why is it a secret? If it is going to enrich so much then why is it a secret? Why not let the whole world use it?**
Please listen! The ultimate secret, the ultimate knowledge is not for the masses. Masses always get stuck with small things and shallow entertainment. That is why, if we run a cinema theatre, you can see how such a big crowd gathers! Only a few hundred people are here today because we built only a temple. Temples are for the chosen few, not for all. We need intelligence to come to a temple. We need intelligence to enter spirituality. It is not for everyone.
Yesterday one lady asked, '*Swamiji*, my husband does not accept or understand the path I am traveling. Coming to this program is important to me. But, it is difficult for my husband to come to terms with it. Do you have a suggestion to help bridge this gap?'
Honestly, the answer is that it cannot be done. It only has to happen on its own from within the person.' I can say one thing: Don't give up on people! Listen. If you have to learn just one thing from me, learn this one thing. I never give up on people. Whether you give up on me or not, I don't care. I will not give up on you! Understand, I am a person who has no individual family. But thousands see me as their family member! Even on Facebook, I get so many family requests!
**Don't give up on people based on their past record.** Earlier your spouse may not have listened to you, because you yourself may not have been integrated and authentic to your spiritual path. Now, bring that integrity and authenticity. And don't give up on people! Enrich people, enrich people and enrich people. If you give up on people, you will give up on yourself. You will lose your confidence. |
He says we must allow consciousness to flower in us and in order to do that we must have faith in *dharma*. When our faith is complete, when we have internalized His *dharma*, with integrity and authenticity, in everything that we do, our consciousness automatically blossoms. When we reach that state of consciousness, we merge with Universal consciousness and then we are free from the cycle of birth and death.
So, Kṛṣṇa gives a technique. He says, 'Have *śraddha*, faith in *dharma* and it will lead you to the Ultimate.'
# All Rest In Me
* 9.4 By Me, the entire Universe is pervaded in My formless form. All beings are based in Me, but I am not in them.
* 9.5 And yet everything that is created does not rest in Me. Look at My mystic powers! Although, I am the Creator and Sustainer of all living entities, I do not depend the Cosmic manifestation; for My Self is the very source of all creation.
* 9.6 As the mighty wind, blowing everywhere, always rests in eternal space, All beings rest in Me.
* 9.7 O Kaunteya (son of Kuntī), at the end of every age all beings merge into Me, At the beginning of every new Age I create them again.
* 9.8 The whole Cosmic order is under Me and My material nature creates the beings again and again, and it is controlled by My material nature.
It is time to reveal the secrets. Śrī Kṛṣṇa starts:
*mayā tatam idaṁ sarvaṁ jagad avyaktamūrtinā I matsthāni sarva bhūtāni na cāhaṁ teṣvavasthitaḥ II 9.4*
'By Me, in my formless form, this entire Universe is pervaded. All beings are in Me, but I am not in them.'
Before entering further into this verse, the meaning of the verse should be understood.
I want to tell you about my meeting with Charles Townes, a Nobel Laureate and a great scientist. He discovered some secrets related to Laser and Maser.
I asked him, 'How did you discover? How did this truth happen in your being?'
He answered, '*Swamiji*, to tell you honestly, I was relaxing in a park in Washington. It was early morning about six a.m. I was supposed to give a lecture on this subject to a group that day at nine a.m. I tried my best to recollect everything. I was completely frustrated because I could not achieve much. Suddenly like a revelation, as an intuition, the conclusion was revealed to me! The whole truth came into my consciousness. I discovered it! I immediately penned down what I got.'
And he says, 'I then realized I had a difficulty: I knew the conclusion. I knew the truth, however, I didn't know the logical steps to arrive at that conclusion! I would not be able to present it unless I knew the steps. So after that, I needed to think and develop the logical steps. Only then could I present it to others. Like an intuition, suddenly, it had been revealed to me.'
Actually, even this experience is not a big thing. The truth, the important thing is this: I asked Charles Townes, 'How did you feel when it happened to you, when the revelation happened to you?' Because what he experienced was intuition just as our sages experienced.
He said, *'Swamiji*, I don't know how to exactly express; however one thing is certain: from that moment onwards, I know for sure that the whole Universe is intelligence!'
**This is the truth! The whole Universe is pure intelligence.** The whole Universe is not dead matter. The Universe is not an accident. It can respond to our thoughts. Please understand, the whole Universe, planet Earth, air, oceans, rivers, earth, fire, or the space, sun, moon, this whole Universe, is intelligence. It can reciprocate. It can respond. It can react to our thoughts.
This is an important, basic understanding. The moment we understand that we are this energy that is intelligence, the moment we are aware that we are inside the energy that is intelligence, at that moment, we immediately settle into a deep relaxation. The moment we experience, we understand: we are under the guidance of an intelligent energy. We are taken care of by an intelligent energy, we are part of the Cosmic intelligence and we don't need to struggle or stress ourselves. We don't need to torture ourselves with insecurity problems, unnecessary worries.
Actually, all our problems, tensions and stresses arise because we think we do everything. We think the Universe runs because of us. Understand that the Universe runs in spite of us! We should understand that the Universe is intelligent and it responds to our thoughts. If we trust the Universe, we experience how light we are. We can unload all our troubles including the extra responsibility of thinking that we do everything.
This does not mean that we just sit and relax and say, 'Okay, the Universe is intelligence. It will take care of everything.' This is laziness and escapism. We must still work; however we can enjoy the process. You see, we think of the result all the time. Our thoughts arise out of fear or greed: fear of whether we will get the results or greed of wanting more and more. However, we never enjoy the process of doing that work. When we enjoy the process and trust the Universal intelligence, thoughts arising out of fear and greed will disappear. We will enjoy the process of doing and we will let the Universe take care of the results. Kṛṣṇa says elsewhere, 'You do what you have to. Do it, but surrender the results to Me.' When He says 'Me', He refers to the Universal consciousness or intelligence.
This is what Kṛṣṇa means in the next verse when He says that the beings do not depend on Him, nor does He depend on them. Of course, it is clear that the Universe does not depend upon us; yet how can He say that we, the beings created and sustained by the Universe, do not depend upon it? What He means is this: it is not a passive and lazy dependence of letting everything happen while we sit idle. It is an active understanding. One does what one must do as part of his life process but without attachment and ownership.
One way or the other, we are in this Universe. Because the Universe is intelligence, it responds to our thoughts. It makes things happen. Since we are part of this Universe, just flow with the energy of the Universe. Do not resist it. If this understanding penetrates our life, it is enough!
If we know the Universe is intelligence, we never question how life unfolds. We don't say, 'I am moral. But I see people who don't live morally living luxuriously, happily. Yet I always suffer!' We never have these frustrations, these incompletions with others and with life, because we know the Cosmic intelligence will take care ultimately. Whoever is immoral or whoever goes around and disturbs others will naturally face the consequences, because intelligence takes care. In the same way, if we are integrated and authentic, living a spiritual life, we will live a beautiful life. We are rewarded because the whole Universe is run by an intelligence that responds to this.
Don't think the Cosmos is just matter. If we think the Cosmos is matter, we are materialistic. If we understand that the Cosmos is intelligence, we are spiritual, that's all. The only difference between the materialistic and spiritual person is that the materialist thinks the whole thing is material: 'Let me acquire more and more material things.' The spiritual person understands that the whole thing is spirit, energy. If we understand that the whole thing is spirit, energy, intelligence, then a tremendous relaxation and bliss consciousness happens to us.
Please understand, bliss is not just a mood. Bliss is our very Consciousness. If it comes and goes as a mood, we are only having one or two experiences. One devotee asked, 'Bliss comes and goes, what to do?' I explained, 'You are having initial glimpses of bliss. Through your mind, you are trying to touch the bliss. Nothing needs to be done; just relax, that's all.' Once we understand this secret, a deep relaxation happens to us. In such a deep relaxation, we straighaway experience bliss consciousness. Once we experience Bliss Consciousness, it is everlasting. The bliss mood comes and stays. Bliss Consciousness is everlasting.
**Kṛṣṇa declares, 'By My formless form, this entire Universe is pervaded. All beings are in Me—***mayā tatam idaṁ sarvaṁ jagad avyaktamūrtinā.'* **He speaks of Cosmic intelligence.**
Be very clear, such a big Universe is moving and happening. All the planets move around the sun. Each planet has its own moons. There are so many suns, moons and planets. Yet, each one travels in its route properly. No traffic police! Accidents are rare. Unless intelligence runs the whole thing, do you think things can happen so beautifully? And even on this planet Earth, see how the whole thing is beautiful! The whole thing happens in an order, in a complete way. Only wherever human beings live, there is chaos! Except human beings, nobody creates chaos. Even in chaos, the Divine creates order.
Understand, the whole Universe is intelligence and it operates out of intelligence. This intelligence responds to our thoughts and we can relate with this intelligence. When we internalize this truth, then we naturally experience a deep peace. Rest, a real, ultimate rest and confidence to live, happens within us.
As long as we think the world is matter or material, there is no use living. Nothing matters. Even if we become the president of one country, other countries will not be under our control. So naturally, we can never achieve the whole matter. As long as we believe the world is material, we create more and more violence because we live materially. Materially means that we must snatch from others. One way or another; violence will exist. Only a person who experiences, who understands that the whole thing is energy, intelligence, only he can relax.
Let me repeat the next verse.
*yathākāśasthito nityaṁ vāyuḥ sarvatrago mahān I tathā sarvāṇi bhūtāni matsthānīty upadhāraya II 9.6*
**He says, 'Understand that as the mighty wind blowing everywhere rests in the sky, all created beings rest in Me.'**
Please understand this principle: He says, 'Just as the wind rests in the sky energy.' Please understand how the Earth is energy. We know earth is Energy. Take a stone. If a stone is thrown at us or if we throw a stone, we know the energy behind that stone. Next, consider water. We know the energy of water. Whoever knows about the waters that devastated New Orleans knows the energy of water! Or, if it floods, we know what water does; water is energy, we can understand that. Next is *agni*, fire. All of us know the power of fire. Next, air: storms, hurricanes, and tornados. We know the power of air.
In the same way, *ākāśa* (space or ether) is also energy. We do not know the power of *ākāśa* because it does not directly create impacts and effects in our lives. *Ākāśa* is disturbed by our collective negative thoughts, collective poison. The collective energy of the Universe is *ākāśa*.
When the earth element is disturbed or poisoned, only one person suffers. For example, if our food is poisoned, we alone suffer, that's all. If water is poisoned, the whole region suffers. Whoever uses the water supply, suffer. If whatever creates fire in us is corrupted, a big group suffers. We can use medicines as an example for fire because medicines keep the fire inside us alive. If medicines are corrupted, people who take the medicines suffer. If chemicals pollute the air, the whole country suffers. If air is corrupted, if the air is polluted, the whole society suffers. But if space, *ākāśa*, is polluted, the whole world suffers.
Corruption at higher levels of energy creates suffering for more and more people. The higher the level of energy that is corrupted, the number of people suffering is more. Our thoughts corrupt space. Space is energy.
Because ether or space is so subtle and so sensitive, we cannot feel the happenings in the space of ether. We feel the happenings in the other four spaces: earth, water, fire and air, so because of that we can understand the happenings in them. However, we fail to understand that space, ether, is also energy, a power. It is more subtle and more powerful because the subtler it becomes, the more powerful and energetic it becomes.
# **Levels of Space, ĀkĀŚa**
There are three levels of space.
**The first level is when we are limited to what is inside this skin.** *This is Ghaṭākāśa,* **what is contained within our body.** We limit our whole understanding of everything around us to this body. We become conscious of how this body should look, how it should be maintained. We think we are only this body and nothing else. This is the lowest level.
**The next level is** *Cidākāśa.* This space refers to what our mind perceives as the world. Let's say we are sitting here but our mind is in Los Angeles. Then that (Los Angeles) becomes our *cidākāśa*, the space perceived by our mind. The next moment our mind shifts to Bangalore. Then that becomes our *cidākāśa*. The space that our mind operates in is *cidākāśa*.
**The third and final level is** *Mahākāśa*. The whole Cosmos, everything that is outside and that is inside forms *mahākāśa*. This is the ultimate level. This is the level where everything that we see as different becomes *One*.
Please clearly understand these three spaces. Our body, everything that is inside this skin is *ghaṭākāśa*. Next, the space governed by our mind, by our thoughts, is *cidākāśa*. Finally, the whole Universe, the whole cosmos, forms *mahākāśa*.
Now, if something happens inside our body, we immediately feel it. If we are hurt, we clearly see the blood flow. We see a rash or a cut. We clearly see and feel any disturbance or event in *ghaṭākāśa* at a gross level.
When we go to the next level, *cidākāśa*, events that disturb or change this space are subtle. Our thoughts affect *cidākāśa*. Listen! Whether we believe it or not, our thoughts have a huge effect on the external world. Whatever thought comes, don't think that it simply comes and goes. Every thought is energy. It manifests as something in the external world. The problem is that we are unaware of the effect. The effect is subtle so our mind cannot see that what happens is because of those thoughts we entertained.
Our mind thinks something. It affects this *cidākāśa,* our inner space. These changes are projected into the external world, yet our mind is unable to recognize that all it sees is because of *itself.*
So, as we advance one level higher, the changes become more subtle but the effect is more powerful. In *ghaṭākāśa*, the effect is limited to our body. In *cidākāśa*, our thoughts affect the space around us. The effect is seen in a bigger space. The effect is more widespread.
Now the highest level is *mahākāśa*. This level is subtler than *cidākāśa*. Any change here affects the whole Universe. When something happens in this space, the whole Universe responds. When we enter this space, we realize the ultimate Truth. We merge with everything, with the whole Cosmos. |
All I am telling you is, when you create the space of completion in you, so much of unimaginable, auspicious, and good things happen in your system which are incomprehensible. Please listen! If I say: I am making a statement that if you acquire the space of completion in you, all your problems, externally and internally, melt away; all the moments of powerlessness, externally and internally, disappear from your life, you may think that it is too big a promise, too good to be true. I tell you, it is too small promise! Because, when you create the space of completion, whatever I promise like your external and internal problems will melt away, will be only a small benefit you will be having.
We may think, 'How can this be possible? How can this happen? What kind of words is *Swamiji* giving?' But I tell you, it may feel it is difficult to understand. But start experimenting with creating the space of completion. I tell you with integrity and authenticity, I declare from my own authority, this verse is the solid truth.
I can say this with authority because I experienced this truth for nine years. I tell you, this is a promise by the Divine. Nine years I lived in utter insecurity. I know Kṛṣṇa still proves His words. His words are guaranteed—*yogakṣemaṁ vahaṁyahaṁ*, He does!
I can quote thousands of incidents from devotees' lives. From so many devotees' lives, Tukarām, Tulsidās and so many masters' lives I can quote to support these words. I can quote numerous incidents from my own life, from the life of people I have met.
Let me tell you a small incident that happened in my own life during my days of spiritual wandering before the happening of enlightenment.
I was staying in Hardiwar at a place called Kankhal. I was doing spiritual practice. Every day morning, I went for alms to places where they feed monks. In so many ashrams, they give alms to monks. I used to get my food, eat two or three rotis (Hindu bread) and then start meditating.
Suddenly, one day, I fell sick. I had a high temperature and diarrhea. I was unable to walk. I thought, 'What can be done? Alright! Let it be.'
Suddenly, a young Sannyāsi came from nowhere and gave me food. Not only for one day but continuously for three to four days, he came; he brought food for me. Not only food, he brought medicine also. I asked him, 'Who are you? Where have you come from?' He said, 'Oh, my name is Śaṅkar. They call me Śaṅkar Mahārāj. I stay at a nearby ashram called Sādhana Sadan.' He pointed towards a distant place and said that is where he stayed.
Everyday he brought me food and medicine till I recovered. He came for at least four days. Because he came everyday, I talked with him. We became acquainted.
I saw that he wore a beautiful pen with a diamond in it. I was surprised at how a monk got a diamond pen. I asked, 'What is this, *Swami*?'
He said, 'This is a diamond pen. Some devotee gave it to me. It looks nice, so I wear it.' Anyhow, I did not bother about it.
After several days, when I returned to normal, he stopped coming. By then, I was okay. Then I thought, 'I must go and see him. Now I can walk and move, so I should go and see him.' I felt a little connected to him because he served
I felt I must thank him. After a week, when I became completely alright, I started walking.
I went to this ashram and asked an elderly person sitting there, '*Swamiji,* I want to see Śaṅkar Mahārāj.' The Swami said, 'Śaṅkar? Who are you talking about?' I said, 'I want to see Śaṅkar, a young swami. I met him two to three days ago. He came everyday and brought me food. Is this Sādhana Sadan?'
This Swami replied, 'Yes, this is Sādhana Sadan. In our ashram, there is only one Śaṅkar. Go to the temple and see. He is the only Śankar Mahāraj we have!' He pointed towards their temple.
I tell you, what I am telling is the truth. When I entered the temple, I saw a Śiva deity as a white marble statue with a cloth draped on His upper body, and wearing the same diamond pen on Him!
Of course, tears rolled down from my eyes. So much gratitude overflowed. Later, I asked the temple priest, 'How did this pen come to Śiva? Who put a pen on Śiva's statue?' He said, 'One week ago, a devotee came and offered the pen. It looked nice and he said it was a diamond pen. We just wanted to decorate Śiva with diamond jewelry. So we put the pen on Him.' It was the same pen! The very same diamond pen!
I asked, 'Who gave a pen to Śiva?' Other jewelry, we can understand, but a pen?
He replied, 'I don't know. A devotee came and offered this pen.
I asked, *Why should a Sannyāsi have a diamond pen*? *I will give it to God instead.* So I put it on Śiva. I just inserted it into Śiva's clothes.'
He then continued, 'For the last few days all the food of-
fering, prasād that we place in front of Him, disappears. I suspect that rats have been eating the food. So now I am careful. I sit for a while after placing the food for Śaṅkar Mahārāj.'
I did not want to tell him that I was the rat who ate Śaṅkar Mahārāj's food!
During the 2006 Himalayan trip I searched for this ashram and Śankar Mahāraj's temple with my devotees. After many years, it was still the same, the same temple and the same Śankar Mahāraj; but no diamond pen now!
Of course, I do not ask you to believe the whole thing because of this one incident. But you can experiment in your life. You may say, 'This is your experience. How can this be truth for us, *Swamiji*?' An ordinary mind doubts.
Let me tell you that your consciousness, your inner space has the quality to create miracles in your lives. Miracles can happen in your life. What you need, you will receive. Continuously, miracles are happening.
Let me try to show you how miracles might have happened in your lives. You might have noticed, when the telephone rings, you suddenly remember a friend's name. When you pick up the phone, that same friend is on the line. Or at times, you remember a person and when you open the door, that very same person stands there. This is what I call the power of coincidence! These are miracles in their own way. In each one of us, the power to create the space, exists. All we need to do is create that space. Understand that we have the power to create the space and cause our reality.
**Trust that your Consciousness is connected to the Universe. Continuously, the Universe cares for you**. The Divine waits for you. It responds to your thoughts. We create what we want. Just as we create the whole world in our dream, we have the power to create the world when we are conscious, when we are in the waking state. When we can create a world in the dream state, can't we create that in the waking state? We can do it.
Even now, we create our world. Next question, 'If we are creating our world, why do we create so many miseries, *Swamiji*?' The answer is simple. We do so because we have vested interests in our sufferings. Please be very clear. We have vested interests in our sufferings. Somewhere we feel comfortable when we suffer. So we create the whole thing.
# **Bliss Attracts Fortune**
When our inner consciousness changes, when we reside in eternal consciousness, we automatically attract the power of coincidence. We attract the power of creating the space and causing our reality.
The moment we understand, that the whole Universe is pervaded by the Existential energy of Viṣṇu, we attract Lakṣmi, Viṣṇu's Consort who represents wealth! When we understand that the whole Universe is Divine, when we experience Viṣṇu, meaning when we experience eternal bliss, we attract Lakṣmi, wealth!
There is a beautiful mantra in *tantra śāstras*: *'ānanda kamaprānaḥ*' that means 'bliss attracts fortune.' When we create a blissful inner space, automatically we attract external wealth.
Tell me, what creates wealth? We need three things: clear integrated thinking, a creative authentic mind that aligns our thoughts and words, and the ability to make spontaneous decisions. The ability to respond spontaneously to any situation with the truth, that we are responsible for everything happening inside and outside us, is responsibility.
Just let your inner space be completely integrated with the words you utter. If we are able to respond spontaneously to any situation standing with the strength of integrity and authenticity, we take that responsibility. We need integrity, *the power of words* that brings the experience of completion with ourselves and with life. We need authenticity, *the power of thinking* that expresses as the peak of our creativity and the *power of feeling* to take responsibility. Only these three create wealth and preserve wealth.
If we enter the bliss space, if we keep our inner space blissful, if we enter into bliss consciousness, all three automatically happen to us. Automatically, these three powers: integrity, authenticity and responsibility happen to us. Then wealth will be created around us and it will also stay with us to enrich us and others. It is not that we should be showered only by a lottery. Wealth can come simply by creating a blissful inner space and such wealth stays with us, it is everlasting.
Please listen, whomsoever wins through a lottery never preserves it! Without knowing the value of it, they simply blow it away. Wealth comes by intelligence. When it comes by intelligence, it stays with you. When we take care of our inner space, automatically, the outer space showers on us. We become a blessing for planet Earth and it blesses us by showering on us.
Existence responds to our inner bliss and blesses us. Never think that Existence is not alive. Never think that the Universe is mere matter. It is live intelligence. People ask me, '*Swamiji,* I am searching for a Guru. I feel inspired to do spiritual practice. But I need a Guru.'
I tell them, 'If your search is intense, God sends you the Guru. He never misses His responsibility. If you do not have the right Guru, the right Master, it means, something is seriously wrong with your seeking.' If our seeking is authentic, straightaway the Master happens in our life. He never delays. He has a much faster system than UPS or any other overnight delivery service. He can deliver in seconds. He never delays. The Divine never delays.
Please listen! All we need to do is transform our inner space to the space of completion, the space of eternal bliss. The first thing is to understand this secret. Whether we believe it or not, it is the truth: a basic secret. Once we enter spiritual life, once we decide we want to lead a spiritual life, all our worldly things are taken care of by the Divine. It responds to whatever we need and it takes care of whatever we have.
We may ask funny questions, '*Swamiji*, from today onwards if I
stop working, will I have everything?' If we enter the spiritual mood, if we enter the meditative life, we will never think of dropping our work. Why would we think of dropping our work? We will only drop our worries about work. Then we will work in a much better way to our peak capability. Automatically we will work out of completion. We will have tremendous confidence, 'The whole of Existence protects me. The whole of Existence is my friend. I am not an enemy of this Whole. I am a friend of this Whole.'
When we understand that we are a friend of the whole of Existence, even after death we will not disappear because we know we will be there in the Universe in some form; that there is nothing to worry about.
I tell you this from experience: It is practical. From experience I tell you, we never perish. We continue to exist, in some form, somewhere. Even if we become enlightened, we become a pure conscious energy. We will be there, everywhere. We never die when we understand that Existence is intelligence.
# Life After Life
*9.25 Those who worship the deities will take birth among the deities; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors Those who worship Me will live with Me.*
*9.26 Whoever offers Me with love and devotion a leaf, a flower, fruit or water, I will accept and consume what is offered by the pure-hearted.*
*9.27 O Kaunteya (son of Kuntī), all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, give them as an offering to Me.*
*9.28 You will be freed from the bondage of work and its auspicious and inauspicious results. With your mind fixed on Me in this state of renunciation, you will be liberated and come to Me.*
We should study and understand these verses very deeply. Kṛṣṇa talks about the life that we lead now. He talks about the birth that we will take next. Understand that our present life is a result of our previous life. Whether we believe it or not, accept it or not, this is the truth. There is life after death as long as we are not enlightened.
Once we are enlightened, we merge into Universal Consciousness. Until then we take birth and go through the process of life and death.
Kṛṣṇa talks about the kind of life that we lead now. The last thought that we have at the time of death determines our next birth, next life. Please listen, our next life is completely dependent upon our last thought at the time of our death. If we think of money, we will be reborn as a rich man or as a dissatisfied man who always thinks about money. If we think of food, we will be reborn as a glutton or as a pig. If we think of lazily elaxing, we will be reborn as a buffalo.
This is the truth. Our last thought determines our first thought in our next life. Actually we need not go to the extent of life and death. We see this in daily life itself. Our last thought affects our first thought. Every night we die and every morning we take birth. During the day, when we are in the waking state, we use our gross physical body or *sthūla śarīra* to carry on with our activities. When we sleep, if we have dreams, we use the subtle body or *sūkṣma śarīra* to travel to the places that we see in our dreams. When we are in deep sleep, when we have no dreams, then we are in our causal body or *kāraṇa śarīra*.
When we sleep at night, we actually change bodies. We are not aware that this happens. When we dream, we see ourselves doing various things in the dream. We run, talk, eat, and do everything in the dream. In our dream, we have created a world in which we live. If our body is on the bed, then who is this body in the dream? Our gross body is on the bed, while our subtle body is active in the dream. In the same way, the causal body is active during the deep sleep state. |
*patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati I
tadahaṁ bhaktyupahṛtam aśnāmi prayatātmanaḥ II 9.26* |
Let me tell you about Triveni Sangam, what is called Prayag in Bharat. It is a confluence of three sacred rivers—Gaṅgā, Yamunā and Sarasvatī, near the city of Allahabad. While Gaṅgā and Yamunā are visible, the third, Sarasvatī flows underground and becomes visible only at the point of merging. Gaṅgā is the river of Lord Śiva and stands for knowledge or *jñāna*. All Śiva temples are on the banks of river Gaṅgā. Yamunā is the river of Lord Kṛṣṇa and stands for devotion or *bhakti.* All Kṛṣṇa temples are on the banks of river Yamunā. When Gaṅgā and Yamuna merge, when knowledge and devotion merge, Sarasvatī or wisdom automatically happens! Unless this merging happens, we cannot see or experience wisdom. That is why Sarasvatī remains hidden until the point of merging!
The last two verses can be misunderstood if misinterpreted. Kṛṣṇa says, 'Anyone can reach Me through devotion, whether they are women, traders or workers, or even sinners.' He makes a point that there is no pre-qualification. Even in the age of Kṛṣṇa, there was a distinction between various trades as well as between men and women.
Kṛṣṇa is pragmatic in acknowledging this fact and is not trying to justify the distinction. Someone asked Ramaṇa Mahaṛṣi whether he was qualified to enter a spiritual path. Ramaṇa asked him, 'Are you still breathing?' Taken aback the man said, 'Yes.' Ramaṇa said that was qualification enough; if he was alive, he was qualified. Kṛṣṇa's message is the same. All one needs is devotion to attain Kṛṣṇa consciousness. Nothing else is needed.
In the Vedic system, the caste system was a scientific practice to enable each one's potential to radiate. The *varṇa* or caste system practiced by Hindus from time immemorial had its roots in the *gurukul* education. Actually *varṇa* meant vocation, which was determined by the Master for each child. It was not based upon birth as birthright, rather it was based upon aptitude. Unfortunately, over time this practice became a birthright. This corruption of such a scientific practice has led to many social inequalities and injustices. The son of a *brāhmaṇa* has no right to call himself a *brāhmaṇa*, unless he has the aptitude. In our ashram, we have brahmacāri priests, who are of faiths other than Hindu. In no way are these young priests inferior to any *brāhmaṇa*.
The point Kṛṣṇa makes here is that irrespective of caste, a person who has faith and devotion to Him can attain Him. Even if a person does not lead the life of a *brāhmaṇa*, he can reach and experience the ultimate consciousness. A person may follow any profession; however, if his inner space is cleansed, he can attain and experience Kṛṣṇa consciousness.
Now, a *brāhmaṇa* is exposed to the scriptures and is trained to attain the knowledge of the ultimate Truth. He is exposed to the atmosphere that is conducive for meditation and other spiritual practices in the ashram. How much easier it is for a *brāhmaṇa*! See, if Kṛṣṇa is so accessible for anybody, then imagine how much more accessible He is for a person constantly engaged in His thoughts!
All practices, like meditation and rituals, cleanse the inner space and allow the space of completion to flower. When this space is cleansed, transformation automatically happens. Many times people tell me, *'Swamiji*, I have been meditating for twenty five years.' They tell me this proudly. I tell them, 'What a shame, if even after twenty five years of meditation, this remains your state!'
# Always Think Of Me
In the last verse of this chapter Kṛṣṇa says, 'Engage your mind, always thinking of Me.' Please understand that the whole Universe, the whole Cosmos is intelligence and it responds to our thoughts, it responds to our consciousness, to our very being.
> *man-manā bhava mad-bhakto mad-yājī māṁ namaskuru I
> mām evaiṣyasi yuktvaivam ātmānaṁ mat-parāyaṇaḥ II 9.34*
Let me narrate an incident from my life:
Some time after Enlightenment, I was sitting in a forest in Tamil Nadu. There was a big snake lying just next to me. I had my eyes open but was resting in the universal consciousness, in a meditative mood of restful awareness. Several hours must have passed before I came out of my meditative state and the first thought that came to my mind was, 'Oh, it is a snake.' As long as I was in the meditative state, I did not think of the snake. You will be surprised that as soon as the thought of the snake came to my mind, the snake began to realize that I was a man! It looked up, put down its hood and moved away. The fear in me triggered the fear in the snake.
The entire Universe responds to each and every thought that we have. It is pure intelligence. So we must be careful and integrated to what we think. When you start listening to you, integrity happens in you.
We are careful when we talk to others to make sure nobody is hurt. However when it comes to ourselves, we treat our inside worse than a garbage can. Almost all the time, you use very loose words inside you and outside you. A continuous stream of random thoughts, worries, fantasy, etc. goes on all the time. It is like a continuous television going on inside and we have misplaced the remote control to stop it!
Please listen! Integrity does not mean only fulfilling the word you utter in front of people. Integrity is honoring the words and thoughts that happen inside you, even when you are in your bedroom or bathroom. For example, suppose you utter a word, 'I commit with me that I will do morning yoga properly.' Then, you should give your life to fulfill it. Listen, the commitment you make to others is *word*, the commitment you make to yourself is *thought*.
Whenever some people come and tell me, 'I surrender to you,' I laugh at them. We use loose words; we speak so casually. Each word you utter and honor integrates you, strengthens you. Each time you don't respect or honor your word, you are weakened. Understand, each time you honor the words you give to others, *their* confidence in you grows. Each time you honor the word you give to yourself, *your* confidence in you grows. Success is nothing but *you* having confidence in you and *others* having confidence in you. That is all. Life is complete.
See, our inner space reflects the outer incidents. The entire Universe responds beautifully to each and every thought. That is why it is so important to keep our inner space cleansed and complete. The thought patterns that happen inside can be cleansed with integrity and kept in the space of positivity. When the thought patterns are positive, only positive incidents are attracted.
Listen! Take the words you utter in your inner space very seriously. The most powerful being in your life is telling you, '*tathāstu! tathāstu (so be it)!*' to whatever words you utter. Who is that being? YOU! He is sitting inside you as the *antaryāmi* (inner being) and saying '*tathāstu! tathāstu! tathāstu!*' to whatever you utter.
If you utter the words, 'I am the most healthiest person, I am going to live until Swamiji lives in the body,' the inner most being says, '*tathāstu!* *tathāstu!*' If you think, 'I am sick, I have back pain. I cannot do this, I cannot do that. I am broke. I am really having tiredness. And if I can do the work, they will exploit me.' Then, your being inside says, *'tathāstu! tathāstu!'*
See, it is like this. If we are constantly worried and fear that we will fall ill, we attract incidents that make us fall ill again and again. Similarly, if we are constantly happy and blissful, we attract blissful events and happy people in our lives.
When Kṛṣṇa says, 'Engage your mind in always thinking of Me,' He speaks about cleansing the inner space. When our mind is engaged in thinking of the Divine, we become Divine. The moment we understand this, we relax into eternal bliss.
The moment we relax into eternal bliss, the Divine takes care of us. Whatever we lack is brought to us and whatever we have is preserved for us. Naturally, we will experience, enjoy and enrich both the inner space and the outer space. This is the ultimate secret that Kṛṣṇa reveals to Arjuna.
Let us pray to the *Parabrahma* Kṛṣṇa, the Divine consciousness, the Cosmic intelligence to make us understand this secret of all secrets and experience the outer space and the inner space with eternal bliss, *Nityānanda.*
Thank you!
*Thus ends the ninth chapter named Rājavidyā Rājaguhya Yogaḥ, 'The Yoga of Supreme Knowledge and Supreme Secret,' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra, the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād, dialogue between Śrī Kṛṣṇa and Arjuna.*
# You Are The Ultimate
I am the Creator, the Created and the Creation. I Am the beginning, the middle and the end. All else is illusion. He who knows this glory and power of mine, is fully united in Me. Know Me and be liberated.
# You Are The Ultimate
This chapter, the tenth chapter of the *Bhagavad Gītā*, is called *Vibhūti Yogaḥ*, the yoga of Divine manifestations. In this chapter, Kṛṣṇa explains His glories.
In the last chapter, Kṛṣṇa gave the technique or the understanding of feeling deeply connected with the Whole, with Existence. He told Arjuna that He is revealing the greatest of all secrets to him because Arjuna is His dear friend. Now He explains the next step. He goes on at length and in great detail explaining how He is the ultimate and how He expresses Himself.
People often see me observing and appreciating my own photographs. They see me listening to songs in my praise and enjoying them. They see me dressed in finery at times and think I am admiring myself. To me, this body, 'I,' is not reality. My skin is foreign to me, leave alone what I wear on top of my skin.
An enlightened being has no identity. His only identity is the merged identity with the Universe. When Kṛṣṇa, the ultimate Master, talks about Himself in this chapter, He talks from the perspective of *Parabrahma* Kṛṣṇa, the cosmic Kṛṣṇa and not Vāsudeva Kṛṣṇa, son of Vāsudeva, the embodied Kṛṣṇa. The entire *Gītā* is delivered from Kṛṣṇa's Cosmic consciousness. In this chapter especially, He is at the peak of His Cosmic consciousness, before He reveals Himself as that consciousness to Arjuna in the next chapter.
Every word that the great *Jagadguru*, the universal Master utters here, is a gift to Arjuna and to humanity. The verses in this chapter are the authority on which the *Bhagavad Gītā* rests. It is these verses that make the *Gītā,* a sacred scripture.
# Because You Are My Dear Friend
*10.1 Bhagavān Kṛṣṇa says:*
*Listen carefully again, Oh mighty-armed Arjuna! Because you are My dear friend, I shall speak further on the Supreme knowledge for your welfare.*
*śri bhagavān uvāca*
*bhūya eva mahā-bāho śṛṇu me paramaṁ vacaḥ I
yat te 'haṁ prīyamāṇāya vakṣyami hita-kāmayā II 10.1*
A Master's relationship with his disciple is in many forms. Usually it is described in five forms.
The most basic relationship between a Master and disciple is that of a Master and a servant, *dāsa bhāva.* The relationship of Hanumān with Rāma represents this type. Another is the relationship of a mother with her child, *vātsalya bhāva*, as in the case of Yaśodā to infant Kṛṣṇa. The third is the relationship of a child with the mother, *mātru bhāva*, like the relation of Rāmakṛṣṇa to Ma Kālī.
The fourth relationship is that of friendship, *sakha bhāva*, feeling that the Master is the closest friend. The fifth is that of the beloved, *madhura bhāva*, like the relationship of Radhā to Kṛṣṇa.
Here, Kṛṣṇa refers to the fourth relationship, *sakha bhāva*, as exemplified by His friendship with Arjuna. He is the Master to His disciple Arjuna as well as Arjuna's friend.
Usually, as an individual ego, we see the Whole as our enemy. We are like small waves in a big ocean. However, suddenly, the wave starts thinking that the ocean is its enemy. When it is created, while it exists or when it drops, the wave is connected to the ocean. However, the wave thinks that it is in some way different from the ocean. Not only that, the wave starts fighting with the ocean. For the wave to realize that it is fully connected to the ocean, it must be consumed by the ocean. The ego must dissolve. The individual identity of the wave must disappear. This is the first step to Enlightenment.
We live in the illusion of our self-created identities. Each wave relates to another wave but not to the ocean. It adopts another wave as its father, mother, wife or child and relates with them. However, ultimately, each one of these related waves disappears into the ocean just like the wave itself.
If we look at the human body, we can see this *oneness* so beautifully exemplified. The human body consists of trillions of cells living in total harmony. The individual cell, though it has intelligence by itself, can survive even if its center, the nucleus, which is considered the central intelligence of the cell, is removed. However, when it is a part of the whole body, it is not the intelligence of the individual cell alone that is at work, but the collective intelligence of the body-mind system that governs. This collective intelligence ensures that this remarkable system of the human body-mind works smoothly.
Listen. Enlightened people think they are ordinary. And unenlightened people think they are extraordinary! When we feel that we have undergone maximum suffering, our ego feels good; we feel we are extraordinary. Only when our enemy is big, we feel big. When our enemy is small, we feel small. For the same reason, if our suffering is big, we feel good and our ego is satisfied. We measure life by the amount of our suffering. That is why we constantly torture others as well as ourselves.
Because of our ego, we think that we are extraordinary and that a lot of things happen in this world because of us. We are all unique creations of Existence but we are not responsible for the world. The wave cannot attribute to itself the power of the ocean. It must realize that it is a part of the ocean. Instead, if it tries to separate itself from the ocean, it is a futile effort. Please be very clear that the world does not run because of us. It runs in spite of us! Fifty years before our birth, don't you think the world was running as it is now? Fifty years hence, do you think the world will stop because you are not here?
A proverb says that if the cat closes its eyes, it thinks the whole world has become dark! It thinks because it can't see the world for those few moments, no one can see it either!
Rāmaṇa Mahaṛṣi describes a beautiful story:
A man was traveling on a train carrying his luggage on his head. A fellow passenger asked, 'Why are you carrying your luggage on your head? You can put it down and sit peacefully.'
The man replied, 'It would be too heavy for the train!' |
When you truly surrender to the Divine, surrender can work miracles on you. When you offer yourself at the feet of the Master, your ego disintegrates. The mind is just your collection of all thoughts and habit that you have formed. For example, if you get up in the morning, your mind instinctively tells you that you need your morning coffee since that is a habit. Similarly, if you are constantly worried, it becomes a habit and you worry in every situation without realizing it. When someone praises you, you choose to get flattered. If someone criticizes you, you choose to get disturbed. The mental pattern has been etched so deeply that you don't realize that it is *you*, who is making the choice of how to react. When you surrender, you cannot choose.
A small story:
One day, Lord Viṣṇu and goddess Lakṣmī were chatting in a relaxed mood in their abode, Vaikunṭa. Suddenly, Viṣṇu jumped up from His seat and ran a few yards. Then he made a U-turn and returned to His seat.
Lakṣmī was perplexed and asked, 'Lord, why did You run in the first place? Then, why did You return immediately after running only a few yards?'
Viṣṇu replied, 'I saw a man in the process of stoning one of My devotees. I ran to help. Then I saw him pick up stones to retaliate. Seeing that, I decided that he did not need My help.'
When you surrender, you cannot choose to react. When you surrender, the egocentric 'I' totally disintegrates. Please understand: The egocentric 'I' is eccentric.
When you surrender, you will be bubbling with joy and bliss. You will be like a kid. Have you seen an ugly child? Even in the poorest country, the kids are beautiful. On the same count, have you seen a single adult who is beautiful? Enlightened people are like children, bubbling with bliss. They are called *dvijā* (born again). After the death of the ego, it is a new birth. The father and mother give us our first birth. The second birth is given by God and the Guru.
If you understand that Existence is your friend and it deeply cares for you, you will not feel the need to live according to a script for life. Instead, you will have tremendous courage and trust in yourself to live life spontaneously. Then, instead of re-living life and reacting to life based upon past memories and experiences, you live life with spontaneous responses to situations. If you live in a simple way, you don't need a script.
Please understand, Existence constantly cares for you. Trust the intelligence in you. Be complete and welcome life as it flows.
Kṛṣṇa says, 'If you continuously merge in Me, I will take care of all your needs and necessities. You will be My responsibility.' In the last chapter Kṛṣṇa promises: *yogakṣemaṁ vahāṁyahaṁ:* My responsibility is *Yoga*—to get the things that you need and *kṣema*—to take care that they remain with you. *Yogakṣemaṁ*: He makes this promise. He says, 'I will take care of you spiritually and materially. You shall not lack anything. You will always be in bliss.' You may wonder how this is possible. When you surrender to the Divine, your higher consciousness will be activated and you will have the intelligence and courage to live everything.
The ultimate intelligence is first understanding that Existence cares for us, and secondly, surrendering to that Existence. Realizing that Existence is not a brute force or power but an intelligent energy, is the key to a life of bliss.
When we surrender the mind, we go from 'mind' to 'no-mind' state. The mind actually arises from possessiveness. Tantra says that the ego is based upon possessions. Look deeply and we will see that the origin of our mind lies in whatever we think of as ours. Our idea of 'mine' creates the sense of 'I'. Most of us think that from 'I,' the 'mine' arises. No! It is from the sense of 'mine' that 'I' arises. The root of the tree of 'I' is 'mine'.
We think that if we have more possessions, we have more freedom. Yes, we will have more freedom, but only the freedom to choose between one suffering and another suffering. We can never choose between suffering and joy through possessiveness. How can we enjoy something with the feeling of possessiveness? We will be in constant fear of losing our possessions. The feeling of 'mine' never lets us enjoy anything.
Just understand. When we surrender ourselves to Existence, it carries us in its very arms. We won't feel the pain of life. But if we try to calculate things after saying that we have surrendered, we project our mind onto the idea of what will happen after surrender. When we say that we have surrendered, how can we say that nothing has happened in spite of our surrender? If we have truly surrendered, we have no right to expect something to happen after we have surrendered.
A Master was asked, 'How do I know that I have really surrendered?' The Master replied, 'If you have really surrendered, this question itself will disappear. There will be a feeling of utter bliss and relaxation.'
Just surrender everything, not only your pain and suffering but also your responsibility. This does not mean that you stop doing household work or going to office. You continue to do so but with the mood of utter relaxation. Surrendering yourself is a clear, conscious decision.
**Listen! Total surrender with total responsibility is Living Enlightenment.** If we look into our lives, we see that our relating with God is never true surrender. Most of the time, we beg God to give us what we want. The next stage is when we bargain: If you give me this, I will give you that. The third stage is blaming God: I went to this temple so many times; yet, God has not listened to me. Understand, we don't have the intelligence to know what we want. If God were to listen to our requests and desires, this world would have perished a long time ago! This game of begging, bargaining and blaming in the name of praying has nothing to do with true devotion.
There is a beautiful story in the Mahābhārat:
Before the war started, Duryodhana and Arjuna went to Kṛṣṇa's palace to seek help from Kṛṣṇa for the war. Both of them were relatives of Kṛṣṇa and wanted Kṛṣṇa's help. Kṛṣṇa was sleeping. Arjuna, the Pāṇḍavas' representative, sat at the feet of Kṛṣṇa. Duryodhana, the Kauravas' representative, sat near the head of Kṛṣṇa.
The moment Kṛṣṇa opened His eyes, He saw Arjuna sitting at His feet. He asked him, 'How are you, Arjuna? When did you come?
Arjuna said, 'I have come to seek your help.'
Kṛṣṇa smiled and assured him, 'Surely I will help, don't worry.'
Duryodhana, who was sitting at the head of the bed, demanded from Kṛṣṇa, 'I came before Arjuna. You should help me first.'
Kṛṣṇa turned and saw Duryodhana.
Kṛṣṇa replied, 'Surely I will help, don't worry.' He added, 'I will be on one side and My powers will be on the other side. And I will not raise weapons in this war. As Arjuna first came in front of Me, he gets to choose, first. Which one do you want, Arjuna?'
Arjuna thought, 'Let us have *buddhi* (intelligence).' He was happy to have just Kṛṣṇa, *Nārāyaṇa* on his side.
Duryodhana thought, 'Let us have *śakti* (power).' He replied, 'I will have your powers and weapons, *Nārāyaṇi senā*.'
Obviously, the Pāṇḍavas were the ones who won the war.
If you have a Master like Kṛṣṇa with you, you can conquer even Duryodhana's *sena* (army)! You can win any number of warriors. All the warriors of the Kauravas' side are your sufferings, your root thought patterns, your 'mine' and 'I'. Kṛṣṇa alone is enough! He will finish them off. But, when you don't have Kṛṣṇa on your side, any struggle you try to do, any plan you try to do, it will be failure.
There are only two possibilities: either you choose *Nārāyaṇa* or you choose *Nārāyaṇi senā*, either you are in peace or in piece-piece. You can bring peace to you or piece-piece to you.
The man who chose intelligence, the man who trusted God, had intelligence, had peace and won the war. Arjuna won the game of life. He had Nārāyaṇa, God Himself who is the source of all the powers, the source of *Nārāyaṇi senā*. The man who chose just the power was in piecepiece. Duryodhana neither remained with power nor with God.
If we look deeply into what kind of a relationship we have with God, we will see that when we pray, we think that God has the power, *śakti* to give but He does not have the intelligence or wisdom, *buddhi* to know what to give. This is what we believe when we insist that He gives us what we want right now.
**If we trust God has only power,** *śakti***, we never win in life. When we trust He also has intelligence,** *buddhi,* **we surrender.** Only then things can start happening. When we surrender, we believe that God has power and intelligence. When we believe God has only power, religion starts. When we believe He has wisdom, spirituality starts.
When we believe He has only power, we do rituals and pamper Him. We start doing all possible things to continuously bribe Him to give us what we want. We go to the temple and tell the priest not only our name but our father's name, our forefathers' names, and so on. Do we think God doesn't know where we are from and who we are?
#### **Understand, your whole life is nothing but Mahābhārat.**
In your life of Mahābhārat, victory or failure, who is going to win or lose is going to be decided only based on which side you are going to side; whether you are going to side your Consciousness or your unconsciousness, your Completion or incompletion. Listen, whichever side Kṛṣṇa sided would have won the game. Kṛṣṇa is Consciousness! Kṛṣṇa is Completion!
Please listen. Decide consciously that from this moment, you will surrender everything at the feet of God, to the energy that runs this whole world. We don't need to believe in any name or form. Trust the energy pervading the Universe and trust it to run your life.
Now, even after we surrender, at some time, a doubt will naturally arise in us whether we have totally, actually surrendered. Understand that the divine intelligence gave us the intelligence to surrender in the first place and that same divine intelligence has given us this doubt to doubt our surrender. Surrender the doubt also at the feet of the divine energy. So, do not wait to change and become perfect before surrendering. No! Surrender yourself as you are, consciously, totally. Surrender deeply and your whole being will be flooded with new bliss.
# **True Love Is Divinity**
Kṛṣṇa says, Because you are My dear friend, you are deeply connected to Me, I am revealing this truth to you.
> *bhūya eva mahā-bāho śṛṇu me paramaṁ vacaḥ I yat te 'haṁ prīyamāṇāya vakṣyami hita-kāmayā II 10.1*
Let me explain a few basic things. Actually, when we feel deeply connected to some person, the person will almost look like God. Whether it is our spouse, kids, parents or our Master, he will look like God. Whatever he does, we will feel that he is divine.
When we feel deeply connected, when we are in love with another being, that other being will look almost like God. Look at the great Mīrābāi. She was so much in love with Kṛṣṇa who was not even physically in front of her. Yet, she felt so deeply connected to Him. She talked to Him, sang His praises and became totally immersed in Him. When Mirābāi was given poison, she even drank that, totally surrendering herself to Kṛṣṇa. The power of her love and devotion was such that even a deadly poison had no effect on her!
We have forgotten how to connect through the heart. All our relationships have become superficial. Now, the wife is no more a wife. In the modern day society, the husband is no more a husband. He is just a boyfriend.
Be very clear: In Saṃskṛit, we don't have an equivalent word for divorce. The idea never existed! In Hindu marriage, no divorce is allowed. Both take an oath in front of *agni* (fire), 'As long as you are alive, as long as I am alive, I will support and enrich you.' With the cultural invasion of the so-called developed cultures, the materialistic cultures, changing the wife, house and car has now become a fashion. Once in three months, the house, car and wife become outdated.
The outer world is a projection of the inner world and the eye projects it. Whatever is visible as the outer world is a mere projection. We try without success to change things in the outer world. Our frustration and depression are due to our attempt to manipulate the screen rather than the projector.
We fantasize about a holiday on a beautiful beach in Hawaii as ultimate bliss. However, when it happens, our thoughts are not of the beach but of our office and deadlines! I tell people that if we sit in the house and worry, it is homework. If we sit in the office and worry, it is work and if we sit on the beach and worry, it is vacation! The mind is the same incomplete mind, only the location is different. How can we change the incomplete mental state by changing the place?
In Saṃskṛit, we have two beautiful words: *pravṛitti* and *nivṛitti.*
**Pravṛitti means the incompletions that you carry, leading you to more and more incompletions. The incompletion you carry makes you do many actions, which lead you to do more and more incompletions. That is pravṛitti.**
**Nivṛitti means the completion that you carry, leading you to more and more completion.Your actions should be nivṛitti based not pravṛitti based.**
You need to change the state of incompletion to completion. When you begin to change the state, you work directly with the projector and make progress from completion to more completion, *nivṛitti.* Working with the projector is the process of completion.
But changing your status is like working with the screen and associating with your incompletions that lead to more incompletions, *pravṛitti.* Changing your wife, your house or car is like working with the screen and it does not enrich you. Changing your mind by completing with your patterns, your relationships and therefore your fantasies is the only way. Your actions should be *nivṛitti* based not *pravṛitti* based.
When we don't pass judgment on life, on others and on us, we reach the state of non-resistance, the state of completion, the state of compassion. When intelligence happens, we reach the stage of non-resistance leading to completion. When we welcome people and situations from the space of completion, compassion happens. Beloved means being loved, not 'body love.'
What is the difference between intellect and intelligence? Intellect is always prejudiced. Intelligence is always fresh. When we pass judgment and collect evidence to substantiate our decision, it is intellect. When we first collect evidence and pass judgment without bias or prejudice, it is intelligence. |
Look into your life and see how your mind works out of incompletions and creates conflicting images about you, about others, and about life! How do you act in your daily life? The vast majority of the time, your judgment is ready. For example, after living with your wife for a few months, you create a concept, an inadequate *life image* or *svānyakāra* about her. Then, whatever she does, you pick only those arguments that are necessary for your already formed judgment.
Whenever we think too much of ourselves, we believe only in our judgments and lay the blame on others. When we start completing with ourselves and others, we create a new *inner image* about ourselves, a new *mamakāra*. We understand that we are simple, complete beings, we start seeing the arguments clearly before passing judgment and restore our integrity and authenticity.
Actually, we have forgotten how to relate through the heart, the intense way of relating. Our relationships have become superficial. We don't really know the meaning of the term, 'falling in love.'
Whenever Rāmakṛṣṇa worshipped, did *pūjā*, he felt that Devi was present. He never felt that the statue was a stone. He spoke to Kāli Devi directly. When we deeply fall in love, even a stone can become God and guide us. When we don't feel connected, even if God comes down, we will ask for His business card!
Let me tell you a beautiful happening from Śrī Rāmakṛṣṇa's life:
Śrī Rāmakṛṣṇa was the priest in the Devi temple. He used to taste the food before offering it to Devi. All the temple authorities told him, 'No! You cannot do this. That is sacrilegious.'
Rāmakṛṣṇa said, 'I don't know all these things. I feel that She is my Mother. How can I offer the food unless I know that it tastes good? And if you don't want me to offer, I will stand outside and offer. But, I will offer.'
They agreed, 'Alright, do whatever you want.' Not only that, when he decorated the idol of Devi, he placed a small thread near Her nose to see whether She was breathing or not, alive or not. And the history says, the thread moved due to Devi's breath. He felt Devi everywhere.
When we feel deeply connected, when we know how to surrender, then even a stone can become God and guide us.
# **Feel Deeply Connected to KṚṢṆa**
Now, all we need is the mood of being deeply in love with Kṛṣṇa, deeply connected to Kṛṣṇa, deeply related to Kṛṣṇa. If we can open ourselves to Kṛṣṇa when He describes His glories, His *vibḥūti*, it will not be words. We will feel it.
First, Kṛṣṇa removed the enmity between *jivātma* (Self) and *paramātma* (supreme Self). Arjuna is the *jivātma.* Kṛṣṇa is the *paramātma*.
We may not be aware but we continuously maintain enmity with *paramātma*, Existence. That is why we suspect life. We have fear about what will happen in the next moment. We are afraid of life because we don't believe what is going to happen the next moment will enrich us. We don't trust Existence.
All life insurance policies are only because we don't trust Existence. Understand that life insurance is not *life* insurance. It is death insurance. Real life insurance is devotion to the Ultimate. Understanding that Existence is taking care of us is the only real life insurance. All other things are death insurance that goes to our families who are waiting for it!
A small story:
A young child was playing on the beach. He wanted to wade into the ocean. His mother ran after him and said, 'Don't go into the ocean. Play in the sand. Don't go into the water.'
The boy asked, 'Why? Daddy is going into the water. Why are you not stopping him? You are stopping me.'
The mother said, 'He is insured!'
So please be very clear: All our insurance is death insurance. It is not life insurance. Understanding that Existence is taking care of us and that it is not our enemy is the only life insurance we need.
One more thing: When we have the deep love—the connection with Existence, even when we die, we know that He knows where to keep us. We will be utterly relaxed as we know He will protect and guide us. So now itself, our mind should be prepared to fall in tune with this energy; to obey, to surrender to the ultimate will. Now itself, our body and mind should be prepared.
If we live life fighting with Existence, our life will be hell. Nothing else can be done. All we need to do is know how to feel connected.
First, Kṛṣṇa removes the enmity between the individual Self and Existence. Now, He explains the glory of Existence. Next, He gives the experience that the individual Self and the supreme Self are the same.
Step-by-step, He leads Arjuna from *viśiṣiṭādvaita* (a school of thought which says that the individual self is a *part* of Existence, with its own attributes) to *dvaita* (duality, a school of thought which says that the individual self is separate from Existence), to *advaita* (non-duality, truth that the individual self is Existence), to beyond *advaita* into *anubhūti*, experience. He leads Arjuna to a spiritual experience step-by-step. I spoke earlier about the three essential identities in our lives. These are:
*jīva*—individual Self; *jagat*—the world in which this self lives, and *Iśvara*—creator of *jīva* and *jagat*, or in other words God.
Initially, we see these three as separate entities, just as the water drop sees itself as separate from the ocean. There are different approaches in Hindu philosophy as to how the individual Self can reach the Creator, the Divine. The concepts of *viśiṣiṭādvaita* and *dvaita* are based on a separation between the Self and the Creator, with deep devotion connecting the two. Devotion leads the Self to the Divine and an understanding of the Divine. Yet they remain separate. It is like the water drop realizing it is part of the ocean and yet separate.
Advaita philosophy integrates the Self and the Creator into one non-dual entity, of which *jagat*, the world, forms a part. So the three seemingly separate entities merge into oneness. *Advaita* says that separation is an illusion, *māyā*, and that true realization of the non-dual aspect of the Self and the Divine leads to liberation and Enlightenment. These are different ways of looking at the same truth. None of them is wrong.
Kṛṣṇa leads Arjuna from the concept of separation into the understanding of integration. Kṛṣṇa makes Arjuna understand that nothing stands between him and Kṛṣṇa, except his level of understanding of the space of completion.
Please be very clear: These are not contradictory. Many people ask me, '*Swamiji*, is *dvaita* or *advaita* right? Is *viśiṣiṭādvaita* or *dvaita* right?' They are not contradictory. They complement each other. They lead us step-by-step to more and more understanding of completion. They lead us step-by-step to the ultimate spiritual experience.
Listen! Completion makes us understand that we are connected with the whole Universe – this is the essence of *viśiṣṭādvaita*. Completion makes us understand that we are deeply connected to the *paramātma* (supreme Self)—this is the essence of *dvaita.* Completion makes us understand that we are not one, but we are the ultimate *infinity* with each one infinitely powerful, which is the essence of *advaita*.
In Bharat, this clash between *advaita* and *dvaita* is a big fight. Is the
## Bhagavad Gita Decoded_English_part_17.md
Śankara bhāṣya (Śankara's commentary) big or is Rāmanuja bhāṣya big? Śankara was the founder of *advaita* philosophy and Rāmanuja founded the *dvaita* philosophy.
All Enlightened Masters speak the same thing in different ways. If we surrender, we will have the same experience of *advaita-anubhav,* non-duality experience. If we achieve the non-duality experience, we will have deep surrender. The man who has achieved *advaita-anubhava* has tremendous devotion. For example, the verse of Śankara says:
### *bhaja govindaṁ bhaja govindaṁ govindaṁ bhaja mūḍhamate samprāpte sannihite kāle nahi nahi rakṣati ḍukṛñkaraṇe*
Śankara says, 'Oh Fool! May you start meditating on Govinda (Kṛṣṇa's name) now. May you start remembering Govinda now. *Nahi nahi rakṣati ḍukṛñkaraṇe* means: When Yamadharma, the Lord of death comes, intellectual knowledge will not help you or protect you.
A great *advaita-jñāni*, sage of non-duality experience, will be a great devotee. And a great devotee will be an *advaita-jñāni*! Both are one and the same. Only those who have not realized the experience argue.
If you go inside *dvaita* and *advaita* philosophies, both show the same knowledge, wisdom and experience. All we need to know is how to open ourselves and surrender to this Existence. Then we will experience at the level of our being that Existence is taking care of us. Please be very clear: If Existence doesn't want us here, we cannot be here even for a single moment. There is no reason for Existence to keep us alive. If it is keeping us alive, we are wanted in this form, in this way, in this place. That is why we are still alive.
God continuously cleans all the garbage. He never waits. Everyday He clears away all the old things. He is the perfect energy that maintains cleanliness. They say that cleanliness is next to Godliness. I say that cleanliness is Godliness. It is not next to Godliness.
### **Trust Existence and Radiate Divine Grace**
Unless we are needed, we will not be kept alive. Just by being alive, He proves that we are needed. We are wanted. We are not an accident; we are an incident. Don't think that we are alive as an accident. We are an incident. When we understand that we are an incident, we feel deeply connected. We open ourselves to Existence.
I tell people: Trust, even if you are exploited. You may say, 'What is this, *Swamiji?* What kind of teaching are you giving? You are asking us to trust even if we are exploited.'
Be very clear: There are two kinds of lives. One is living completely with trust and the other is living completely with an insecure feeling. The person who lives in insecurity may have more wealth. He may have two or three more beds, a little bigger house, yet he can never rest. The person who lives with the insecure consciousness may have more comfort but he will never be blissful.
On the other hand, the person who lives with deep trust in Existence may have less comfort but he never misses that comfort. People who trust Existence are always showered with blessings. They will live like God on planet earth. They will be a blessing for the whole planet. The Earth is alive because of a few people who live radiating this trust, who live radiating the divine grace.
We should trust, even if we are exploited. After all, we are going to live on this earth for a maximum of seventy to eighty years. In those years, why should we continuously suffer? If we defend ourselves because of our insecurity, we will not only offend others but we will also miss the joy of living on planet Earth.
According to the Hindu purāṇic histories, Śrī Veda Vyāsa lived longer than any other man. Someone asked why he didn't build a house. Vyāsa replied, 'After all, I am only going to live for a few years. Why should I build a house? Why waste my time?'
If we can, let us live with the completely relaxed mood of deep trust. Our presence will be a blessing. Our existence will save planet Earth. No matter what crosses our path, we will just be living, enjoying, and enriching everything. It is a blessing.
What have we brought here to lose? Our insecure consciousness is nothing but ignorance of the truth. What are we going to carry with us after death? Nothing! A simple truth: Neither have we brought anything nor are we going to take back anything.
While we are here we can relax and trust that Existence will provide for us. If the energy moving inside our body can convert bread into blood, can't it bring bread to us? The big problem is that we don't trust our energy. We don't trust the cosmic energy. When it can convert bread into blood, can't it help us with our small things? Can't it give us the intelligence to bring bread, sustenance into our lives? It *can* guide us. It *can* give us enough intelligence to bring bread for our life. When the energy can move planets and run the whole Universe, can't it take care of us?
Let me narrate to you a real incident:
Śāradā Devi, the consort of Rāmakṛṣṇa, opened a charitable hospital in Calcutta. There were two counters: one counter where medicines were given free for the poor and another for people who could afford to buy medicines.
One employee of the hospital complained to Śāradā Devi, 'Mother, even rich people stand in the counter for the poor and take advantage of the free medicines. What should we do about this?'
Śāradā Devi replied, 'Don't be concerned. When a rich man stands in the line for the poor, be assured that he is also poor, and give him medicines. Even if he has money, he is a poor man. He has come here as a beggar.'
She makes a beautiful statement, 'Outer wealth doesn't make one rich or poor. It is the inner space that matters. If you live with trust, even if you are exploited, even if you lose your comforts of the outer world, you will live like God on this planet Earth. You will simply float. You will become a divine person.'
**I am asking you to trust Existence, not based upon my intellectual knowledge but from my personal experience.** If you trust my words, when you trust Existence and relax from your tensions, headaches, worries and problems, be sure that you will be taken care of. Miracles will happen in your life. When you put your energy totally on trust, an alchemy takes place in you.
Understand, when you surrender, there is utter relaxation in you and your responsibilities are shifted to a higher authority. This is surrender. Do your duty and leave all of the responsibility to Existence. She will take care!
So we have two choices: We can live offending and defending continuously. Even if we have comfort, our being will carry a wound. Or we can lead a totally relaxed life with utter freedom and complete trust in Existence. We can have physical, mental, emotional and psychological freedom. We can have liberation *here* and *now.*
The moment we live with trust, we are liberated. Nothing hurts us anymore. If we live with the truth, we beautifully live even our death because we trust that Existence will take care of us even then. If we live without trust, we will be killed by the fear of death. Every moment, we will be dying. With trust, even in our death, we will be living, celebrating!
Here, if we can relax and feel deeply connected to what Kṛṣṇa says, we will experience the state that Kṛṣṇa is now going to express about His glories in Yoga of His Divine Manifestations, *Vibhūti Yogaḥ.*
### I Am The Source
*10.2 Neither the hosts of deities nor the great sages know My origin, My opulence. I am the source of the deities and the sages.* |
Listen. The moment you decide to wait, things start happening. You don't need to wait anymore. You must wait until you decide to wait. The moment you decide to wait, you don't need to wait anymore.
A beautiful story:
Nārada, a devotee of Viṣṇu, was going to Vaikunṭa (abode of Lord Viṣṇu). On the way, he saw a yogi sitting in meditation. The yogi asked Nārada, 'Oh Nārada, please ask Viṣṇu how long I must wait before I become enlightened?' Nārada said, 'Surely I will ask,' and he went on his way.
Next, Nārada encountered a man who was jumping and dancing under a tree.
He asked Nārada, 'Oh Nārada, please ask Viṣṇu when I will have his darśan.' Please listen, he never asked when he would become enlightened. He asked Nārada when he would have Viṣṇu's darśan, His vision.
He said, 'Ask Him to grace me. How long should I wait for His grace?' Nārada said, 'Surely I will ask, don't worry.'
Nārada went to Vaikunṭa and came back with the replies.
Nārada said to the first yogi, 'Viṣṇu said you must wait four more janma (lives) to become enlightened.' The yogi fell into depression, 'Oh, four janmas! What will I do?'
The person who was dancing around asked Nārada, 'What did Viṣṇu say?' Nārada said, 'He said you must wait for as many janmas as there are leaves on this tree. Then you will have His darśan. Only then His grace will fall upon you.'
As soon as he heard this, the man said, 'Oh! He gave me the assurance that He will grace me! That is enough.' He started jumping and dancing again.
The moment he uttered this, there was a stroke of lightning and the Divine descended. The man became enlightened.
So understand, deep patience and the decision to wait is surrender.
Take the life of Buddha as an example. With utmost sincerity he tried to get enlightened with all meditation techniques and spiritual practices. When nothing worked, He relaxed and let go of everything, trusting Existence. That very moment, He became enlightened.
In my life, as long as I was doing meditation, I never became enlightened. As long as I was doing all the practices, penance, I was so agitated. Nothing happened. Actually after my enlightenment, I came to know that because of the penance, I had postponed my enlightenment. To tell you honestly, at the age of twelve, I had become enlightened. I did not know that I had become enlightened. I tried to hold on to the experience. I tried to possess *nitya ānanda*, eternal bliss. The moment I tried to possess it, it started slipping away, like wet soap. The day I decided ultimately that I would do no more catching, no more searching, no more seeking, when I decided to relax and wait, it simply happened.
The day you decide to wait, things happen.
Usually, when somebody is blessed and if he is healed, he tells someone else about it. If the second person comes with the attitude of getting healed, he naturally misses the whole game. If he comes with a fresh mind, healing automatically happens as a by-product. When we want it as the main product, we miss the whole bridge. Especially when we bring the business approach, like a deal between friends, the whole attitude, the relationship is no more that between Guru and disciple. Energy cannot be transmitted in a business relationship.
Understand, we need courage to stake everything on trust. It is like that moment when a seed must let go of its fears and break to open and become a tree. This is why we call *Nirvāṇa* as the last nightmare.
If a dream is too wild, we will wake up! Similarly, when we get a jolt or shock in life, we wake up to enlightenment! Enlightenment happens when there is a sudden shock to our dream state. The wonder with Masters, Incarnations is that there is no failure, ever. Their's is a foolproof system!
A small story:
A *nāgā* (Hindu sannyāsi who is usually unclothed) was so fond of his Master that he would stand behind the master and constantly imitate his hand and body movements. The master did not mind this on account of his sincerity. Once when a discourse was on, the master raised his hand and so did this disciple.
The master turned to the disciple and cut off his hand with a sword. So great was the disciple's devotion that along with his severed hand, his ego fell and he became enlightened! The other disciples asked the master if this was not too high a price to pay for enlightenment.
The Master replied, 'Compared to the number of lives people must take to achieve this state, this is a small price indeed!'
We need the energy to let go, to allow the transformation to happen. Like the seed that lets go of its fear in becoming a tree, we too must have the energy to let go, to allow the transformation to happen. In that moment, when our ego is dying, we must be willing to let go of the past. Enlightenment never happens as a continuity of something. It happens in a flash, as a new birth. In Saṃskṛit we call it *viṣāda*. The first chapter of the Gītā is *Arjuna Viṣāda Yogaḥ*. Arjuna's dilemma was so great, yet he was willing to trust Kṛṣṇa and let go. In such a powerless situation, no mental decision taken is correct and when the Master guides you, you must be ready to let go and follow what he says completely, implicitly.
Arjuna had the courage to believe totally in Kṛṣṇa and let go, which was why he had the *Viśvarūpa Darśan*, the cosmic vision of Kṛṣṇa. We must have the energy to let go, to allow the dark night to happen to us. Only if we have trust in the Master can the ultimate gain happen to us.
We need to trust in order to experience the unknown space. At that moment, we have only the Master to hold onto. We must accept the new experience happening to us, and deeply trust that the energy to transcend our old personality is entering us.
Kṛṣṇa emphasizes the feeling of connectedness. Feeling deeply connected to the Master is the basic need to understand this Truth. That is why the East gave so much importance to the Guru, the Master.
### I Create You
*10.4,5 Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness, distress, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame and infamy, all these qualities of living beings are created by Me alone.*
*10.6 The seven great sages and before them, the four great Manus, come from Me, they arose from My mind and all the living beings populating the planet descend from them.*
*10.7 He who knows all this glory and powers of Mine, truly, he is fully united in Me; of that there is no doubt.*
If you understand this first verse, you can immediately relax. Kṛṣṇa says, 'Whatever you have, whether you have a good name or a bad name, it is created by Me.' Then be certain that whatever you have is a gift from the Divine.
Kṛṣṇa asks us to complete with life as it is. Only when we accept ourselves as we are, can we accept others. Only then we will feel deep friendliness with others. Deep friendliness with others is spirituality. Understand that spirituality is honest and deep friendliness with others.
### **I Am Everything, Complete With Everything**
Love is the flowering of our consciousness. Whenever our consciousness expresses itself through the heart, compassion happens, lust becomes love. The touch will become so vibrant, so soothing. I firmly believe that love is the greatest healing power on planet Earth. I tell my healers, 'If you can't spread love, you can never heal.'
When people meet me, I stretch out my hands as soon as I see them. Many feel strange. They feel that spirituality means seriousness and being reserved. Here I am reaching out to people with my stretched hands. It doesn't match the picture of spirituality or the spiritual person that they carry in their heads! According to them spirituality is never associated with sharing or loving.
People from various backgrounds visit our ashram for healing: young and old people, cancer and HIV patients, and people with various other disabilities. If a person has pain in the leg, naturally I get up from my seat and touch their leg to heal. After all the foot is just another part of the body.
An elderly, traditional and conservative Swami gave me friendly advice about this practice. He remarked, 'You are a Swami. It is unbecoming of a Swami to come down from his seat and touch someone's feet. It is against the tradition.' I replied politely, 'The very seat and the cloth which I wear (saffron robes) mean compassion. I acquired this seat because of my compassion. I am not here *for* the seat.'
Spirituality means flowing. Spirituality means radiating, spreading love and compassion. Whenever we enrich out of compassion, we never feel that we have served. We feel that we have been given an opportunity to serve, to enrich.
Whether we believe it or not, as of now, we have a deep enmity or hostility towards others and ourselves. We live in constant self-doubt, self-hatred and self-denial. We may smile at others like models posing for the camera. We may smile, but we never feel friendly. We keep a safe distance and play a safe game because we never feel any real friendliness with others.
To correct this, the first thing you need to do is completion with yourself and accept yourself as you are. Some people tell me, 'I am unable to accept myself as I am, *Swamiji.* What can I do?' I tell them, 'At least accept that you are unable to accept yourself, that is enough.' If we accept that we are unable to accept ourselves, it is enough. We will drop from the mind. That very acceptance will bring completion in us and open a new consciousness in us.
Forgiving others and forgiving yourself are one and the same. When we torture others with our judgment and prejudices, we torture ourselves, too.
Please listen. If your inner image aligns itself to life image, it is destruction. When your inner image stands up to life image, it is destruction. Because your inner image, what you feel as you, is always lower than life's image, the idea you carry about life and others. If the inner image, *mamakāra* tries to make the life image, *svānyakāra* you carry as reality, it will be destruction. We use the same sword to kill others and to commit suicide ourselves. The same mind deals with others as well as with us.
When we try to poison others, there will be a deep sense of guilt in us because the same mind is working in our inner space. We use strong words when we are angry. And once the anger dies down, the sharpness that had been emitted outward turns inward to create a deep guilt. The height of the anger and the depth of the guilt are equal. If the height increases, the depth increases as well.
When Kṛṣṇa says, 'Happiness and distress, birth and death, fear and fearlessness, non-violence and equanimity, satisfaction, austerity, charity, name and fame, fame and infamy, all these various qualities of living beings are created by Me alone,' He means be complete with life as it is, be authentic to all aspects of your life: your inner image, outer image, others' image and life's image. If all the four images reach their peak possibility, it is Enlightenment.
The moment we create the space of completion and complete with life as it is, we experience divinity in everything. We don't exclude anything. The moment we complete, a cognitive shift happens in us. As of now, the cognitive process happening inside our mind, is centered on enmity. The moment we declare completion with ourselves and with life, we complete with the whole world. Then, the complete cognition happens inside our system, which will be centered on bliss.
Kṛṣṇa explains His glory. He says, 'I am everything.' He declares, 'I am the Universal Consciousness. The person who truly knows My glories and powers, engages in yoga, the union of individual consciousness with the divine consciousness, and undoubtedly attains liberation.'
> *etāṁ vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ I so 'vikalpena yogena yujyate nātra saṁśayaḥ II 10.7*
**Listen! When you are complete with you, the Universe will be complete with you. When you are incomplete with you, the Universe will be incomplete with you. Completion with you is** *sātori.* **Completion with the Cosmos is** *samādhi.*
The *Saptaṛṣis*, the seven sages that Kṛṣṇa talks about, are not seven old men with flowing beards sitting in meditation and penance, waiting for something to happen. From my experience, this is the energy field that drives this Universe. This energy field referred to as the *Saptaṛṣis* has the intelligent power to make decisions that determine the course of the Universe.
During my *parivrājaka*, wandering days before enlightenment, I lived for several months in Tapovan, beyond Gaṅgotri and Gomukh, in the Himalayan mountain range at a 17,000 feet altitude. Even now, no roads lead to Tapovan and there are no permanent structures to stay in. I lived like many other Sannyāsis, staying in caves, covering myself with jute cloth and newspaper in the winter and eating whatever fruits were available. Tapovan is referred to as Śambāla, heaven on earth. It is the point from which one can move from the material earthly plane up to the spiritual plane.
Kṛṣṇa refers to the *Saptaṛṣis* as the Universal consciousness that was born from His mind, from Him, the Primal Source and Primal Creator. He is the Saptaṛṣis. His energy decides what enlightened beings should do, and directs their actions. Every movement that I make is governed and decided by this energy.
In Hindu tradition, Manus are the children of Brahma, the Creator. There is a lineage of Manus, fourteen Manus, who populated the earth. Each Manu ruled for a period. The collective period of all fourteen Manus equals one *kalpa*, one day in the life of Brahma. In Saṃskṛit, all humans are termed *Mānava*, meaning those descended from Manu.
As the Universal consciousness, Kṛṣṇa is *all in one*. He is the Creator, Sustainer and Rejuvenator. He is Brahma, Viṣṇu and Śiva. He also transcends all three as the *Parabrahman*, the Supreme Superconsciousness.
One needs to do nothing except understand and accept what Kṛṣṇa is. The Master says that understanding and completing alone liberates us. Nothing more is needed.
# Experience The Light Of Knowledge
*10.8 I am the source of all the spiritual and material worlds. Everything arises from Me. The wise, who know this, are devoted to Me and surrender their heart to Me.*
*10.9 With mind and lives absorbed on Me, always enlightening one another and talking about My glories, the wise are content and blissful.*
*10.10 To those who are always engaged in Me with love, I give them enlightenment by which they come to Me.*
*10.11 Out of compassion to them, I destroy the darkness born out of their ignorance by the shining lamp of knowledge.* |
Now, instead of understanding these statements of Kṛṣṇa intellectually, we should try experiencing them. In the deep meditative mood, let us feel connected to the *Parabrahma* Kṛṣṇa, to our very life source, to our very life energy.
Let us enter into meditation, because all the following verses in this chapter must be experienced. They cannot be understood. There is nothing much to understand.
Later Kṛṣṇa says, 'Amongst the *Ṛṣi*, I am Nārada. Among the months, I am Margazhi. Among the rivers, I am Gangā. Among the fish, I am Makara.' He explains His glories at length.
We may think, 'Why does He explain these things in a detailed way?' He makes us understand, wherever we see the glory, wherever we see the Divine radiating, there lies the greatness. We realize this is true when we start experiencing, when we deeply understand these basic truths of completing with ourselves and connecting with the Universe.
We experience life as divine and a blessing when we understand these things. It happens when we connect with the Divine, when we trust, when we completely open up, when we don't have other vested interests and when we do not beg for anything from life.
As long as we are begging for things in the hope that, 'with this, I will feel blissful,' or 'with that, I will feel blissful', we will ask only for this or that. Only when we understand, 'I want just Him, nothing else. I want the pure experience of the Divine, nothing else,' we experience the whole of Existence in a totally different way. The cognitive shift starts happening in us.
I can imagine how Arjuna felt when Kṛṣṇa revealed these things for the first time, inch by inch. 'Oh Arjuna, I am that. I am this. I am everything.' Arjuna may not have said anything, but he surely must have felt that he was expanding.
Understand this example: You and your husband were ordinary people when you were first married. Slowly, your husband entered politics and became a mayor. After five years, he became governor, a well-known person. Already, you feel connected to him since he is your husband. Now, he becomes a famous person or you understand him as a big person. You deeply feel the gratefulness or the gratitude to him because his expansion has helped bring about yours.
In the same way, Arjuna already felt deeply connected to Kṛṣṇa as his friend. Now, he understands the glories of Kṛṣṇa. When Kṛṣṇa reveals His glories and expands, Arjuna also expands. He says, 'Oh God! I am a friend of such a great person. Oh Kṛṣṇa, You are a great person. I am your friend. I am deeply connected to You.'
When we deeply feel connected to the Master and He expresses His glory, we expand. Here, Arjuna is enjoying the same mood that Kṛṣṇa enjoys. Inch by inch, Arjuna is enjoying the joy and bliss.
Arjuna asks, 'Oh Lord! It is so beautiful. I never feel bored. Please tell
me again and again, all of your glories.'
### Always Engage In Me
Kṛṣṇa explains inch by inch. He reveals who He is and how He is shining. He talks about *Līlā dhyāna*, meditating on the divine play of the Lord. What the eyes see intensely gets registered in the mind. What gets registered in the mind, the eyes see intensely. When the mind is engaged in the Divine, when the heart is captivated by the Divine, we automatically live every moment remembering the Divine. We enjoy talking to each other about the Divine glories because all around us, we see these glories. We are so full of Divine ecstasy and bliss, so fully complete and not wanting anything, because we see life overflowing with Divine bliss and glory.
This was the state of the gopīs, the blessed girls who tended cattle in Kṛṣṇa's home Briṇdāvan. They constantly played with Kṛṣṇa from the time of His infancy. Their entire world revolved around Him. Their minds and hearts were filled with Kṛṣṇa, with no intellect filtering their emotions.
> Viṣṇu, whose incarnation Kṛṣṇa is, wanted to teach a lesson to his disciple, Nārada. Nārada considered himself to be Viṣṇu's greatest devotee. Kṛṣṇa played His *līlā* (divine play) and pretended he had a headache. His devotees brought him all kinds of medicines, which he tried and pronounced useless.
> He told them, 'The only substance that will cure my malaise is the dust from the feet of a true devotee.'
> Nārada and the great sages were shocked. How could they allow the dust of their feet to fall on their Master's head? 'It will be a sacrilege,' they argued.
> One day Viṣṇu pretended to become annoyed. He told Nārada, 'Get out of My sight. Go to the gopīs in Briṇdāvan and tell them what I said and seek a solution.'
When Nārada reached Briṇḍāvan, the gopīs were so busy
with their chores that they would not talk to him. Nārada explained, 'I have come from Vaikunṭa.' They were not impressed. He told them, 'Vaikunṭa is the home of Viṣṇu.' 'Who is Viṣṇu?' they asked. Nārada said, 'Viṣṇu is Kṛṣṇa.'
As soon as he uttered the word Kṛṣṇa, they gathered around Nārada and asked him in one voice, 'How is our Kṛṣṇa, our darling?' Nārada said, 'He is suffering from a headache.' They asked, 'What can we do? We cannot let our Kṛṣṇa suffer.' Nārada told them that Viṣṇu had asked for the dust from the feet of one of his true devotees.
One gopī immediately removed her upper cloth. She placed it on the ground and all the gopīs danced upon this cloth to collect the dust from their feet. Folding the cloth, not worried that she had nothing covering her breasts, the gopī said, 'Here take this to our Kṛṣṇa. We do not know which of us is his true devotee. So this has all the dust from all our feet. Go now and give it to Him.'
Nārada asked, 'Aren't you worried that you are giving Kṛṣṇa the dust from your feet to put on His head?'
In one voice, the gopīs answered, 'Are you crazy? He, our Lord and Lover, is suffering and has asked for the dust from our feet. If it would cure Him, we are ready to dance on His head! We shall give our lives for Him.'
Nārada, humbled, returned to Vaikunṭa with the gopī's upper cloth filled with dust from their feet. Viṣṇu took the cloth in His hands, smelled the dust and pronounced Himself fully cured. The sages, devas and Nārada watched in amazement.
'What did they tell you, Nārada?' He asked. 'Did they give useless reasons and advance futile arguments as to why they could not apply the dust from their feet on their Lord and Master, as you all did?'
Nārada hung his head in shame.
Even to this day all main entrance steps to Viṣṇu temples have the imprint of feet carved upon them. These imprints represent the feet of devotees whose feet dust Viṣṇu covets more than all the crowns He is adorned with!
Kṛṣṇa says, 'With mind and lives absorbed on Me, always enlightening one another and talking about My glories, the wise are content and blissful. To those who are always engaged in Me with love, I give them enlightenment for which they come to Me.'
> *teṣāṁ satata yuktānāṁ bhajatāṁ pṛīti pūrvakam I dadāmi buddhi yogaṁ taṁ yena mām upayānti te II 10.10*
Kṛṣṇa here talks about satsang, the collection of people whose hearts, minds and bodies are immersed in Him. They are the ones who can talk about nothing except Him, who are filled with bliss and love for their Lord and Master. He promises He will provide them the intelligence to enlighten them and bring them to Him.
I keep telling my devotees about the importance of satsangs. These are regular get togethers where people listen to the Master's words, dance to the kīrtans and go home with refreshed and reinforced memories of their Master. Everyone who attends satsangs regularly can tell you that the Master is present with them, wherever they may be, at that particular moment.
### Master Destroys Ignorance
An ashram is an intensified satsang that is forever, twenty-four by seven. That is why I motivate groups of people to form ashrams, spiritual communities, where they can follow their spiritual quest with one-pointed minds.
We are eligible to be part of an ashram community when we are deeply in love with our Master. The motivation to live in an ashram is neither fear that he will hurt us if we leave, nor greed that he will take us to a non-existent heaven if we stay. Rather, it is love born out of this present moment of completion. We must have shed our entire ego and surrender ourselves to the One who has already surrendered Himself. Only then the process works. Otherwise, it is just the blind leading the blind, which is a cult.
Here Kṛṣṇa talks about such an energy field, an ashram. An ashram is not a serious center of penance with old people meditating in painfully distorted postures. Come to one of our ashrams and see for yourself. No one will be serious. They will be laughing all the time. They are not like Nārada and the sages engaged in intellectual arrogance. They are the gopīs who are in love with their Master; with their entire being filled with love for Him. Their being carries the space of *brahmaṇyam bahuputratām*, the feeling that they are the favorite inheritor of the cosmos.
At the ashram, each one does what he can, noone forces them to do anything. But the energy of the Master provides them with intelligence to live for others, to enrich others to the peak of their possibility. It does not allow them to waste themselves in frivolous activities. They live and radiate the truth that life is for enriching! One does not work out of fear, greed, motivation or necessity. An ashramite (ashram resident) works out of gratitude. Once we start to measure what people do and start comparing, we create a political organization, not a spiritual organization.
**Listen. A man who works out of fear and greed is a** *śūdra.* **The man who works out of attention need is a** *vaiśya***. The man who works out of jealousy or comparison to prove that he is superior to others is a** *kṣatriya***. The man who works out of gratitude is a** *brāhmaṇa.*
These differentiations do not come by birth. They are a result of our *guṇas*, our attributes, our mental make-up, our root patterns. They come into our being when we earn and develop them.
A man cooked for a certain monastery for thirty years. He never bothered to be around the Master, nor did he attend the Master's discourses regularly. When it was time for the Master to leave his body, he called everyone to announce the heir to the monastery. Everyone expected someone who was always very close to the Master to take that seat. Instead the Master said, 'You have all listened to my discourses all these years. However, this cook lived my teachings. He is my successor.' By saying that, he gave the cook the experience of his enlightenment.
People are not equal. Each one comes with his own *karma* (unfulfilled actions) and a particular root pattern. As long as the Master is there, He takes care of everything. When the Master is not there in body, the whole thing becomes *dharma*, righteousness. When the Master is there, everything becomes *mokṣa*, liberation. That is the difference between *dharma* and *mokṣa*. Work for *mokṣa*. That is the difference between an ashram and a monastery.
My mission is for people to live together focused on spiritual evolution; to enrich with science of living enlightenment, towards transformation of oneself through meditation. Soon people will find out how much better this system works compared to their normal lifestyle.
I say to all of them, as Kṛṣṇa said: *those who are always engaged in Me with love, I give them Enlightenment by which they come to Me.*
The Master defines Himself in the last verse:
'I destroy the darkness of ignorance within them, with the shining lamp of wisdom, through my compassion.'
> *teṣāṁ evānukampārtham aham ajñāna-jaṁ tamaḥ I nāśayāmy ātma-bhāva-stho jñāna-dīpena bhāsvata II 10.11*
The Saṃskṛit word 'Guru', meaning Master, has two syllables: *gu* refers to darkness and *ru* to light. The Master leads the disciple from darkness into light with compassion. This darkness of ignorance is the identification that one has with one's self, one's material attachments and material possessions. This identification surely leads to sorrow since this attachment is for things that are fleeting and not for something long lasting.
Wealth gets created overnight and disappears just as quickly. Relationships, however sound, last only as long as the body lasts, most often far less, since the mind is even more incomplete in holding onto relationships. Nothing that exists in this world, nothing that is of material creation, can last eternally. Our impression that material possessions and attachments last, comes from ignorance. This ignorance is born of self-identity, ego.
The Master is the only person who can dispel that darkness. Only He can light up that wisdom within you in order for you to realize that you are already one with Existence and therefore need nothing from this material world. Your Master gains nothing from teaching you. He gains nothing from enlightening you. He does it out of sheer compassion, so that others may experience the same bliss that He constantly experiences.
# Know Yourself By Yourself
* 10.12 You are the supreme Truth, supreme sustenance, supreme Purifier, the Primal, Eternal and Glorious Lord.
* 10.13 All the sages like Nārada, Asita, Devala, and Vyāsa have explained this. Now you are personally explaining to me.
* 10.14 Oh Keśava, I accept all these truths that You have told me. Oh Lord, neither the gods nor the demons know You.
* 10.15 Surely, You alone know Yourself by Yourself, Oh Perfect One, the origin of beings, Oh Lord of beings, Oh God of gods, Oh Lord of the world.
* 10.16 Only You can describe in detail Your divine glories by which You pervade this Universe.
* 10.17 How may I know You by contemplation? In which forms should I contemplate on You, Oh Lord?
* 10.18 Tell me in detail of Your powers and glories, Oh Janārdana. Again, please tell for my satisfaction as I do not tire of listening to Your sweet words.
Arjuna becomes the perfect disciple. He has no doubts about whatever Kṛṣṇa has said to him so far. It only corroborates what the great sages have said. All that Arjuna seeks is that his Lord and Master tells him more about Himself, His glories, 'I just need to know how I should approach You, how I should see You. Tell me more, I can never tire of listening to Your words.'
Arjuna is in love with His Master. When you are in such deep love
as Arjuna is now, and as the gopīs were with Kṛṣṇa in Briṇdāvan, there is nothing to be said. There is nothing even to be heard. Whatever Arjuna says is merely to keep his end of the dialogue going. Arjuna knows that there is no need for Kṛṣṇa to say anything now. Yes, he would be delighted if Kṛṣṇa were to speak of His glories, His *līlā.* However, Arjuna is in such a state of meditation, ready for his ultimate experience, that whatever his Master says or does would not matter to him. |
Of the vibrations, Kṛṣṇa says He is the transcendental OṀ—*girāṁ asmy ekam akṣaram* (10.25). OṀ is the primal sound from which the Universe manifested itself. It is the *praṇava*, the mystic symbol.
The symbol of OṀ— contains three curves, a semicircle and a dot. Out of the three curves, the upper curve symbolizes the waking state, the lower curve denotes deep sleep and the right curve denotes the dream state. It thus represents the three states of individual consciousness. The dot represents the fourth state of consciousness, *turīya,* complete awareness. The semicircle represents *māyā,* illusion, and separates the dot from the three curves. But the open semicircle represents the Absolute which is unaffected by *māyā.*
Of the different types of sacrifices, Kṛṣṇa says He is the *japa* or chanting of holy names—*yajñānāṁ japa-yajño 'smi* (10.25).
Of the immovable objects in the world, He says He is the mighty and majestic Himalayas. The Himalayas, literally meaning 'the abode of snow', is home to hundreds of peaks, including the highest peak in the world. Some great rivers originate in it and flow through it, including Gaṅgā, Yamunā, Brahmaputra and Indus.
The Himalayas have a great unique spiritual significance as well. Kailasa, abode of Śiva, is the earthly representation of the metaphorical Meru. The Himalayan mountains are the spiritual incubator of the world. The Himalayas are truly a powerful energy field.
For thousands of years, millions of *Sādhus* (sages) have lived there and left their bodies from there. When Enlightened Masters leave their bodies, the result of their penance, the energy of their spiritual penance, is not carried by the spirit. They leave behind this energy in their bodies. Imagine how much energy is in the Himalayas, where so many Enlightened beings have left their bodies! We should be thankful to the Himalayas since their positive energy balances the collective negativity in the world.
> The Himalayan Mountains are home to me. I never believed, when I left home to travel to the Himalayas, that I would return to South Bharat. It was in the Himalayas that I met **Mahāvatār Bābā,** the great Master who has been living in these mountains for thousands of years. You may believe it or not believe it, but that is the Truth.
> On the way to Kedarnath, Mahāvatār Bābā called me by the name I am now called. He walked into me after calling me **'THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM'.** I thought he was asking me to look for a master named *Nithyananda*!
> So I went searching for this master. More than a year later, at Calcutta, on the banks of the river Hooghly, a tributary of the river Gaṅgā, an old Sannyāsi insisted on giving me Sannyāsa before he died. I was not keen to take Sannyāsa. I was looking for Enlightenment. But he insisted. So I agreed.
#### **To my utter surprise he gave me the name—** *THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.*
I asked this Sannyāsi, 'Why?' He said, 'I do not know. This is what I was asked to do.' He did not explain who asked him to give me the name and initiation. So, I tell my disciples that Mahāvatār Bābā is our *Kulaguru*, Master of our lineage, and Kedar is our *kṣetra*, our spiritual location.
When Kṛṣṇa says, 'I am the Himalayan Mountain out of all unmoving things, *sthāvarāṇāṁ himālayaḥ* (10.25)*.*' I can feel the energy of Kṛṣṇa in these mountains. Everyone who has been with me on these trips have felt it at some point. They are blessed. They have been in Kṛṣṇa consciousness!
# I Am Banyan Tree, I Am Time
*10.26 Of all the trees, I am the Banyan tree and of all the sages of the gods, I am Nārada. Of the Gandharvas, I am Citraratha. Of the realized souls, I am the sage Kapila.*
*10.27 Of the horses, know me to be Ucchaiśravas born of the nectar generated from the churning of the ocean. Of the elephants, Airāvata and of men, the king.*
*10.28 Of the weapons, I am the thunderbolt. Of the cows, I am Kāmadhenu; For begetting children, I am the god of love. Of the snakes, I am Vāsuki.*
*10.29 Of the serpents, I am Ananta. Of the water deities, I am Varuṇa. Of the ancestors, I am Aryamā and of the ones who ensure discipline, I am Yama.*
*10.30 Of the Daitya (demons), I am Prahlād and of the reckoners, I am Time. Of the animals, I am the king of animals (Lion) and of the birds, I am Garuḍa.*
Kṛṣṇa says among the trees He is the banyan tree, *aśvatthaḥ sarva vṛkṣānāṁ* (10.26). The banyan tree develops its root-like structures from the branches. These grow into the earth as secondary roots. The metaphysical meaning of the banyan tree is that just as the banyan tree grows its roots upside down unlike other trees, the spiritual person shuns the illusory outer world, the world that most people run after. Instead, he goes inwards towards the Absolute.
In a later chapter Kṛṣṇa says that the leaves of the banyan tree are the Vedas. He who knows this tree is the knower of the Vedas.
Of all the spiritually enlightened Masters, the *Ṛṣis,* Kṛṣṇa says He is Nārada. Nārada is considered the greatest of all devotees. His mind is immersed in remembering Viṣṇu, forever chanting '*Nārāyaṇa, Nārāyaṇa'.* Kṛṣṇa identifies Himself with His greatest devotee.
Of the Gandharvas, the celestial beings, Kṛṣṇa says He is Citraratha. Gandharvas are celestial beings skilled in music and they are guardians of the soma juice—the nectar of the divine beings. Citraratha is the king of the Gandharvas.
### **I Am the Complete Being**
Among the Siddhas, the complete beings, the Self-realized persons, Kṛṣṇa says He is Kapila, the complete sage. Kapila is the author of the *Sāṅkhya Yoga* system of philosophy, which deals with the elements of the physical Universe and the spiritual world. He is also the founding father of *Mahānirvāṇi Pīṭha—Kapila Sarvajña Pīṭha*. Kapila is considered an incarnation of Viṣṇu and Mahādev.
Listen. Śrī Kṛṣṇa is the greatest follower of *Sāṅkhya Yoga* of *Mahānirvāṇi Pīṭha,* the oldest apex body of *sanātana-dharma*. Understand, after the first chapter, *Arjuna Viṣāda Yogaḥ*, the first words that come out of Bhagavān's mouth are *Sāṅkhya Yog*a—*nai'naṁ chindanti śastrāṇi nai 'naṁ dahati pāvakaḥ* (2.23)*.*
I can be sure that Kṛṣṇa was filled with Kapila. So, here Bhagavān introduces Himself saying, 'Among the perfect complete beings, I am Kapila—*siddhānāṁ kapilo muniḥ* (10.26).' This means that in Kṛṣṇa's time, Kapila was the star of the spiritual world. That is why He mentions Kapila. I can see the whole compassion of Kapila. I know for sure that he was the first man who started thinking. Till then, thinking was not part of humanity. The first human being on planet Earth who started thinking and experienced completion was Kapila.
Kapila Muni is one of the great Incarnations celebrated in Śrī-
mad Bhāgavatam. There is a beautiful book called *Kapila Gītā*, Kapila's teachings to his mother, Devāhuti recorded in Śrīmad Bhāgavatam and other books Kapila's *Sāṅkhya Sūtra* and *Sāṅkhya Kārika* based on his philosophy. When I was studying them, I found such beautiful expressions! If you read Kapila, you won't find a single moral lesson or even a definition of morality or immorality. But, the followers of Kapila will be the most beautiful moral beings on planet Earth, because He just puts you into the natural flow of your being. You don't hide anything from others and yourself. You are not afraid of anything that is within or outside you.
What pristine purity! Kapila is the definition of the natural law of Existence, the innate intelligence. I tell you, Kapila is as beautiful as the gopikās of Bhāgavatam, as intelligent as Kṛṣṇa's Gītā, and as natural as Dharmarāja (name of Yudhiṣṭra, the righteous king). Only with certain completion, can you understand the intelligence, beauty, and naturalness, all that can flow together in one space, that is Kapila.
Next, Ucchaiśravas is the legendary snow-white horse that emerged during the churning of the ocean of milk described in the Bhāgavatam.
According to the history, the *devas*, the good, oppressed by the *asuras*, the evil, appealed to Lord Viṣṇu for help. Viṣṇu directed *devas* to churn the ocean of milk upon which Viṣṇu rests, using Meru, the mountain, as the staff and Vāsuki, the serpent, as the rope. Viṣṇu became the base as a tortoise upon which Meru rested. Since the *devas* did not have the strength to do the job alone, they took the help of the *asuras* promising them a share in whatever materialized.
During the churning, various divine entities emerged. Among these were the divine horse, Ucchaiśravas, and the four-tusked king of the elephants, Airāvata, whom Indra took as his mount.
As part of the churning process, a deadly poison *hālahāla* also emerged that threatened to take the lives of the *devas* and *asuras*. Śiva came to their rescue and drank the poison. Finally, the nectar of immortality emerged. Viṣṇu, in the form of a beautiful damsel Mohini
kept the *asuras* occupied, while He allowed the *devas* to drink the *amṛta,* nectar of immortality, and become invincible.
This is a metaphysical representation signifying how we are pushed and pulled by desires in our lives. From this churning in our life, various products emerge. The nectar of immortality emerges when we offer our entire being to the Divine, as we go beyond the push and pull of desires, beyond life and death. Then we dwell in ultimate bliss. There may be obstacles in the path. Yet, the Master supports and protects us during our churning, as we endeavor to realize the ultimate state. Just as Śiva drank the poison that came out as a result of churning the ocean, the Master holds the disciple steady as the unconscious root patterns, *saṁskāras* rise to the surface during our spiritual maturing.
Kṛṣṇa says, among the weapons, He is *vajra*, the thunderbolt. This is the weapon of Indra, king of the demigods. Viṣṇu is considered to be present in the *vajra*. Indra was specifically given this weapon—the thunderbolt, for a purpose. Kṛṣṇa does not choose His own weapon, the *cakra*, the mighty discus. Instead he used Indra's vajra that was made from the bones of the great sage Dadhici, who gave up his life to destroy the evil Vṛtāsura.
Among the cows, He says He is the sacred cow, Kāmadhuk or Kāmadhenu, which also emerged during the churning of the ocean. In the Hindu way of life, the cow is worshipped for her essential utility. Kāmadhuka is considered to be the cow that grants all wishes and is the mother of all cows.
Kṛṣṇa says, for begetting children, He is the god of love, the basis for procreation. He says He is the Vāsuki of serpents. Vāsuki is the king of snakes. Vāsuki was used as the rope and he wound himself around Meru, the staff, for churning the ocean of milk.
Kṛṣṇa says, among the *nāgas*, non-poisonous snakes or creatures of the nether world, He is Ananta, the many-hooded serpent who forms the bed of Lord Viṣṇu. He is said to support all the planets on his various hoods, including the Earth.
Among the water beings, Kṛṣṇa says He is Varuṇa, the god of the mightiest water body, the ocean.
Among the ancestors, Kṛṣṇa says He is Aryamā, one of the Ādityas, who presides over a planet occupied by the energy bodies of our ancestors.
Of the ones who ensure discipline, Kṛṣṇa says He is Yama, the Lord of death. Death is the perfect equalizer of all beings. Death is the only certain thing in the life of all beings and it treats everyone exactly the same whether they are big or small, rich or poor. So the Lord of death, Yama, ensures perfect discipline. The Saṃskṛit word *yama* means both discipline and death. Yama is the first of the eight limbs of Patañjali's *Aṣṭāṅga Yoga*.
Of the Daityas, Kṛṣṇa says He is Prahlād—*prahlādaś cāsmi daityanāṁ* (10.30). The Daityas are considered to be a race of beings that warred against the demigods. Prahlād was the son of a powerful Daitya King, Hiraṇyakaśipu. Prahlād was a pious child, an embodiment of integrity. The young Prahlād is a supreme example of devotion. His life is the example that total surrender to the Divine is possible and that such surrender leads the Divine to completely care for His devotees, in all situations and at all times.
Of the reckoners, Kṛṣṇa says He is Kāla, Time itself—*kālaḥ kalayatām aham* (10.30). Time is the ultimate reckoner. No being exists who can beat Time. Irrespective of who it is, Time always moves on. It cannot be stopped by anyone.
Of the animals, Kṛṣṇa says He is the Lion, king of the jungle. Among birds, He says He is Garuḍa, king of birds, the eagle who is the mount of Lord Viṣṇu.
### I Am Rama -
*10.31 Of the purifiers, I am the Wind. Of the wielders of weapons, I am Rāma. Of the water beings, I am the Shark and of the flowing rivers, I am Jāhnavi (Gaṅgā).*
*10.32 Of all creations, I am surely the Beginning and end and the middle, Oh Arjuna. Of all knowledge, I am the Spiritual knowledge of the Self. Of all arguments, I am the Logic.*
*10.33 Of the letters, I am the 'A'. Of the dual words, I am the Compounds and surely I am the never-ending time. I am the Omniscient who sees everything.*
*10.34 I am the all-devouring Death and I am the Creator of all things of the future. Of the feminine, I am Fame, Fortune, Beautiful speech, Memory, intelligence, Faithfulness and Patience.*
*10.35 Of the Sāma Veda hymns, I am the Bṛhat Sāma and of all poetry, I am the Gāyatrī. Of the months, I am Mārgaśīrṣa and of the seasons, I am Spring.*
*10.36 Of all the cheating, I am Gambling. Of the effulgent things, I am the Effulgence. I am Victory, I am Effort, I am the Goodness of the good.*
*10.37 Of the descendants of Vṛṣṇi, I am Vāsudeva Kṛṣna. Of the Pāṇḍava, I am Arjuna. Of the Sages, I am also Vyāsa and of the thinkers, I am Uśāna.*
*10.38 Of rulers, I am their Scepter. Of the victorious, I am Statesmanship. Of all secrets, I am also Silence. Of the wise, I am Wisdom.*
Of the purifying elements, Kṛṣṇa says He is the formless and pure wind—*pavanaḥ pavatām asmi* (10.31). The wind pervades the other elements such as earth, water and fire and removes impurities.
Of the wielders of weapons, He says He is Rāma, the seventh incarnation of Viṣṇu—*rāmaḥ śastra-bhṛtām aham* (10.31). Śrī Rāma defeated Rāvaṇa, the demonic ruler of Lankā who abducted his wife, Sīta. Rāma was a righteous ruler and chosen heir to his father's throne. Yet, Rāma went into exile to uphold his father's vow. Rāma is considered the greatest archer ever known. Of the ten incarnations of Viṣṇu, Rāma is the incarnation just prior to Kṛṣṇa. Of the aquatic beings, the fish, He says He is the Shark, the most powerful and feared. |
Our entire existence as we know it, is unreal. So therefore, what can be true about it? How can we boast and take credit for a life that we don't have any control over? We have no control over the next breath we take. We have no control over how long our loved ones will live. We have no control over what will happen during the course of our lives. Yet, we believe we are in control of the whole of our lives.
#### **Divine or Delusion?**
Hiraṇyakaśipu, the demon king, thought he was God and he made his subjects chant his name, '*Hiraṇyāya namaḥ'*. Kṛṣṇa also stated that He was God. The difference between the two was that Hiraṇyakaśipu could not give the experience to his subjects. He told them, 'Either believe that I am God or I will kill you!' He threatened his subjects into this behavior, whether or not they actually believed he was God. Please understand that conversion by blood or bread does not help. While both of them declared they were gods, Kṛṣṇa could actually prove it. He could give the experience of Universal consciousness to people!
No great Master believed in spreading his words through fear and greed. All great Masters spread their words through unconditional love and compassion. That is the only way truth can spread. Unfortunately, the disciples who followed these spiritual Masters were not always masters themselves. They were there to establish business practices in the form of religions. They were organizers, not leaders. Fear and greed became handy tools of organization and propagation, since these followers did not have the experience of truth within themselves.
How to find out whether a person is an Enlightened Master, an Incarnation? How to establish whether a person is enlightened or just egoistic? Listen! This is the scale: If he can give the experience, then whatever comes from him is the truth. Here Kṛṣṇa shows clearly that *He Is Everything*. He demonstrates His Divinity to Arjuna. Kṛṣṇa walks His talk in this chapter.
In the Bhāgavatam, there is a beautiful verse that the gopī (cowherdess of Briṇdāvan), sings to Kṛṣṇa, who is everything to her clan:
> *tava kathāmṛtaṁ tapta jīvanaṁ kavibhirīritam kalmaṣāpahaṁ śravaṇamaṇgalam śrīmadātatam bhuvi grhṇanti te bhūritā janāḥ*
'O Kṛṣṇa, *tava kathāmṛtaṁ tapta jīvanaṁ*…Your words and the words uttered about You are *kathāmṛtaṁ*, words of immortality, words of nectar, words both *on* You and *by* You. Just by listening to these words, You create auspiciousness in us.
'These words are worshipped and expressed as the highest truth by the great *Ṛṣis.* We who have experienced You, feel the joy again and again by speaking about You. You rejuvenate our whole being. Just by listening to these words about You and by You, we are transported to a different plane.'
If you have fallen in love with Kṛṣṇa, this is the chapter to know Him and enjoy Him. Here in this chapter He does not give any teachings. All intellectual teachings are over. He gives the experience directly: '*I am Everything*.' He gives the experience of the ultimate Universal consciousness and the realization that He is present in everything. Arjuna experiences the Universal consciousness. This whole chapter is pure experience.
The first thing we need to understand is whether it is possible to have the experience of the Universal consciousness. Secondly, what is the basic qualification to experience it? Thirdly, what really happens inside our being during such an experience? These three things we shall understand from this chapter and explore the wonderful possibility of experiencing Kṛṣṇa as the Cosmic window.
#### **Love KṚṢṆa To Experience KṚṢṆa**
In the previous chapter, Kṛṣṇa gave the intellectual explanation that He is the Ultimate. More than an intellectual expression, I may say that this is an expression given to a person who is deeply in love. Kṛṣṇa can be God only when a person achieves the maturity of Arjuna. The truth should be declared only when a person is qualified and mature. Only when you reach the maturity of Arjuna can you experience the divinity of Kṛṣṇa. When you feel deeply connected to a person, he looks divine even though he may be quite ordinary in reality.
Śiva says in Tantra that when one drops one's fantasies, he becomes Śiva and his wife becomes Uma. He reaches the state of *Śivatva*, the state of Śiva, and she reaches the state of Devi. Truth can only be expressed when the listener is ready.
Kṛṣṇa rules by love. Though He was the king of the Yādava clan, He ruled not by authority and power, but by personal example of love and compassion. Those who lived with Kṛṣṇa identified with Him and loved Him beyond their own selves.
How does one attain Enlightenment living a normal life? In the *Śiva Sutra*, Śiva says there is nothing wrong with a husband and wife living a normal conjugal life, but they need to drop their fantasies about one another. When we live without fantasies, the other person looks like God. Only then the other person is real.
Please understand, everybody is God, including *you*. But each of us carries our own idea of God and tries to put everyone else into that frame. When they do not fit into the frame, we throw the person out instead of throwing the frame.
Just understand. When you are deeply connected with the other person as they are, when you can be complete and accept anybody as he or she is, you establish a divine relationship. However, to do so, you must first learn to do self-completion and accept your own self as *you* are. Listen, when you try to chisel each other constantly, you will only cause unhappiness and incompletions in your life. But when you do completion with yourself and completion with others, and accept everyone as they are, the whole world appears as God.
This can be achieved in two ways. Firstly, by your own *tapas*, your
spiritual penance, you acquire maturity by undergoing this experience repeatedly. You need to keep dropping your fantasies about other people. Secondly, a Master can also give you this experience by infusing tremendous energy in you, by bringing you to his own frequency. But even to retain the energy of the Master, you need a certain level of maturity. This is what happens here in this chapter. The frequency of Kṛṣṇa's Cosmic form is too much for Arjuna to bear and he cries out to Kṛṣṇa to resume his normal form.
A small example: Once I was watching the disaster of Hurricane Katrina in the USA on television when an ashramite asked me why such calamities were taking place. I tried to explain to them that it is something like driving your car or SUV and incidentally it goes over a small anthill. As far as the ants are concerned this is a natural calamity for them. They may call it 'Hurricane SUV!' But as far as you are concerned you are not even aware of this disaster. You are just driving the SUV. Can you relate with the ants in this incident or say that driving over their anthill was pre-destined? Their logic and yours are completely different. Neither can they question you nor can you answer them.
We can only conclude, 'This is all God's will.' The kind of explanation any organized religion gives is also this! No logical answer or explanation can ever be given for these experiences. The frequency, logic, perception and concepts of the ants are completely different from ours, just as ours is again completely different from the Cosmic consciousness. The frequency of this consciousness is in a completely different dimension. From the Cosmic level, it is something like a mug of water spilling onto an anthill, washing away the ants.
It is not possible to comprehend what that level or frequency is. What is possible is for us to raise the frequency of our will or consciousness to be one with It, to learn to live with It and experience It. Neither God nor your wife can be understood; just learn to live with them!
If the person is charismatic, has a way with words, he will have created a new philosophy and cheated a group of people. This is probably why great philosophers convince others, but they themselves are not convinced. I know a great atheist who chanted God's name when he lay dying! The very act of trying to convince and convert others testified to the fact that he was not convinced himself.
Please be aware that conversion is an intellectual and psychological crime. And preachers who convert others without any deep, personal experience of the divine, always fall into the worst kind of depression. They punish themselves by their own acts.
One person from Oklahoma who was associated with us was a reverend of the clergy. He enjoyed our programs and eventually went on to become a teacher of our meditation programs. I had never asked him to convert himself to our religion. To begin with, I myself do not have any religion! There is no need because what I teach is pure *satya*, the truth.
It is like this: The truth of the inner light given by Kṛṣṇa belongs to humanity and not to any particular religion. It is not necessary to convert to any religion. It is enough if you understand the truth and live your life happily and intensely in the space of completion.
Please understand, each one of you is divine! You are all cast in the mold of the Divine. All you need is this awareness that you too are divine and just start powerfully living and radiating the Divine.
That is the difference between Kṛṣṇa, the Incarnation, and Hiraṇya, demon. Hiraṇya is just trying to play the game when he himself does not have the experience. Kṛṣṇa gives the experience directly. When He declares that He is God, it is not for Him to satisfy His ego but for us to experience the truth. He tells Arjuna that He is uttering these words for Arjuna's sake.
Let us now go into the verses and examine three questions:
**Can Universal consciousness be experienced? What is the basic qualification for this experience? What happens when one experiences it?** These three questions are explained beautifully by Śrī Kṛṣṇa in this chapter.
### I Wish To See Your Divine Form
- *11.1 Arjuna says: O Lord! By listening to Your wisdom on the supreme secret of Existence and Your glory, I feel that my delusion has disappeared.*
- *11.2 O Lotus-eyed Kṛṣṇa! I have listened from You in detail about the creation and destruction of all living beings, also Your inexhaustible greatness.*
- *11.3 O Parameśvara, Lord Supreme, though You are here before Me as You have declared Yourself, I wish to see the Divine Cosmic Form of Yours, Puruṣottama, Supreme Being.*
- *11.4 O Prabhu, my Lord, if You think it is possible for me to see Your Cosmic Form, then please, O Yogeśvara, Lord of Yoga and all mystic power, kindly show me that Imperishable Universal Self.*
In the minds of many, Kṛṣṇa is considered an Incarnation. It is in this chapter that Kṛṣṇa reveals Himself as not just an Incarnation but as also the very source from which everything flows. He is the Source of all sources, the Cause of all causes, the source of all the worlds and Universes.
Arjuna has already listened from Kṛṣṇa about everything that he needs to do. Arjuna's questions have all disappeared; his doubts, his incompletions and delusions have dissolved. In the previous chapter, Kṛṣṇa explains to Arjuna who *He really is.*
It is not that Arjuna is not aware of the greatness of Kṛṣṇa and His Divinity. It is based on his deep faith in Kṛṣṇa that Arjuna chose to have the Master assist him unarmed as his charioteer, while Duryodhana chose Kṛṣṇa's vast Yādava army.
Despite the faith that Arjuna has in Kṛṣṇa, he has self-doubts too. Doubts and faith are two sides of the same coin. You cannot have one without the other. At the intellectual level, Arjuna had shed his doubts. At the emotional level he had shed his doubts. But at the being level, at the very core of his being, Arjuna had self-doubts. He was still troubled by what he was about to do.
Arjuna has no one else to ask but Kṛṣṇa. Intuitively Arjuna sees his own Self in Kṛṣṇa. *Nara*, the man, meets *Nārāyaṇa,* the Divine. Arjuna knows at the depths of his being that Kṛṣṇa and Kṛṣṇa alone can provide the answers to the self-doubts that have risen within him.
### **Can Universal Consciousness Be Experienced?**
Step by step, Kṛṣṇa clears Arjuna's self-doubts. First, Kṛṣṇa addresses Arjuna's doubts of the intellect. Kṛṣṇa explains to him the misconceptions that Arjuna has from the literal reading of the scriptures and what he has understood to be right and wrong. 'All the people in front of you are already dead,' says the Lord, 'I eliminated them long ago; why are you then worried? Do what you need to do.'
Kṛṣṇa then clears any lingering emotional doubts that Arjuna may have by explaining to him what He, the master of the Universe, is all about. He tells Arjuna who *He really is*. After detailing all His glories, Kṛṣṇa says that there is no end to His divine manifestations, His *vibhūti*. Wherever there is something glorious, powerful and prosperous, Kṛṣṇa is in existence. Kṛṣṇa concludes, saying that there is no need for detailed knowledge, as He supports all of Existence within just a fragment of His divine Self.
And now, finally, the time has come for Arjuna to see Kṛṣṇa as *He truly is*. Arjuna is standing on the last step. He beseeches, 'My delusion has been dispelled and I am now aware of Your divinity. Please show me now who You really are.'
> *mad anugrahāya paramaṁ guhyam adhyātma saṁjñitam I yat tvayokaṁ vacas tena moho 'yam vigato mam II 11.1*
And yet, Arjuna still hesitates. He wants to know, but he is not sure if he can bear to experience the truth. He says one phrase clearly, 'If you think I can behold Your form,' which indicates that there is already some fear in him. He also has self-doubts. Yes, Kṛṣṇa said that He had already destroyed all of Arjuna's enemies. But physically they are in front of Arjuna. He believes what Kṛṣṇa says. But his senses tell him a different story.
It is not important what others think; what is important is what *we* think. We should be ready to take the responsibility and face whatever comes. Even simple truths or experiences cannot be given so easily, since the receiver must have the maturity to hold what he has received. |
In 2005, during the pilgrimage to the *cār dhām* (four sacred sites of Hindus) in the Himalayas, a devotee from the USA kept asking me for a darśan of Mahāvatār Bābā. Mahāvatār Bābā, the *Paramaguru* of Paramahamsa Yogānanda, lives eternally in these parts of the Himālayas. He blessed me with my name before my Self Realization, so He is, in fact, the *Paramaguru* of my lineage. I said to her that there was nothing I could do but if she had faith, He would appear. When she was riding a pony on the way from Gaurikund to Kedār, she saw Bābā passing by. When she told me about this, I found that she indeed had an experience. I told her that she would be experiencing the effects of that energy for quite some time. For six months her body was adjusting to that intense energy experience.
Here Arjuna says, 'If you think I can behold your Cosmic form, My Lord, show me Your unmasked, manifested Universal Self.' Please understand, before entering into the experience you must have the courage to take whatever comes.
There are people I know, who after meditating for about a year, start experiencing the state of boundarilessness. They get frightened and shaken and afraid of losing themselves. I tell them that the meditation itself was to give them the experience of boundarilessness. It is like taking all the trouble to invite a guest to your house and when he does arrive, you are surprised at his arrival! Invariably when people have the experience for the first time, they are shaken and try to escape.
In many instances, during the darkness meditations in Inner Awakening program, people come to the point of losing their body consciousness. They get scared and refuse to go along with the experience. After the meditation session is over, they tell me what happened. By then it is too late, they have missed the opportunity!
This is also the case with people who practice chanting intensely. When the Divine starts giving them the experience, they are shaken by fear and stop. When you are meditating on the Divine, a chant or God, do not try to escape when you get the vision or darśan. Please understand that the Divine will never disturb you, only your fear disturbs you. When you have the experience, have the courage to go with it. With the Divine, nothing is too much. Therefore, don't worry about overdoing anything in spirituality. There is nothing called too much in spiritual energy and spiritual experience. There can never be too much of *bhakti* or devotion, too much of the Divine, too much of bliss.
Here, Arjuna says, 'If you think I can behold your Cosmic form…' Arjuna wants the experience but puts the responsibility on Kṛṣṇa. He wants the sweet but not diabetes! Of course, the divine sweet can never make you a diabetic.
I had occasion to visit Melkote, the place where Rāmānujacārya, the Hindu saint had lived.
The *prasād* (food offered to the Lord and distributed to people) was so tasty and intensely sweet. I wondered if the devotees would have become diabetic , but was surprised when I was told there was no diabetic in the entire village, although everyone consumed the prasād daily! Understand, food offered to God gets energized and becomes *amṛta* or nectar. What we chant while offering the prasād cleanses and energizes it.
When food is put before the deity in a temple where *mantras* are chanted constantly, the food absorbs the pure, spiritual energy. It starts radiating the energy of the divine positive qualities. One cannot fall sick by eating prasād.
With divine energy, the effect is always positive, never negative. You cannot die in the *amṛtasāgara,* the ocean of nectar. When it comes to the Divine, all you need to do is jump into It with your whole being. All you need to do is to relax into It for transformation.
Arjuna says:
*manyase yadi tacchakhyaṁ mayā draṣṭum iti prabho I yogeśvara tato me tvaṁ darśayātmānam avyayam II 11.4*
'If You think I am able to behold, O My Lord, Yogeśvara, Master of all mystic power, please show me Your Cosmic form.'
Many of you are like Arjuna. In fact, all of you are like Arjuna. You do not wish to take any risks. The Master has to calculate all the risks for you. You want the Master to make the experience risk-free, safe and pleasant. Unfortunately, it does not work that way. Yes, the experience is bliss, it is liberating, but that blissful experience destroys your identity, kills the ego and recreates the Divine in you.
If you wish to be as you were, do not ask for the experience. The Master's job is to transform. The Master is a surgeon, the surgeon of egos. Once you come to Him, it is a point of no return. I tell people that once they enter the gates of the ashram, they have made a life-long, no-return commitment. Even if they go out, they cannot get me out!
There is no such thing as partial surrender to a Master. There is no such thing as, 'Please give me what I can take. Let me take a sip and see if I like it. If I do, I shall ask You for more. If not, I shall not take anymore.'
Of course, the Master knows your readiness far better than you do. That is why I work on you in stages. As long as you are not ready, what I give you is brain and eye candy, that's all. You can gaze in happiness and go away. The form is all that you can take. It is only when your seriousness of purpose is established that I can start working on you without fear that you will run away from the operating table. Till then you only behave under the delusion that you have surrendered. It is one more fantasy, that is all.
The brahmacāris who train at the ashram understand the power of the Master's words. They listen and listen completely, without applying logic and reason. Logic and reason come with ego. To be egoless, you need to be mindless and shed logic.
Arjuna is an evolved disciple. What he says only seems to reflect what an ordinary person would have said. In fact, what Arjuna implies here is far more. 'Please give me Your Cosmic vision,' Arjuna pleads, 'if it may please You. I am keen to have it, but the decision is Yours. Let what happens be decided by You,' he says to Kṛṣṇa. What he implies is this: 'I have listened all that You have said. My questions have disappeared and my delusions have evaporated. I truly understand Your greatness. May I see You in Your true form?
'I have no right to ask all this of You. It is not any penance I may have done that makes me deserve this. It is not that I have reached a level of intellectual understanding of You that makes me deserve this. It is not that I have reached the peak of devotion that makes me deserve Your vision. I have no right to demand. However, in all humility, as Your devotee, as one who surrenders to You, I ask of You to show me who You really are. Please show me Your entire splendor, Your valor, Your wisdom, Your truth and all that You really are!'
## Let Me Give You The Divine Eye
*11.5 Bhagavān says:*
* O My dear Pārtha, behold now My hundreds and thousands of forms, of infinite divine sorts, of infinite colors and shapes.
* 11.6 O Bhārata, see here the different manifestations of the Āditya, the Vasus, the Rudras, the Aśvins, the Māruts and all other gods. Behold the many wonderful forms which noone has ever seen before.
* 11.7 O Arjuna, see at once now in this body of Mine, the whole Universe completely in this one place, all the moving and the unmoving, and see everything else you desire to see also.
* 11.8 But you cannot see Me with your own physical eyes. Let Me give you the Divine eye; Behold My Divine power and opulence!
I n this verse, Kṛṣṇa summarizes the entire chapter as He explains the whole darśan (Vision). It needs to be read and understood as one verse.
Kṛṣṇa says, 'O Pārtha, behold the hundreds and thousands of my Divine forms. These are infinite Divine forms, of diverse colors, shapes and sizes. O Bhārata, see the different manifestations of Āditya, Vasu, Rudra, Aśvini Kumār, Mārut and many wonderful beings whom no one has ever seen before.'
But before He gives *darśan* of the Universal form, He makes an important and beautiful statement, 'O Arjuna! You cannot see my form with ordinary eyes. To behold this form, you would need *divya netra*, the third eye or the divine eye.
*na tu māṁ śakyase draṣṭum anenaiva sva-cakṣuṣā I divyaṁ dadāmi te cakṣuḥ paśya me yogam aiśvaram II 11.8*
'*divyaṁ dadāmi te cakṣuḥ..*.' Let me give you the divine eye to enable you to see and experience Me.' From this verse He starts giving the *Viśvarūpa darśan*—Vision of His Cosmic Form.
Kṛṣṇa says, 'O Arjuna, may you start seeing whatever exists, the *sthāvara* and the *jaṅgama* (immovable and movable), the Universe that no ordinary man can see. Even the great sages have not seen this sight and are not aware of it.'
Arjuna was an intimate friend of Kṛṣṇa and their attachment to each other as friends was deep. They had known each other from their early years and even though Kṛṣṇa was close to all the Pāṇḍava brothers and also the Kaurava, His bond with Arjuna was special. Over and above their friendship, Arjuna was a very intelligent and learned man in his own right.
But neither the deep friendship nor his intelligence or wisdom could give Arjuna any idea of the real nature, the true nature of Kṛṣṇa, and about His many facets. There are so many forms and manifestations of the different energies that humans have not even heard of. Kṛṣṇa, in His infinite compassion and love for Arjuna, shows him all these wonderful forms.
Here is a wonderful phenomenon. Now Kṛṣṇa gives Arjuna the power to see what is happening in the whole Universe, not only in the present, but in the past and the future also!
#### **Darśan, Seeing the Divine Form is Possible**
Here again are the three questions that are the essence of the whole chapter.
* Can the Divine form be seen?
* What is the qualification to see the Divine form?
* What really happens when you see the Divine form?
I tell you categorically—it is possible to see the divine form. There are many enlightened Masters who have experienced this consciousness.
Let me give you an instance from *my* life.
After nine long years of penance, I was completely frustrated at one point. I wondered if I was wasting my whole life reading books, following what the earlier Masters said and applying them in my life. I wondered, was there really something called enlightenment or was it a waste of my whole life?
At one point I began to fear that I had wasted the very essence of my life, my youth, by pouring all of it into *tapas* or penance. Was it really worth the sacrifice?
All of a sudden at one point in time, I felt myself going into deep depression. Actually, I later realized that this was not depression. It was a desperate situation, a deep personal quest, and an urge to do or die. Now I know that one needs to reach this stage before one can realize the truth.
Whatever had to be done as spiritual penance, I had done and had not left even an inch untried. For example, at one point in time, I created a wall of fire six feet in diameter, sat inside it and chanted continuously so that I would not fall asleep. In this way, I had tried hundreds of techniques to the best of my ability. Since nothing was still happening to me, I concluded that there was either no such thing as enlightenment or it was something I could not achieve.
I strongly began to think that Enlightenment was simply something that some people were cheating humanity with, for their own ego-fulfillment. I began to doubt and lose faith in the whole system. The photo of Rāmakṛṣṇa, who had all along been my inspiration, the photo I used to worship everyday, I threw away in disgust, depression and anger and with such force that the glass frame broke.
At that time I was staying in Omkareshwar, in a forest in Madhya Pradesh, on the banks of the holy river Narmada. I had my rosary, with which I used to say my prayers and do my penance for hours together. It was my constant companion and was something to which I had given utmost respect, almost like my life-line.
In my anger and depression, I threw the *rudrākṣa* (sacred energy beads) into the river Narmada and cast the *mantra* out of my mind.
I decided, 'No more meditation, no more spirituality. Enough!' I had had enough of the game being played by the so-called Enlightened Masters. I simply threw everything away, dropped everything.
I then walked into the river Narmada with my eyes closed. The river was at least sixty feet deep at that point. I just kept walking with my eyes closed. Fear gripped me but I continued. When I opened my eyes, I was on the opposite bank of the river! Till date I have no idea what happened. I have no idea whether there were rocks all along the path I walked on the river, or whether I floated or whether the river parted. But I did not have the resolve to walk back through the river again, that much I know! To return to the point I started from, I had to walk to the nearest bridge, many miles away!
The seventh day after this incident, I joined the Masters in their game! The experience of Enlightenment and Cosmic consciousness simply happened to me. It never left me thereafter.
So to answer this question, 'Can this be experienced?', the definitive
answer is *Yes*. As a person who was just like you—I tell you out of courtesy the simple truth, *'Yes, honestly, it can be experienced.'*
This is the solid truth; a promise that this can be experienced. Please understand, I have no vested interest in convincing you of this ideology. All I have is simple courtesy, like informing a friend of the traffic situation in a particular place and guiding him through a different route.
It is definitely possible to experience this truth, this Cosmic form, in our lives. Never think, 'This is not for me.' It is for everybody! However, unless you are sure of the possibility of having this beautiful, intense experience, listening to all this is a waste of time. If you think this is one more story, do not waste your time here.
The first thing that you need to know is that it is possible. Only then what Kṛṣṇa says will work on our being. I will be really happy if you go out after experiencing this Cosmic form. At least go out with a glimpse of it. If these words of Kṛṣṇa are to work on you, you must first be convinced of the possibility of it happening to you and know that these are not just words. Let me tell you openly and directly, from my experience, *'It is possible.'*
These words of Kṛṣṇa are not mere words; they are not mere scriptural words. These words are techniques that go deep inside you and work on you with amazing results. All that you need is complete trust in the Master that what He says *will* happen. I promise you it will.
#### **Who Can See The Divine Form?**
#### *Next, what is the qualification?* |
In the body of the supreme Lord, Arjuna saw the whole Universe divided in different ways and at the same time united in one form. The Universe is divided into many parts such as the sun, moon, earth, planets and other bodies in space. Here he sees all of them as one form. You need to understand this description, which is so beautiful. Later we shall enter into a meditation and pray to the *Parabrahma* Kṛṣṇa to give us all a glimpse of what Arjuna received.
Arjuna is able to see the whole and at the same time all the parts. Even the word hologram that we now so commonly use to describe the totality of something preserved in a fragment does no justice to Arjuna's vision. In a hologram, one needs to make the effort to see the whole in the fragment. In this divine vision granted to Arjuna, the whole existed with the part, with no separation, no discontinuity. The whole was part and the part was whole.
Of all the people on the battlefield of Kurukṣetra, only Arjuna had this great fortune to behold the Cosmic Vision of Kṛṣṇa. Only he was granted the boon of divine vision to see the entire Universe within Kṛṣṇa. The vision that Arjuna beheld enveloped him completely. He was, in fact, part of that Vision. In addition, he was the experience of that vision as well.
#### Arjuna and Kṛṣṇa's Relationship
Arjuna and Kṛṣṇa grew up together from childhood. Kṛṣṇa's sister Subhadra was Arjuna's wife. They had a deep relationship as friends. In this one moment, that relationship was redefined.
In most cases, the relationships are not absolute in time and space. They become mixed. In this particular instant, when Arjuna beheld the Cosmic form of Kṛṣṇa, all thoughts of friendship disappeared. He became the typical *dāsa*, servant.
Hands trembling, hair on end, tears in his eyes, unable to comprehend what he was witnessing, Arjuna bowed down deep in front of his erstwhile friend and started speaking in deep ecstasy.
Arjuna was not afraid of Kṛṣṇa. What he now felt towards Kṛṣṇa did not arise from his mind. It was involuntary. It was intuitive. You cannot make your hair stand on end even if you try the whole night and day. Ecstasy cannot be willed. Arjuna is in adoration. He is in awe. He realizes that he is in the presence of an energy that has no equal. Nothing he has ever experienced before comes close to this. His being opens while his mind rests.
In fact, Arjuna at this moment is beyond the five defined *bhāvas*. He is in the state of *mahā bhāva—*the state beyond the five *bhāvas.*
## Worlds Tremble With Fear
*11.15 Arjuna says:*
* O dear God, I see all the gods assembled in Your body and various other living beings too. I see Brahma, the Lord of creation, seated on the lotus, as well as Īśam (Śiva), and all the sages and celestial serpents.
* 11.16 I see Your infinite form on every side, with many arms, stomachs, mouths and eyes; Neither the end, nor the middle nor the beginning do I see, O Viśveśvara, O Lord of the Universe, O Viśvarūpa, Cosmic Form.
* 11.17 I see You with crown, club and discus; a mass of radiance shining everywhere, difficult to look at, blazing all round like the burning fire and Sun in infinite brilliance.
* 11.18 You are the imperishable; the Supreme Being worthy to be known. You are the great treasure house of this Universe. You are the imperishable Protector of the eternal order. I believe You are the eternal being.
* 11.19 I see You without a beginning, middle or end, infinite in power and with many arms, the sun and the moon being Your eyes, the blazing fire your mouth, the whole Universe scorched by Your radiance.
* 11.20 This space between earth and the heavens and everything is filled by You alone. O Great being, having seen Your wonderful and terrible form, the three worlds tremble with fear.
* 11.21 Many celestials enter into You; some praise You in fear with folded hands; Many great masters and sages hail and adore You.
* 11.22 The Rudra, Āditya, Vasu, Sadhya, Viśvadeva, Ashvin, Marut, Uśmapa and a host of Gandharva, Yakṣa, Asura and Siddha are all looking at You in amazement.
* 11.23 Having seen Your immeasurable form with many mouths and eyes, with many arms, thighs and feet, with many stomachs and frightening tusks, O Mahābāho, Mighty-armed, the worlds are terrified and so am I.
* 11.24 Seeing You, Your form touching the sky, flaming in many colors, mouths wide open, large fiery eyes, O Viṣṇu, I find neither courage nor peace; I am frightened.
As Arjuna is in the same consciousness as the Lord, this verse should actually start with '*Bhagavān uvāca*' meaning *'the Lord says!*' These statements are said to come from Him for us to record.
These are such beautiful ways that he describes the form. You may wonder why he does so. Please understand, he does so to inspire us to work to achieve this form and this experience, to move in this path. Arjuna is showing us the way.
He says, 'O Lord! I can see all the gods and deities in Your body. I can see the special union of living entities. I can see Brahma seated on the lotus flower. I can see all the sages and divine serpents. O Viśveśvara, Lord of the Universe, I see many arms, stomachs, faces, eyes and your limitless form. O Viśvarūpa, Universal form, I cannot see your beginning, middle or end.'
> *aneka-bahūdara vaktra netraṁ paśyāmi tvāṁ sarvato 'nanta-rūpaṁ । nāntaṁ na madhyam na punas tavādiṁ paśyāṃi visveśvara viśvarūpa ॥ 11.16*
As a matter of fact, when you begin to see 360 degrees in both horizontal and vertical dimensions, there really is no beginning, middle or end to see. It is a continuum. It is like seeing one of these special movies on a circular screen. It is an infinite circle. The Divine is an infinite circle, with no beginning, no end and therefore no middle. Without a beginning and an end, to talk about the middle makes no sense.
The form is difficult to see in its sheer glowing radiance, spreading on all sides like blazing fire or the immeasurable brightness of the sun. Yet Arjuna sees this glowing form everywhere adorned with various crowns and discs. He sees Kṛṣṇa wearing the diadem, holding the mace and discus.
Arjuna says, 'Your magnificence is shining everywhere, from all sides, difficult to see. You are blazing from all sides with the luster of the sun, limitless.'
Part of what Arjuna sees here is the traditional representation of Lord Viṣṇu. Viṣṇu is always depicted with His weapons of mace and discus, the *gada* and *cakra,* and wearing the jewel-studded crown. Viṣṇu is also depicted resting on the ocean of milk upon the giant serpent Adiseśa, with Brahma rising from Viṣṇu's navel upon a lotus flower.
Some of what he sees is formless energy. He perceives radiance more powerful than a thousand suns, blazing and dazzling, impossible to look at even with his newly endowed divine eye. What Arjuna sees is beyond any sensory perception, something that could be experienced in that moment in time, impossible to express.
Suddenly the scene changes in these verses. Arjuna is terrified. What he is seeing now is quite different from what he expected when he asked to see Kṛṣṇa's divine form.
Arjuna is now incoherent. What he keeps saying is neither logical nor well thought out. What he sees he reproduces to the best of his mental abilities. Arjuna is convinced, seeing the Universal form of Kṛṣṇa, that what he sees is the supreme being, the *puruṣa*, the imperishable, the very origin of all, the Eternal.
He says, 'You are without origin, middle or end with unlimited power. You spread throughout the heavens and through all other directions. O supreme soul, *Paramātman*, after having seen your wonderful form, all the worlds and the whole universe is trembling with fear. All the celestial beings are shuddering before this form and entering into this formless form, some of them afraid, offering prayers with folded hands, along with hosts of realized sages praising this form in silent acceptance and wonderment.'
There is no other record so clear about the Cosmic frequency of the Universal form as in the Gītā. What Arjuna perceives is what is always present, but which he normally has no capability to see. Now he sees Kṛṣṇa in all His manifestations, from the highest to the lowest frequency levels of energy with nothing filtered.
But suddenly the form seems to change from the magnificent, comforting and expanded form, to one that is now disturbing. It is still not clear to Arjuna what is happening, but he can anticipate that something he is about to see is not going to be as pleasant as what he had seen so far.
What Arjuna sees disturbs him.
'O All pervading Viṣṇu! I see You with your many radiating colors, burning fire in your gaping mouth, heating up the entire Universe with radiance, touching the sky, and Your form unnerves me. My heart trembles in fear and I have no courage or peace to behold You.'
Until now Arjuna was saying there was no beginning, middle or end. Now he says the form is touching the sky; an indication that he is settling, coming down from the experience. 'Seeing your gaping mouth, your great glowing eyes, overcome by fear, I can no longer maintain my mental steadiness or equilibrium.'
Please understand, as long as you want to maintain the equilibrium of your mind, you will be in this mad world. There is no such thing as equilibrium. What we think of as equilibrium is not so.
Arjuna says he wants equilibrium, meaning that he wants his mind to be under his intellectual control. He wants to know the cause and effect and feel that they are in his control. As long as these are under your control, you feel as if you are a leader; your ego is strong. But the moment these are taken away from you, you feel at a loss and no more a leader. You are just a drop in the ocean. He is afraid of that and is not able to stay in that same state.
The wave in the ocean is part of the ocean. As long as it feels itself to be part of the ocean, there is no separation. However, when the wave experiences its own identity, creates its own identity, it no longer feels itself a part of the ocean. It feels itself to be a separate entity. When it is time to merge back into that ocean, it is afraid. When it looks back at the ocean with a feeling of separation, it feels afraid.
When Arjuna had his first glimpse of the Cosmic Vision of Kṛṣṇa, he identified with the Vision. There was no separation. Now, suddenly there is separation. Along with separation there is fear!
# Tell Me Who You Are
*11.25 Having seen your fearsome mouths with blazing tusks like the fire of the end of the Universe, I know not the four directions nor do I find peace. O Lord of the Deva, O Refuge of the Universe, be gracious.*
* 11.26 All the sons of Dhṛitarāṣṭra with many kings of the earth, Bhīṣma, Droṇa, the son of the charioteer, Karṇa, with our warrior chieftains
* 11.27 Into Your mouths with terrible tusks, fearful to behold, they enter. Some are seen caught in the gaps between the tusks and their heads crushed.
* 11.28 Even as many torrents of rivers flow towards the ocean, so too these warriors in the world of men enter Your flaming mouths.
* 11.29 Just as moths hurriedly rush into the fire for their own destruction, so too these creatures rush hastily into Your mouths of destruction.
* 11.30 Swallowing all worlds on every side with Your flaming mouths, You lick in enjoyment. O Viṣṇu, Your fierce rays are burning, filling the whole world with radiance.
* 11.31 Tell me who You are, so fierce in form; salutations to You, O Supreme; have mercy. Indeed I know not Your purpose, but I desire to know You, the Original being.
In these verses Arjuna expresses his discomfort. Arjuna says earlier: 'I see O Lord! All the manifestations of Śiva, Āditya, Vāsu and Viśvadeva, Aśvin, Mārut, Gandharva, the forefathers, Yakṣa, Asura and all the celestial beings and demi-gods, all rolled in You in wonder, all part of Your Cosmic consciousness. Whatever You are is divine energy. O Mighty Armed One, all the planets with all the demi-gods are disturbed, shaken by Your form with many faces, eyes, arms, legs, thighs and bellies and Your many terrible teeth. As they are disturbed, so am I.'
Now he slowly comes down. From this verse we should say, '*Arjuna uvāca!'* meaning Arjuna says... It is no longer the divine state that Arjuna talks from. The moment he started feeling fear, he descended to his normal state. You should understand that it is only your fear that separates you from Cosmic consciousness.
When Arjuna says, 'So am I, *pravyathitās tathāham* (11.23)', that he is frightened, he becomes Arjuna, the man.
#### Fear, The Destroyer Of Ecstasy
There are two things that make you a human—the instinct to possess and the instinct to survive. The instinct to survive arises out of fear, from the *svādiṣṭhāna cakra* (fear energy center in your body), and the instinct to possess comes out of greed, from the *mūlādhāra cakra* (greed energy center in your body). This sums it up. Here the instinct to survive has appeared and he has become Arjuna, the man. We do not understand that when we drop the instinct to survive, we become Kṛṣṇa; we exist forever. We become Bhagavān, the Universal consciousness. But most often, we hold onto the instinct to survive. Now Arjuna slowly comes down and becomes Arjuna, the man.
Arjuna exclaims, 'I see all the sons of Dhṛitarāṣṭra, along with their allied kings, Bhīṣma, Droṇa, Karṇa and other chief soldiers rushing into Your fearful mouths. I see some trapped with their heads smashed between Your teeth, ground into nothing.'
He describes the whole scene. He sees the heavy losses on both sides; his own side, his warriors and generals, but even heavier losses on the other side, including Bhīṣma who is invincible, Droṇa and Karṇa who are unconquerable. By inference he sees his own victory in the end.
In the beginning Arjuna sees what he wished to see. He sees what he believes to be the Cosmic form of the great Viṣṇu in His traditional attire and weapons, surrounded by Gods and sages. The form changed suddenly into a terrifying one of death, all-consuming and terror-inspiring, to which the entire Universe bowed down in fear.
From this macro perspective, Arjuna comes down to see the same destruction being played out at the level of the battlefield at Kurukṣetra. His enemies, the great warriors arrayed against him in battle, fly into the gaping mouth of destruction like moths into fire. Arjuna sees with convincing reality, the destruction of all the great warriors who would have been expected to give him trouble.
However, this scene does not fill him with peace and comfort. Arjuna is terrified at this vision of destruction. The destruction of those whom he perceives as his mortal enemies leaves him with no comfort. |
Whatever an enlightened being does, even if he kills someone, it will only do that person good. This is because an enlightened being is established in the space of completion driven by cosmic consciousness. Therefore it will always be good for everyone. However, whatever an unenlightened man does, even if he does great service, it may or may not do good to him and society. Good or bad is not decided by *doing.* It is decided by the *being*! When an enlightened man acts, even small things lead to great results in the world. When an unenlightened person acts, even great truths may lead to misery and destruction at times.
Think about the simple words uttered by Buddha, 'Watch your breath, witness your inhaling and exhaling.' Buddha discovered this simple truth through which thousands of people became enlightened. Yet, when an unenlightened person discovers a great truth, it leads to destruction. For example, the atomic theory is a great truth. Yet, when it comes from an unenlightened mind, it leads to destruction.
A statistical report in a magazine claims that the governments of all the countries in the world have enough atomic weapons to destroy the planet Earth over a thousand times. They have piled up enough atomic weapons to destroy the earth not once or twice but over a 1000 times! This is the result of one unenlightened mind.
Listen. Deeds or words by themselves don't do good or bad. They do good or bad based upon the consciousness from which they are expressed. This consciousness, this awareness is related to the *feeling* one has for others. The quality of our awareness decides whether the end result benefits or destroys humanity.
Only after a spiritual experience do we feel gratitude at the *being* level. If it is our solid experience that every living being is God, we radiate love and our being becomes love. *Bhakti* and love are expressions that flow from that spiritual experience.
Kṛṣṇa's discourse on *Bhakti Yogaḥ* starts after *Viśvarūpa Darśan Yogaḥ.* After the experience of completion, He talks about the expression of enriching, *Bhakti Yogaḥ.* He talks about the expression of devotional love.
## Who Is Perfect?
*12.1 Arjuna asks, 'Who are considered perfect, those who are always engaged sincerely in Your worship in form, or those who worship the imperishable, the unmanifest formless You?'*
Arjuna now speaks in a totally different manner. His thought trend is different now. He asks, 'Which of these two types of people are considered to be better: those who are always engaged in your *bhakti*, devotional love towards you or those who merge in the *Brahman,* the unmanifest, formless, Cosmic consciousness?'
#### *arjuna uvāca*
*evaṁ satata yuktā ye bhaktās tvāṁ paryupāsate I
ye cāpy akṣaram avyaktaṁ teṣāṁ ke yoga-vittamāḥ II 12.1*
Please be clear, Arjuna is not asking for himself. From here, the discourse becomes a simple discussion. It is more like trying to record the truth for future generations.
The questions from here onward are neither doubts nor enquiries. Arjuna tries to put the whole thing down in the expression form, so that it will be a useful reference for future generations. A flow of Arjuna's love for humanity, an expression of his divine experience, prompts him to seek answers to these vexing questions and record the answers from the godhead Himself.
Arjuna asks, 'Who will be established in You totally? Will it be a devotee or a person who is enlightened?'
Religious people or so-called religious people, confuse others with this verse about Arjuna's question as to whether worshipping the form or worshipping the formless is right. These people are so confused that they do not know right from wrong. They use their intellectual arrogance and misunderstanding to confuse others. Let me tell you, this is not what Arjuna meant by asking this question. If we look at Kṛṣṇa's answers, we will understand.
### **Experience Or Expression? Completion Or Enriching?**
Arjuna asks, 'Is it good to be established in the experience of the Divine consciousness, just to stay in it and enjoy the eternal bliss that flows from that experience? Or is it better to express that love and gratitude created by the conscious experience towards the whole world and every living being? Which is correct? Which one is preferred?'
See, when we have a spiritual experience, some people stay in that experience with closed eyes, that's all. Only with eyes closed can they see God. They do not seek to use their senses, since the bliss within is so great and beautiful that absolutely no sensory input remotely matches that bliss. However, there are others who are impelled to open their eyes, by the Universe to communicate that blissful experience through their expression to enrich others.
The so-called scholars enter into endless debates on *savikalpa samādhi* and *nirvikalpa samādhi*. *Savikalpa samādhi* is the state where the experience of *samādhi* continues. *Nirvikalpa samādhi* is when the expression of *samādhi* starts. *Savikalpa samādhi* is supposed to be a lower state, and one is supposed to work towards the second and higher state of *nirvikalpa samādhi*. But it is not an ironclad rule.
In my case, both happened together. I did not go through two stages. I went through just one and reached the state where the experience was allowed to be expressed. It was the will of the Divine, *Parāśakti.* Please understand that this is not a choice that people make. An option is not presented to those who have such experiences. Those who experience the Divine transcend that point of freewill. They are driven wholly, in each step that they take, by *Parāśakti*, the Universal energy; by Kṛṣṇa, the Super-conscious Divine.
Arjuna understands that he and others who have had an experience of the Divine, face the choicelessness. He knows that Kṛṣṇa decides what he should do. Yet, he asks because he wants everyone to understand. Arjuna asks, 'What type of a person is greater? Is it a person who closes his eyes and sees God within himself or a person who opens his eyes and sees God in every being? Who is greater?'
Please understand, he is not asking whether worshiping the form or worshiping the formless is greater. Yet so-called religious people have interpreted it that way, and created problems between the teachings of the great masters, Ādī Śaṅkarācārya and Rāmānuja.
Śaṅkara followed *jñāna,* the path of knowledge, and Rāmānuja followed *bhakti,* the path of devotion. *Jñāna,* focuses on the formless through intellectual queries. *Bhakti* focuses on the form, sheer devotion, as if the Divine were alive as It indeed is! However, those who have studied Śaṅkara and Rāmānuja in depth know that there was much devotion in Śaṅkara's approach and much knowledge in Rāmānuja's approach! Both approaches converge. One without the other never works.
**Expressing the gratitude that happens because of the experience is devotion. Having that experience and rejoicing, staying in that experience is knowledge; that's all.**
Kṛṣṇa's answer is that both paths are the same. The paths are intertwined. The first one leads to the second one and the second one leads back to first one. We have heard the term vicious circle. First one leads to the second and the second one leads back to the first one.
Now, I want to introduce another word, 'virtuous circle.' Vicious circle leads to low energy or lower level of consciousness. Virtuous circle leads to high energy, a higher level of consciousness! Bliss leading to devotion and gratitude, devotion and gratitude leading to bliss: these two form the virtuous circle that lead us to higher consciousness.
Bliss means the experience of completion that leads us to the expression of gratitude and enriching. Again, the expression, the gratitude of enriching, leads us to bliss, and bliss leads us to deeper completion. One leads to the other and therefore it is a virtuous circle.
Usually we are caught in the vicious circle. Fear leads to greed and greed leads to fear. More fear leads to more greed, and more greed leads to more fear. This is the vicious circle. Here Kṛṣṇa introduces the virtuous circle. Virtuous circle is what He calls *dharma*, righteousness, that which must be followed in the path of truth.
*Dharma* **means virtuous circle, that which leads us to live and express higher and higher levels of Consciousness.** That in turn leads us to higher and higher levels of blissful experience. Consciousness and bliss lead to expression of that consciousness and bliss, which in turn lead to higher level experiences.
## Fix Your Mind On Me
#### *12.2 Bhagavān Kṛṣṇa says,*
*Those who fix their mind on Me eternally and those who are steadfast in worshipping Me with supreme faith, I consider them to be perfect in yoga, ready to be united with Me.*
Bhagavān says, 'Those who are established in their consciousness that expresses devotional gratitude, *bhakti*, are always engaged in Me. Those who focus on the transcendental faith, meaning the experience that they undergo at the time of Cosmic experience, they are engaged in Me. Both are ultimate. Both are united in Me.
Saṃskṛit is a beautiful language. We can make any meaning out of any word. That is why thousands of commentaries on the Gītā are possible, yet the Gītā is still new. No book has been commented upon by so many masters, as much as the Gītā has been. Each master gives his own meaning. Again, I insist that if a person who has not had a spiritual experience starts expressing, lecturing, he will naturally be in trouble and create trouble for others as well. In the same way that the blind leads the blind, both end up in trouble. A person without any spiritual experience, when he translates or talks, he automatically does only 'text torturing.'
#### **Real Completion Expresses as Enriching with Love**
Understand this small example: Let us say I draw a diagram and explain the concept of an experience that I have had to you. Later, you present only an audio CD of this session to a friend who did not attend this lecture. You have not had the experience; you merely translate my experience. How much can you explain? He will not be able to grasp much. He will miss my body language completely. You can-
not explain accurately either, because you are not the one who had the experience. A person who just has the audio recording or a book copy, cannot understand much. Like that, *Bhagavad Gītā* is a transcription of the audio recording. Even the voice modulation is not there. How much can you translate or interpret?
That is why Vivekananda emphasized, again and again, not to read or listen to anything expressed by a person who has not personally experienced the truth. Most importantly, he said, 'Bother about who is speaking, rather than what he is speaking.' He emphasized the personal experience. He added, 'All the books in the libraries in this world cannot lead you to the truth. Once you have realized the truth, you do not need books.' Spiritual experience transcends mind and ego. It is pure, uncolored and permanent. By expressing an understanding of someone's experience, one may express a fact or an opinion at best, but never the truth. Truth must be experienced to be expressed.
Here Bhagavān says,
*mayyāveśya mano ye māṁ nitya yuktā upāsate I
śraddhayā parayopetās te me yuktatamā matāḥ II 12.2*
Those who express their experience as devotion, see the world, *upāsate*. The word *upāssana* can be translated in many ways. When we see the Divine in everybody, when we express the truth of the spiritual experience, whatever we do is *upāssana*. Please be very clear, when we can't see the Divine in people around us, we can't see the Divine in any statue or any Master either. If we don't see the Divine in living beings, we cannot see the Divine in a God or a Guru.
If it were not for the great master Rāmānuja, South Bharat would have completely lost its spirituality. Śankara settled in the north even though he was born and brought up in the south. He spent most of his time in North Bharat. Because of Rāmānuja, devotion and spirituality thrived in South Bharat. Until his end, Rāmānuja stayed in South Bharat. Not only that, Śankara lived only until the age of thirty-two. Rāmānuja lived on planet Earth for a long time and inspired thousands of people in the path of spirituality and meditation.
> One young man asked Rāmānuja, 'Master, please tell me how I can achieve *bhakti,* achieve God, achieve devotion?'
> Rāmānuja asked him, 'Have you ever loved anybody in your life?' This man was shaken. He said, 'I am a pure *brahmacāri,* a celibate. How can you ask me this question? I came to learn about God and you ask me this question?'
> Rāmānuja says, 'First go and love somebody. See how you feel when you love somebody. Then come back and I will teach you about God. I will teach you about *bhakti,* devotional love.'
This man was naturally taken aback. He could not understand Rāmānuja. Understand, unless we love the person whom we can see, how will we love an entity that we have never seen? If we can't love human beings whom we see everyday, how can we love the form of God whom we have never seen? What Rāmānuja says is true. We should also understand that unless we radiate love in the space where we stay, we can't love the whole world.
Again and again I tell people, loving the whole world is easy. Loving your wife is difficult. Loving the whole world is easy because we don't need to do anything to substantiate it! All we must do is to say, 'I love the whole world.' But when we love our wife, we must change our inner space to that of completion. We must change our mind, our words, our feeling and our very living. We must bring integrity to our words. We must bring authenticity to our thinking and our actions; responsibility in our feeling, and enriching in our living. There starts the problem!
**Listen! You need to know that relationships are not something external.** It is an expression of yourself, how *you* feel about you. The relationship you carry with *you* is projected as the relationship with the *world*! I tell you, when you bring integrity in your relationship with others, honoring the words you gave or completing the words you gave, the way others look at *you* will be transformed immediately.
To truly love and enrich someone whom we spend our life with, to prevent familiarity from breeding contempt, we need to complete with others and our self, and drop our 'I' and 'mine'. As long as we consider our spouse as a possession, what arises in our mind and heart is violence, not love. We will feel we must control the other being and we will feel we must prove that we are the owner. To even comprehend the meaning of true love, we need to drop the feeling that we possess. |
Mahābhārat is a book where the personification of each quality appears as one character. You live so many different experiences in your life. You carry so many parts—one part of you is integrity, one part of you is authenticity, another part is responsibility and some part of you is enriching. One part of you is self-doubt, some part of you is self-hatred and another self-denial. One part of you is knowledge, one part of you is compassion, one part of you is violence, one part of you is cunningness, and one part of you is penance (tapas), one part of you is the pure silence. *When all these parts are fully awakened in you, you are full bloomed, then you are Kṛṣṇa!*
**The celebration of life is Śrī Kṛṣṇa. He is the purnāvatar, the most powerful and complete Incarnation, the embodiment of pure love and compassion. Śrī** Kṛṣṇa is the personification beyond any personality who never gives up on people, even those who are hypocrites and *adhārmic*! He can simply enter into any multi-layered personality and joyfully play to handle them as they are.
If you understand the Mahābharāt, you will understand the complexity of personalities or the complexity of you. You will never have hatred or denial to some part of you or towards some part of others. You
#### will understand how to handle the whole life as it is.
Pañca Pāṇḍavas or the five sons of King Pānḍu are the embodiment of the great powers that come from the four *tattvas* of life.
- Yudhiṣṭra is embodiment of Integrity—the power of words, *vāk śakti.*
- Bhīma is embodiment of Authenticity—the power of thoughts, *mano śakti.*
- Arjuna is embodiment of Responsibility—the power of feeling, *prema śakti.*
- Sahadeva is embodiment of Enriching—the power of living, *ātma śakti.*
- Nakula is embodiment of causing reality for others.
Kuntī is the mother of Pañca Pāṇḍavas, she is the embodiment of *tapas,* penance. *Tapaḥ* aligns with the different powers of Nature and gives birth to integrity, authenticity, responsibility and enriching. Kuntī connects with the power of nature—Sūrya (son god), Yama Dharma (god of time, justice), Vāyu (wind god), Indra (king of gods) and Aśvini Kumaras (divine physicians of gods) and gives birth to Pāṇḍavas.
*Listen, Yudhiṣṭra is Integrity!* Integrity is born from Kāla, Yama Dharma, the lord of time, righteousness. Who is the most integrated being in the Cosmos? Yama Dharma! As the son of time, Yudhiṣṭra never misses time and is integrated to *dharma*. That is why Yudhiṣṭra, also glorified as Dharmarajā, the king of *dharma*, is the embodiment of integrity.
*Next, Bhīma is the embodiment of authenticity.* He is the physiology of peak possibility! Most authentic being is Vāyu, the wind energy! Bhīma is the son of Vāyu, authenticity. His whole life is an ideal of constantly expanding with strength of authenticity without any tiredness or powerlessness.
*Arjuna is the embodiment of responsibility, the space of leadership!* Indra, the king of the gods is the most responsible person in the universe. So, Arjuna is the son of responsibility. Arjuna is also Nara, who embodies the responsibility of *Nārāyaṇa* Himself! The tradition says that Kṛṣṇa and Arjuna are incarnations of *Nara-Nārāyaṇa*, meaning they are the same energy that expresses as *Paramatmā* and *Jīvatmā—*super consciousness and its reflection on body. In Vaiśnava tradition, Viṣṇu expresses himself as *Nārāyaṇa* and *Nara*. In Śaiva tradition, we call them as *Paśupati*; pure soul and the soul that reflects on the body. The pure soul is *Pati* and the reflection of the soul on the body is *Paśu*. Pure soul is *Nārāyaṇa* and the soul that reflects on the body is *Nara*. So, *Nara* Arjuna is just the very own reflection of *Nārāyaṇa*.
*Nakula and Sahadeva, the Aśvini Kumāras are the most enriching beings, the greatest doctors.* Understand, doctor's profession is the best enriching profession. They are sons of the greatest healers who are the greatest enrichers! Even when the enemy, Duryodhana comes to Sahadeva, he blesses him saying, 'You start the war on this day, you will be successful!' That level of enriching! Enriching even the enemy! Nakula went on being a catalyst for everyone to realize the reality for others. He is such an amazing support for Yudhiṣṭra, Arjuna, Bhīma and Sahadeva, for everyone.
*All these five Pāṇḍavas won the game of life only when they listened to their Guru, Śrī Kṛṣṇa.* Otherwise, at uncountable times the Pānḍavas were in the jaws of death and would have been killed or died! It is their association with the Guru, the *satsang*—association with Truth that saves them again and again! I tell you, whoever you may become, never miss the association of a living Guru.
Understand, Māhabhārat is actually your life. It is nothing but the story of all incompletions. Your body is the earthly kingdom that is attacked by your incompletions—the root patterns of self-doubt, self-hatred and self-denial that weigh you down, and forbid the *tattvas* to manifest as your great powers.
#### In the warfield of your life, stand the Kauravas—Dhritarāṣṭra, Śakuni and Duryodhana along with Bhīsma (the great grandfather) and Karṇa (the eldest of Pāṇḍavas). Dhritarāṣṭra is the self-doubt in you. Duryodhana is the self-denial in you. Śakuni is the self-hatred in you. Karṇa is the charity and compassion in you. Bhīsma is the *dharma* in you, the undying righteousness. But because of the wrong association with self-denial, both your charity and righteousness turn powerless and give up their pure inner space.
Self-doubt, Dhritarāṣṭra joins with self-destruction, Gāndhāri and gives birth to self-denial patterns—the Kauravas: Duryodhana and his brothers. Self-denial is born from self-doubt and assisted by self-hatred, Śakuni. Self-doubt is blind like Dhritarāṣṭra; self-hatred is cunning like Śakuni; self-denial is stupid like Duryodhana.
Understand, let me explain the roots of all root-patterns *self-doubt, self-hatred and self-denial.* These are the most powerful patterns that make you powerless.
Look in!
The thought of what you really want from life is enough to put you in depression. Because, when you think about something you really want to achieve, self-doubt is the first and foremost pattern that comes up in you. The pattern of doubting—'*Will I get it? Will I be able to make it? Do I deserve it?'* The whole of Dhritarāṣṭra's life is this root-pattern of self-doubt. You can see all his actions and reactions are out of this one root-pattern.
Second, self-hatred happens because of the incompletions of earlier failures. You cunningly cheat yourself saying, '*Earlier I tried this same thing ten times, but it failed miserably! Now how is it going to be successful? I will fail again*! ' The whole of Śakuni's life and his actions are, '*I will not make it!*'—the root-pattern of self-hatred!
This self-hatred immediately makes self-denial erupt out! You just give a life-sentence to you saying, '*No! I cannot make it*!' This deep self-denial pattern erupting out is end of life! If you see the whole life of Duryodhana, it is a deep, painful reaction of his stupid conviction that he is a failure and he cannot make it. So, constantly he has to prove himself only by destroying others, never by creating on his own reality.
When all these three root-patterns of self-doubt, self-hatred and self-denial gather together, what happens? That is what happens to the Kauravas. Don't allow what happened to the Kauravas happen to you!
Understand, your body is the kingdom which integrity, Yudhiṣṭra inherits. Integrity should be the *yuvarāja* (crown prince) ruling you. But self-denial or Duryodhana tries every possible way to destroy integrity (Yudhiṣṭra), authenticity (Bhīma), responsibility (Arjuna) and enriching (Nakula and Sahadeva). But, the power of the Guru, Śrī Kṛṣṇa again and again protects integrity, authenticity, responsibility and enriching.
When you start the war of your life, integrity (Yudhiṣṭra) never looks like he is going to win the war with self-denial patterns (Duryodhana). But, when you complete with these root-patterns, you cause what you want as reality in your life. You rewrite your future!
You will see that finally it is only Dharmarāja Yudhiṣṭra who is coronated as the king of kings and rules over extraordinary opulence and vast abundance with his brothers! I tell you, even if you have thousands of self-doubts about integrity and authenticity, stand with these Truths. Then, Guru's grace will always be with you. Kṛṣṇa's grace is always with the Pāṇḍavas because they embody the pure qualities of *tattvas.*
All Incarnations land on planet Earth just to tell you this one Truth: your self-denial, self-hatred, self-doubt patterns are not truth or fact. That's all! You are more than what you believe as you; because what you believe as you is framed by your root-patterns. No one can take away what you want from your life.
The great hope, the great news, which is the Truth is—you are not an ordinary being as you perceive yourself to be because of your root-patterns. Complete all these three root-patterns with the power of the four *tattvas* and rewrite your future as you want to create it!
**This is the essence of the** *Bhagavad Gītā* **and the four** *tattvas.*
Carry integrity, authenticity, responsibility and enriching; you will always have the Guru's grace on you. When Guru is on your side, you can win any war of life and create the ultimate reality of your life. When you carry the inner space of Pāṇḍavas in your very being and live the four *tattvas* sincerely, you will always have the grace, protection and powers of Śrī Kṛṣṇa!
When you surrender to the master of Masters, Śrī Kṛṣṇa, what you lack will be showered on you and what you have will be protected for you—*yoga-kṣema vahāmy ahaṁ* (9.22)!
#### Sastras, Stotras, Sutras _ _
Life will always be a mix of the Good and the bad, the Divine and the evil. Choosing one over the other does not enrich. We need to complete and go beyond both!
# Beyond Scriptures
There are millions of scriptures and books on planet Earth. From time immemorial, human beings have created scriptures and still continue to create spiritual books. But *Bhagavad Gītā* is incomparable. Unlike any other, this book has penetrated human consciousness so deeply. No other book has contributed to the preparation of so many Enlightened Beings on planet Earth. *Bhagavad Gītā* is the unabridged dictionary and encyclopedia of spirituality.
Spiritual literature can be classified into three categories. First we have *śāstras*: *Sāstras* give us clarity about the goal of human life. They give intellectual understanding about the ultimate truth of man and God.
*Śāstras* are the scriptures which guide us to have the right cognitions of life. They logically and intellectually answer all major questions so that we can be logically convinced to follow the ultimate path. There are many examples. The *śṛutis* and *smṛtis* of *sanātana-hindu-dharma*, the sacred scriptures such as the *Vedas* and *Upaniṣads*, the guidelines such as the *Manusmṛti* and *Itihās*, and the great epics, historical happenings such as *Rāmāyaṇa*, *Mahābhārat*, are *śāstras*.
The second category of literature is *stotra*. It is the expression of someone who has realized the ultimate Truth; who has had the glimpse of divine love. When such a person expresses his joy, the expression is *stotras*, devotional compositions.
**The literature from the heart is** *stotras***; literature from the head is** *śastras***. The third type of literature, called** *sūtras***, gives us techniques to realize the state of uniting with the Divine***.*
*Śāstras* give us intellectual understanding, *stotras* give emotional feeling connection, *Sūtras* give the being level experience. *Śāstras* are like signboards, intellectual scriptures that explain the basics of life. They alone cannot lead us to enlightenment; although they can take us to an Enlightened Master. *Stotras* enrich us to surrender to the Divine. The glory of the Divine is expounded on by the *stotras*. *Sūtras* give us techniques to achieve devotion or Enlightenment.
*Stotras* are spoken from the level of emotion, feeling. *Sūtras* mean the technique that helps us achieve the goal of the *śāstras* and the *stotras*.
People who are intellectually oriented, need *śāstras*—intellectual scriptures. They do not do anything unless they are intellectually convinced. We cannot say that because of this attitude, they should not seek spirituality, the path of living the highest potential and expanding with peak possibility. Listen, we should look at man with more compassion. We can't put faith as the main criterion to enter into spirituality, then we are refusing spirituality to almost 90% of humanity. We should create a system through which we can reach and enrich every individual with the science of completion and creation.
Our *Vedic* seers created *śāstras*—the absolute science of living in completion while creating our peak possibility. They logically taught us the path and the goal—*why* we are asked to do *what* we do, why we need spirituality in our day-to-day living. All these major questions are proven logically in *śastras* and the conclusions are given. Understand, *śāstras* completely take away our doubts. Doubt is a devil. Once a doubt enters our mind in the form of self-doubt, self-hatred and self-denial, we can't sleep, we can't rest until we clear and complete with it. *Śāstras* help us get rid of these doubts intellectually, scientifically!
Unless we have complete intellectual clarity, complete cognition, our belief will be a pseudo belief; anyone can shake our faith as it will be rooted in self-doubt. Our cognition is not complete cognition till the *śāstras* of integrity, authenticity, responsibility and enriching become the basis of our cognition. Till then our cognitions are nothing but confusions, self-doubts. Our faith does not have a strong base, it is like a building without a foundation. It will collapse. The same will happen to us if we don't have the base of *śāstras*.
A person asked the great Master Vivekananda, 'Master, what is the importance of *Vedas* and why should we study the scriptures?' Vivekananda said, 'If you study the scriptures, all your faith and sincerity will become so strong that nobody will be able to shake you.' Otherwise, any fool can tell us that what we are doing is superstitious and we can start thinking, 'Am I really doing superstitious things? Am I really following the right path?' We will start having doubts about ourselves. |
We may think we believe in something; but our faith or belief is not deep enough, not authentic enough. We are not integrated to our words, and we are not authentic to our thinking and actions. Unless we have the deep foundation of *śāstras*, not only we will not be able to believe in anything, we will be doubting and hating our very own self! We will not be authentic and integrated to the truth.
Understand, even our emotions are not so deep. We think we have love, we think we believe. I see all kinds of people who say they believe in what they think. One man said, 'Oh Master, I love the whole world.' We can always say *Vasudaiva Kuṭuṃbakaṁ*—the world is my family. Again and again, I tell people that to love the world is easy, but to love your wife is very difficult! The problem is that we are not in tune with our own family. This is because we don't have the right cognition of completion, without which our faith can be shaken by anybody. *Śāstras*, the science of Living Enlightenment, gives a powerful base of the *'great why of life'* so that all our cognitions, all our faith can enter into our being and start creating our possibilities.
#### **Devotion is Authenticity with God**
*Bhakti*, devotion, is just an alchemy process. It is as if a touchstone has touched us. Rāmakṛṣṇa says beautifully, 'If a touchstone touches any metal it becomes gold; just a touch of the stone is enough for any metal to be converted into gold.'
Devotion is a touchstone. The moment devotion touches us, we become God, we become Divine. The problem is, we never allow devotion to touch us; we never allow devotion to penetrate our being. We think we want God, but we are continuously afraid of the Divine. We may think we want the Divine, but as long as it is superficial, as long as it is under our control, things go well. The moment the devotion enters our being, and starts the process, we say, 'No, no, not that much. I think that is too much for me!' We stop at a certain point.
A small story:
A guy lived as an atheist. One day he fell from a cliff and was hanging on to a small branch. Slowly, the branch also started giving way.
The man started shouting, 'Oh God! I never believed in you, but now I do. Please save me!'
A booming voice from heaven said, 'Oh my son, don't worry. I will save you. Just let go of the branch and I will save you.'
Immediately the man responded, 'Is there anybody else out there who can save me?'
Our faith is just an inauthentic show. Until we have an intellectual conviction about life, God is just one more choice; just one more shop like Walmart; it is Spiritual mart. This is our relationship with God. We remember God only when we need something. When things go well according to our chosen route, then God is great, else throw away the God.
Our faith is pseudo if it is not life transforming. We do not allow devotion to work on us. *Śāstras* give us that intellectual clarity, that completion cognition. All the great devotional people like Caitanya, Rāmānuja and Mādhva had a strong intellectual base of this science. Caitanya Mahāprabhu was a great *Nyayaika* philosopher of logic. It is only when you reach the peak of logic, can you fall into the valley of love; only then you are qualified to fall in love. All great Masters and devotees who reach the peak of intellect have a strong *śāstras* base.
**Next are the** *stotras. Stotra* **means expressing our experience, our**
**deep love or devotion to our Master or God.** Many people ask, 'Swamiji, why does Hinduism have idol worship?' Listen. Hinduism does not have idol worship. We don't worship the idol; we worship through the idol. When we stand in front of the idol, do we say, 'Oh stone! Give me a boon. Oh stone! Please save me?' No! We say, 'Oh God, please save me.' We don't worship the idol; we worship through the idol. So we are not doing idol worship. In *Vaiśnavism*, the devotional stream of Hinduism, there is a beautiful word *Arcāvatār*. This means the idol worshipped in the temple is the Incarnation of God, it is not just a stone.
**Incarnation means the Divine descending on planet Earth, just like the ten Incarnations of Viṣṇu. All these idols are like these ten Incarnations. Just like these Incarnations, the stone, the idol that we worship to relate with God is called** *Arcāvatār.*
When we stand in front of the idol and pour our heart out through verses, this enriching expression is what is *stotras*. All the songs written by great devotees like the Alvars, Nayanmars, Mīrā and Caitanya, are *stotras*. People ask me, '*Swamiji,* sometimes I don't feel like chanting these *stotras*. Should I do it mechanically even if I don't like doing it?' I say, 'Do it with integrity and authenticity. You may feel it is a mechanical exercise for one or two days. But, it will become your being once you start enjoying the meaning and experiencing what you express. It will become your feeling that enriches you deeply.' The reason I allow these *stotras* to be chanted is this—I can see thousands of people, when they have feeling connection with the Divine, they flower and become enlightened. So, when you express your heart, it becomes *stotra*.
Understand, in *Vedic* tradition, even God is a stepping-stone for Enlightenment. All the forms and names of the Gods, everything is used for attaining Enlightenment, for *nirvikalpa samādhi,* for *living advaita*. When the devotion, the feeling connection is awakened in you, you automatically go towards enlightenment.
**Next are the** *sūtras***.** *Sūtras* give us the technique to reach enlightenment. *Sāstras* are from the intellectual level. *Stotras* are from the emotional level. *Sūtras* are from the being level.
**Please understand, learning** *śāstras* **means bringing integrity and authenticity to our mind. Going around and practicing** *śāstras i***s living authenticity and being responsible. Being in integrity with the Master or God is feeling connection and being enriched with Enlightenment.**
When integrity comes through the *head*, it is intellect, *śāstra*. When it comes through your *heart,* it is *stotra*. When it comes through your *being,* it is *sūtra*.
When authenticity expresses through our *head*, it is power of *śāstra*, the knowledge weapons to fight our patterns, our dilemmas. When authenticity expresses through our *heart,* it is love, *stotra*. When authenticity expresses through our *being*, it is meditation, *sūtra*.
Listen. There are three kinds of human beings: head oriented, heart oriented and being oriented. To fulfill everyone, our enlightened sages have created three kinds of literature—*śāstras*, *stotras* and *sūtras*. *Bhagavad Gītā* is the only book that is a combination of *śāstras*, *stotras* and *sūtras*, with something more!
*Gītā is śāstra;* it gives a clear intellectual understanding about life, death, soul, about the '*great why of life*' as well as the '*what of life*,' the do's and don'ts, rules and regulations. Very few books give reasons *why* we should or should not do something. *Gītā* is the only book I know that gives a strong intellectual base, intellectual clarity, a complete cognition about *why* and *what* we should do.
No other religion has as many scriptures as Hinduism. Within the Vedic literature, our Masters have chosen three books called *prasthāntraya* that are the ultimate authorities in spirituality. They are *Brahma Sūtra*, *Upaniṣads* and *Bhagavad Gītā*. Veda Vyāsa, the lord of Enlightened Masters, is the compiler of all the *Vedas*, who wrote the *Brahma Sutra* and also authored the *Mahābhārat*. He is responsible for all the methods and expressions of enlightenment science or *jīvan muktī vijñāna*. Many enlightened Masters taught what is known as *Upaniṣad.* However, *Gītā* is directly from *Bhagavān*, God Himself, from a *Pūrṇāvatār*—a perfect, complete Incarnation, Śrī Kṛṣṇa.
#### **KṚṢṆa, the PūrṆāvatār**
Among the Incarnations, Bhagavān Śrī Kṛṣṇa is considered *pūrṇa*, complete, a full Incarnation. Why is Śrī Kṛṣṇa considered the only perfect, complete Incarnation, a pūrṇāvatār? Why can't He be just one more Incarnation? Still He is the one being ruling the whole Hindu consciousness and the largest worshipped being! The most worshipped Incarnation on planet Earth is Śrī Kṛṣṇa. Only Kṛṣṇa can be called the most worshipped being.
First, let us understand why Incarnations come to planet Earth. Śrī Rāmakṛṣṇa Paramahamsa recounts beautifully:
There was a beautiful paradise with many trees and varieties of flowers and fruits. Three friends were walking near this paradise that had a big wall around it. One of them climbed the wall and peeped inside.
> He cried out, 'Oh, my God! Such a beautiful place!' He jumped into the garden and started enjoying the fruits. The second man climbed the wall and saw the garden. He too felt it was beautiful, but he had a little bit of courtesy.
> He turned and said to the third man who was below, 'Dear friend, there is a beautiful paradise below. Come, I am going in.' Saying this, he jumped over the wall and started enjoying the fruits.
> The third man climbed the wall and saw the paradise. He saw his two friends and understood the level of joy and bliss that they were enjoying.
> Then he said to himself, 'Let me go down and tell all the people about this beautiful paradise. I will bring them all to enjoy this garden.'
An Incarnation is someone who descends to enrich the world about the blissful place that He experienced. The man who descends from Divine to express the bliss of that Divinity is an Incarnation. The person who returns to planet Earth to tell you and enrich you about Divinity and to also make you realize what He has experienced, is an Incarnation.
An enlightened spiritual Master is a person who creates a formula to reproduce his inner world experiences. Scientists create formulae for the outer world, whereas a Master creates a formula to recreate the experience of the inner world. Meditation techniques are these formulae.
**An Incarnation is a person who can directly give the experience** *without* **even using the formula!** All these great Incarnations come down to planet Earth to make people realize that—they too are Divine, that they too are God; to tell and enrich people that the other side is beautiful. 'There's a very big paradise. Come, let us go and enjoy. Come, join me,' they say.
Why is Kṛṣṇa a perfect Incarnation? He has all the qualities needed to push human beings to divinity, to the space of completion. It is Śrī Kṛṣṇa who is responsible for all the good things we have in our lives. Please understand, it is Kṛṣṇa who is responsible for anything good, anything joyful, and anything auspicious in our lives. The science of living life out of completion and joy—living life out of completion will lead to enlightenment in whatever we are doing without renouncing—this science is introduced to the world for the first time by Śrī Kṛṣṇa.
**Understand, till Śrī Kṛṣṇa all Incarnations were teaching only the science of leaving, renouncing the world if one wanted Enlightenment. But it is Śrī Kṛṣṇa who gave this science of living in the space of completion,** *pūrṇatva***; that you don't need to renounce anything; wherever you are, you will be radiating life and enjoying life.**
The person who can push human beings to divinity, to the space of completion is called *Jagadguru—*the Guru who awakens. He is the teacher, the Master of the whole Universe.
*Jagadguru* is a person who can enrich the whole world, all types of human beings at all levels. The Universe is a place with all types of human beings who are at all levels of experience and maturity. Kṛṣṇa can enrich and help people from all levels to experience divinity, to reach the ultimate, to realize the truth, to be complete.
The life of Śrī Kṛṣṇa, *pūrṇāvatār* is an example of living in the space of completion, *pūrṇatva*. He has not done anything out of incompletion. He has done everything out of completion and He has done everything, which we think will be done only out of incompletion!
This science of completion is the most sacred secret revealed by Śrī Kṛṣṇa in the *Bhagavad Gītā*, which is the most powerful *rājavidyā rājaguhyaṃ*, royal sacred knowledge and royal sacred secret. This royal sacred science of completion keeps us eternally in love with life, eternally experiencing life.
Please understand, some religions teach what completion *is*; some religions show us what completion *is not,* some religions show us the effect of incompletion. **This science of completion is the essence of all religions, the essence of vedic knowledge, the source of the knowledge of Vedic tradition.**
Let me define Completion.
**Completion means living and acting without any hangover of the past incidents, words, actions or memories. Not having a hangover does not mean that you will not remember your past at all. When you are in completion, you will remember past incidents and actions, but they will no longer have the power to cause pain or anger or guilt in you anymore.**
Completion! Please listen; I am giving you another definition of Completion.
**Completion is nothing but reclaiming the bits and pieces you threw away in unconsciousness. Listen. The parts of you, bits of you, pieces of you that you shared or threw them with so many things and people in your life unconsciously; reclaiming all those parts back and becoming complete with you, is Completion.**
Listen. There are intellectual, emotional being-level people. Incarnations, such as Śaṇkara, Buddha strongly appeal to intellectual people. It is difficult for emotional people to relate to them. We can't imagine Buddha singing and dancing with a flute or Śaṇkara doing *rās-līlā!* Emotional people relate to Mīrā, Caitanya Mahāprabhu, Āndāl who are always singing, dancing and celebrating.
People who are at the being level straightaway want the experience; they cannot relate to the intellectual or emotional Incarnations. They are neither ready to analyze nor ready to believe. A person ready to analyze goes to *śāstras*. A person ready to believe is drawn to *stotras*, but a person who wants straight experience, instant coffee, instant experience, can neither wait for *śāstras* nor *stotras*. He straightaway wants the technology, the applied science. For him, Śiva, Mahādeva who created the *vijñana-bhairava-tantra*, is the answer. All the great meditation techniques He deliveres are for being-oriented people. *Śāstras* are like the main theory, the basic science. *Sūtras* are applied science. They give straight answers. |
*Dhṛtarāṣṭra is the embodiment of self-doubt which is always blind!* His attachment to his sons, especially the crown prince Duryodhana, had blinded his powers of reasoning. Whatever his son did received his endorsement. From early adolescence, Duryodhana had been plotting to kill his Pāṇḍava cousins. Although Dhṛtarāṣṭra pretended ignorance of his son's evil deeds, he was aware of what his son was up to. Even when Duryodhana and his brother Duśśāssana went to the extreme of disgracing Draupadī, the wife of Pāṇḍavas, trying to disrobe her in public court, Dhṛtarāṣṭra seemed powerless to act. When Duryodhana finally refused to give the Pāṇḍavas even a needlepoint of land, still Dhṛtarāśṭra kept quiet, ensuring that blood would be shed.
Dhṛtarāṣṭra was fully aware that he was non-integrated and inauthentic, following the evil path of *adharma* and that it would result in the destruction of his clan. Yet he seemed powerless to act otherwise. Dhṛtarāṣṭra's tale is common to humankind. Often, we follow wrong paths even though we know it is wrong, we go out of integrity and authenticity almost as if under a hypnotic spell of doubting ourselves. *Gītā*, therefore, begins from this premise of blinding self-doubting pattern, the primal pattern that invokes all other patterns in us!
Mahābhārat is not merely the fight between good and evil. Far from that, it is about our root patterns, our inner conflict in being unable to do the right thing, not being courageous enough to stand for what is right, and not taking responsibility to be complete. It is about the lack of awareness, clarity and courage to follow the path of righteousness, *dharma* of integrity, authenticity, responsibility, and enriching. It is a fight between good and evil within us, not merely outside of us. It is actually a fight between the completions and incompletions within us, between possibilities and patterns within us.
Kṛṣṇa, the Superconscious, constantly looms over our being, eternally reminding us of our space of highest positivity, possibility, divinity and enlightenment with His tremendous patience and infinite compassion. Yet we ignore this divine call within us, caught in self-doubting illusion that what we choose instead will make us happy.
Listen. I tell you, all wars between countries are nothing but triggering the collective root patterns of that society. Whether it is war at home, or war in the communities, or war between the countries, the root pattern is responsible.
Incompletion at the level of a single individual piles up and becomes the incompletion at the level of society. Incompletion in the level of society piles up and becomes the incompletion in the level of large communities. Incompletion in the level of large communities piles up and becomes the incompletion in the level of the whole country. Incompletion in the level of countries leads to and causes wars.
War is the result of incompletions. Whether it is war between you and *you,* or war between a country and country, it is the result of incompletions, which is there in a single human being. Kurukṣetra war is the ultimate war of the collective root patterns of humanity itself.
Dhṛtarāṣṭra refers to Kurukṣetra, the site of this world war, as a holy land or place of righteousness, *dharmakṣetra.*
#### *dharmakṣetre kurukṣetra samavetā yuyutsavaḥ I māmakāḥ pāṇḍavāś caiva kim akurtava sañjaya II 1.1*
People ask, 'How can a battlefield be called a holy land?' If you study the history of humanity, you find that it has always been a battlefield. Whether these wars were morally guided or misguided is a matter of opinion. What is right for one need not be right for another.
Listen! Mahābhārat beautifully says, 'Let the fight be in *kurukṣetra*!' In Saṃskṛit, *kurukṣetra* means space of creation. *Kuru* means doing. Let the fight be in the space of creation. The whole place of fight should *not* be with the lowest realm, but with the highest realm! So, you will always be in the middle. In the fight itself, you will always be in the middle, and in the end you will be at the peak.
Look into your life. Now all your fight is, 'Will I lose this job or not?' 'What will happen if I fall sick, if I am alone?' 'What will happen if I become bankrupt?' 'What will happen if this happens, that happens?' Then you console yourself, 'All that will not happen! Don't bother!' This is the fight you always do! Shift from the zone of fight into positive creation.
Listen! You are fighting in the wrong zone of your life. For example, if you are all the time afraid of becoming bankrupt, decide, 'I am going to be a billionaire.' So, in your inner space the fight will be about—will you become a billionaire or not. You may have millions, but the fight will no more be of self-doubting thoughts of bankruptcy or not. Let the fight always be in *kurukṣetra*, the zone of creation, not in the zone of destruction. All your worrying, all your thinking, all your basic cognition is, 'Will I lose this job or not?' Even in your nightmare dreams, you will only be worried about, 'Will I lose this job or not?' No! Always let your fight be, 'Will I become CEO or not?' not 'Will I lose this job or not?'
Shift the battlefield onto the land of creation! Let *kurukṣetra* be the battlefield—*dharmakṣetre kurukṣetra*. Please listen! The fight in your life, if it is in the field of creation, you are living in *dharma*. If it is in the field of failure, you are living in a*dharma*. This is the meaning of this first *śloka* (verse) of the *Gītā*.
Practically every century, if not every decade, there have been battles in some part of the world. Almost all were created out of the belief that one party was morally right and the other wrong. In that sense, each battle was fought to restore righteousness, as believed by both parties. So, in that sense every battlefield was a holy site according to someone's belief, restoring the highest values and beliefs. In the case of Dhṛtarāṣṭra, he had an additional reason. He implicitly recognized the divinity of Śrī Kṛṣṇa, whose mere presence on this battlefield conferred upon it the mantle of *dharma.* Wherever Kṛṣṇa was, that was where *dharma*, righteousness would prevail. Even in his confused state of doubtful thinking, there was enough clarity in Dhṛtarāṣṭra's mind to acknowledge the supremacy of Śrī Kṛṣṇa. This revealed itself in his choice of words. It was as if, at one level, Dhṛtarāṣṭra knew that the fate of his Kaurava clan was sealed.
**Listen. Life is a fight till you are enlightened.** But, let your fight be in *kurukṣetra*, the field of creation, not in the field of losing. Don't be constantly fighting with, 'Will I get heart-attack and die?' 'Will my health collapse?' 'Will others leave me?' 'Will I become bankrupt?' No! The ground on which the battle happens decides your existence and expansion. Let your visualization be—'Will I become CEO or not?' 'Will I become yogi or not?' 'Will I become jñani or not?' 'Will I become rich or not, leader or not?' 'Will I become enlightened or not?'
I tell you, if your fight is in the direction of *kuru*, you will win the game very easily with least or no stress. It does not take more than forty-eight hours to convince yourself to shift the battleground. You just need to complete some of the self-doubts that you got from your elders, family and societal conditioning. Complete with them! So, all you need to do is just shift your core visualization, your core cognition, your core energy.
Change the battlefield and enter the energy-field of *dharma*, led and controlled by Śrī Kṛṣṇa, immediately you will experience so much of completion. Kṛṣṇa is the epitome of *dharma* (righteousness), and Kṛṣṇa was on the side of the Pāṇḍavas, then how could they lose? The tragic fate of Dhṛtarāṣṭra was that he knew that the destruction of his clan was inevitable, and yet his self-doubts had turned into self-denial, making him powerless and deny the obvious path of *dharma*.
Listen. The moment you change the battlefield from *adharma* to *dharma*, you may even become enlightened; because it is your default parking spot that decides whether you are enlightened or not. Otherwise you ARE enlightened! You just need to remember and reclaim it. The best way to remember and reclaim it is to complete with your self-doubting patterns and shift the battlefield itself. See, now your battlefield is—'any one day I am going to become bankrupt. Let me delay it as much as possible!' Instead, let it be—'any one day I am going to become the richest being. Let me do it as early as possible!'
So, your goal should be your parking spot, default parking spot. You can take your car wherever you want, but finally you will park where it belongs; your garage. Same way, your mind can go wherever it wants, but end of the day it should come and parking spot of your goal, not your accident spot. Accidents may or may not happen, but accident spot cannot be the parking spot. In your life, bad things may or may not happen, but that is not the spot where you should park yourself. Listen, your parking spot should be the spot of creation, the field of Kurukṣetra.
Kauravas were fighting all the time with their insecurities and lost everything. Pāṇḍavas were fighting all the time to create *Indraprastha*, the land of creation. So, Pāṇḍavas were living *dharma*. Kauravas were living in their self-denial, self-hatred and self-destructive mentality, *adharma*.
Please listen, if you think, 'Any one day I am going to become bankrupt. Let me do whatever I want to delay it,' then you are living in *adharma*.
Shift the battlefield. Shifting the battlefield itself is victory! Because, your whole energy will be flowing in that direction. Only if you know you are going to make it, only if you don't doubt yourself, you will even take the risk of investing in it, whether it is your time, energy, money, emotions, anything; investing happens only when you know you are going to make it. I tell you, the moment you complete with your selfdoubts and your battlefield changes, your strategy, your understanding and your whole expression will also change.
Sañjaya was Dhṛtarāṣṭra's minister and charioteer. By the grace of sage Vyāsa, Sañjaya was given the power to see what was going on in the battlefield, to faithfully convey to king Dhṛtarāṣṭra and queen Gāndhāri the tragic happenings therein. His third eye or centre of intuition was opened, and not only could he see what was happening at a faraway location, but he had the power of intuition as well, to know what would unfold.
**Please listen! Your life is nothing but seeing. Seeing is your life.** If you can see something through the eyes, you can experience it with your physical body. If you can see something with your mind, you can understand it with your mental body. If you can see something with your consciousness, you can control it, as the Lord of it. We are all blind in one sense or another, and Dhṛtarāṣṭra represents the majority of mankind in this aspect. Blindness in this case is not only the physical inability to see. It essentially represents the inability and the absence of desire to discriminate between right and wrong. It represents the non-integrity to separate completion from incompletion.
We can all be like Sañjaya, with our third eyes open instead of being blind like Dhṛtarāṣṭra. This is one of the messages of *Gītā*. Whether you are blind or have physical eyes, you continue to see through your inner eyes. Dhṛtarāṣṭra blinded by his self-doubts, saw only his sons, who represent his incomplete identity. Listen. The third eye is not just an eye; it is the very source of consciousness. Third-eye is nothing but conscious-seeing. Consciously seeing our incompletions, our inner conflicts is the first step in opening the third eye, the energy center located between the eyebrows. Third eye can be awakened with right thinking.
Let me define right thinking, the thinking based on *dharma*.
**Aligning all your thinking based on the cognition of the four principles—***tattvas* **of integrity, authenticity, responsibility and enriching is right thinking.**
Again, it is interesting the way Sañjaya started his description of the proceedings.
### Before the War...
Duryodhana was the crown prince, and for all practical purposes the king as well, since his father was both blind and powerless to stop him. Duryodhana saw the soldiers of the Pāṇḍava army arrayed in front of him. There were many ways he could have responded to the sight. As the person who single-handedly instigated this war, Duryodhana could have gloated, that surely he would vanquish his cousins. As a measure to reassure himself and his army, Duryodhana could have roared out in anger and in defiance. Yet, after seeing the army he chose to approach his teacher and mentor, Droṇa, one of the commanders of the Kaurava army, to seek his blessings.
The move was to ensure that any blame for the outcome of the war would fall on Droṇa's shoulders; it was to hold him responsible more than to seek reassurance or blessings.
This is how most people act when they go forward with a plan of action, knowing fully well that it is wrong and can lead to serious consequences. They find something or someone else to blame. Blaming somebody else will only make you feel more and more powerless, more and more incomplete. Duryodhana understood well the modern management concept of delegation. Like many managers today, he delegated so that he could abdicate responsibility. It is very unfortunate that human beings are taught from the beginning to put the responsibility on others.
Duryodhana, aware that there was no hope to win the war, yet his greed for power and wealth blinded him to a point where he could not face reality as it IS. Please understand, sometimes we believe what IS. The reality, the creation IS and we are seeing it. Most of us always feel, 'It is there. I am seeing. So I am caught! I don't know what to do!' Duryodhana also was caught in his greed patterns and wished to change what IS, the reality so that he could control the outcome.
**Please listen. We are not seeing what IS. We are only seeing what we want. We create what we want.** When Duryodhana cognized, 'It is there! I am seeing and I need to control it,' he already lost the game! He was fighting a losing war! He was feeling powerless! He put all the blame on what IS, 'It is there! What can I do?'
**What is Responsibility? Responsibility means living and responding to life from the truth that you are the Source of, and therefore responsible for all happenings in and around you.**
Listen. There are only two types of human beings on planet Earth those who feel responsible for everything and those who don't feel responsible for anything.
People who feel responsible become leaders. People who don't feel |
Whether it is a material life or a spiritual life, unless the body and mind are under our control, whatever we may think or whatever we want to do is of no use. Suppose we sit down in the morning and draw out a big plan for the day, analyzing all the data, 'I must do this,' 'I must do that,' but at the end of the day, beyond our control, we spontaneously indulge in a drink and sleep or do other things, what is the use of the whole day's plan? Nothing! We go on creating what we want to do in our mind, but at the end of the day, the body behaves the way it wants to. Even the mind behaves as it wants to. We get nowhere!
**'Life,' the very word 'life,' can happen only when the body and mind are under your control.** As long as the body and mind are not under your control, you will not even experience the word 'life.' Until the body and mind are under your control, you are not living. Only the root thought patterns or the engraved memories are living you. Unless you find your root thought patterns and complete, *life* does not start for you.
Until we experience the *kṣetrajña*, the knower of the field, the real life never begins. This is why the vedic system considers a person to be born only when his individual consciousness is awakened. Until then his physical birth is not accepted, nor is he considered a human being or a *manuṣya*. According to the *Vedas*, when someone's inner consciousness is awakened he is considered a human being or a person who has taken birth. Until then he is one among the animals.
The Saṃskṛit word *manuṣya* has two meanings. One is 'descendant of Manu,' and the other is 'the man who can handle the mind or one who has gone beyond the mind.' Manu is supposed to be our first forefather. Only when we can handle the mind, we become *manuṣya*. In Saṃskṛit they say, '*pratyagātma caitanya jāgrataṁ*.' It means that only when the individual consciousness is awakened is one considered to be a person.
In the Hindu Vedic system, when a child turns seven he is initiated into the Gāyatrī, a sacred *mantra* or chant. You should understand one important thing here. The Vedic religion, or Hinduism, the integrated *sanātana-dharma,* is the only religion in which there is no enslaving or encaging or engaging philosophy. You are not given any faith, any concept and any philosophy; you are only enriched to awaken your highest possibility, your consciousness. You are not asked to believe in anything. You are just given a technique to do completion with your body and mind. That's all.
The first thing that our *Ṛṣis* or ancient Hindu Enlightened Masters want us to do is to bring our body and mind under our control with the power of completion. They want us to learn how to live in completion with our body and mind. The *Gāyatrī mantra* is like an owner's manual for the body and mind. If we have a car, an owner's manual is a basic need. Without reading the owner's manual, if we start driving a car, then whose mistake is it?
Only at around the age of seven do we start to handle our body. After the age of seven the intellect starts working and we start making decisions. The moment we start making decisions, we should first know how to bring the body and mind under control. That is why the *Vedic* Masters teach the completion technique to awaken the inner intelligence and to master the consciousness. It is similar to reading the owner's manual before using the car.
# What You Know Is Not You
*13.1 Arjuna says:*
* O Keśava, I wish to know and understand about prakṛti and puruṣa, passive and active energies. The field \[kṣetra] and the knower of the field \[kṣetrajña], and of knowledge \[jñānaṁ] and of the end of knowledge \[jñeyaṃ].
### *13.2 Bhagavān Kṛṣṇa replies: This body, O Kaunteya, is called the field, kṣetra. Anyone who knows this body is called the knower of the field, kṣetrajña.*
* 13.3 O Bhārata, know that I am the Knower in all bodies \[kṣetrajñā], the Creator. In my opinion, knowledge means the understanding of this body or the field of creation as well as the Creator, one who knows this field.
Kṛṣṇa explains, 'O Kaunteya (son of Kuntī), O Arjuna, this body is called the field, *kṣetra*; the person who knows this body is called the knower of the field or *kṣetrajña.*'
*śrī bhagavān uvāca idaṁ śarīraṁ kaunteya kṣetram ity adhidhīyate I etad yo vetti taṁ prāhuḥ kṣetrajña iti tad-vidaḥ II 13.1*
Whatever you know is not you. If you know something, it is not you. For instance, you can read this book because it is separate and apart from you. Similarly, if you can know your body, then it is not you. If you can know your mind, then it is not you. If you can know your thoughts, then they are not you. Whatever you know is not you. You are separate from that or above that. That is why you are able to know it. Whether it is the body, thoughts or emotions, whatever you know is not you.
Now we need to separate these two, the field from the knower of the field. Once we separate these two, the body will be complete, blissful and joyful! Consciousness will be liberated. When these two join, that is where the problem starts.
A one-liner that I read somewhere said: A man tells his friend, 'My sign is earth and my wife's sign is water. Together we make mud!'
Water and earth are beautiful as they are. Only when they are mixed do we get mud!
Similarly, consciousness, as it is, is beautiful and so is the body. When the two meet, that is where the trouble of incompletions starts. All we need to do is understand and create the right cognition about the field and the knower, that is, what *we are* and what *we are not*. The problem in our lives is that when we identify ourselves with something, we believe we are that. Instead of understanding that we possess a mind, we believe we are the mind. The mind then becomes 'I'.
As long as I think this table is mine, there is no problem. If I start thinking that I am this table, the problem starts! As long as we think that our body and mind are ours, there is no problem. But the problem appears the moment we identify with them. Kṛṣṇa says, 'We must understand that whatever we know is not us.' Inch by inch He starts to explain the difference between *kṣetra* and *kṣetrajña.*
When we understand that something is separate from us, we never feel that we must renounce it. We simply need to renounce the inadequate cognition that we are that particular thing, that's all. We will simply know that there is nothing to renounce just by being aware of the way in which our body or mind works. Neither will we feel tortured by them, nor will we feel like torturing them. The people who are tortured by the body and mind are caught in this world and its troubles. Another group of people continuously torture the body and mind in the name of *tapas*, penance.
I have seen people in Bharat practicing yoga by sitting or standing on nails for five years! There are people who torture the body by standing on one leg, rolling on the ground or walking on fire. There is no need to torture the body in such ways. Actually we torture the body because we think that it is torturing us. We take revenge. At one extreme, people are caught in pleasures of the senses and killing themselves. At the other extreme, people torture the body in the name of penance. Neither knows how to handle the body and mind.
A person who knows how to handle his body and mind enjoys the whole thing. He is totally at ease with himself. He feels completely relaxed with his body and mind. He intensely enjoys all pleasures and comforts and he never abuses the body.
Enjoying and abusing are two different things. Enjoying is when the mind and the body are in tune with each other. We feel ease, comfort, a deep sense of relaxation and a feeling of being at home with ourselves. Another category of people tortures the body for the sake of the mind, in the name of penance or *tapas*. These people are in search of peace and bliss. They go on disrespecting and torturing the body: going without food for months together, standing on one leg, or walking on fire. They continuously abuse the body or mind in one way or the other.
Torturing others happens when we torture ourselves. If we torture ourselves, naturally we will torture others. Please understand that we torture others when we do not feel comfortable and complete within ourselves. Torturing others is directly related to torturing ourselves. If we think that we are the mind, we torture our body; and if we think we are the body, we torture our mind. The person who knows the secrets of the body and mind neither tortures nor abuses them. He knows how to use and enrich them and live blissfully in completion with them. His inner space overflows with bliss, and his outer space enjoys comforts and real pleasures.
Kṛṣṇa reveals the sacred secrets of how to enrich the body and mind in beautiful and blissful energy, and how to create the inner space of completion, flowing in blissful consciousness.
Kṛṣṇa says further, 'O Bhārata, I am also the Knower in all bodies *kṣetrajñaṁ cāpi māṁ*. To understand this body and the knower is called knowledge.'
Beautiful! Here, He makes two statements. He says, 'I am the Knower in all the bodies, and to understand the knower and the body is knowledge—*kṣetra kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama*.' He says that understanding the field or the body-mind and the consciousness is knowledge. He says, 'I myself reside as the consciousness inside the beings—*sarva kṣetreṣu bhārata.*'
*kṣetrajñaṁ cāpi māṁ viddhi sarva kṣetreṣu bhārata I kṣetra kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama II 13.3*
Our consciousness is God and there is no separate thing as God. The problem arises when we start carrying an inadequate cognition thinking that we are the body and the mind. A person who carries the right cognition and understands that he is consciousness liberates himself. He is enlightened. He becomes the Buddha. Consciousness is God.
> The Equation is: God + body mind = man man – body mind = God!
### **You Are Consciousness, KṢetrajña**
Whether we believe it or not, we *are* consciousness. Let us see how we miss it, how we miss and mess our life!
Here is a beautiful story about knowing the body and the mind and how we miss realizing that we are consciousness.
> A pregnant lioness was hunting for food one day when she came across a flock of sheep. She tried to attack the flock but the effort was too much for her. She fell on the ground, giving birth to a cub and also died due to the pressure she exerted.
>
> The flock of sheep saw the newborn lion cub. They started playing with him. They felt that they should take care of this cub, as one species often does for a newborn of another species. They just took pity on him and adopted him. The
sheep started taking care of the cub in the same way they care for their young ones, feeding him with goat milk and grass!
The cub started behaving like a sheep and grew up along with the sheep. He lived happily amongst them, not knowing that they were different from him.
After some time the problem started slowly. It had to. The mother sheep started receiving complaints about the behavior of the cub, 'He is too arrogant,' 'He is too strong and rough,' 'He is not playing properly with us.' Naturally the cub was sidelined. Whenever any argument arose, they decided to punish him.
After a few days, the lion cub started to wonder, 'What is this? I don't feel that I am really living. Is this all a lie? Is this all that there is to life—eating grass, jumping around and bleating, just going around the grasslands? I don't feel I am leading a full life.' He felt that he was unlike the others, that somehow he was different. He did not feel that he was *being* himself.
Whenever he saw a forest, he was tempted to go and explore the forest. But his sheep mother had warned him that it was the one thing he should not do. She forbade him from straying away from the flock, obviously now considering him to be one of the sheep. She cautioned him that if he did so, the lions inside the forest would kill him.
This whole story is actually about the spiritual seeker! It is about how a person takes birth, starts seeking and how he achieves fulfillment. It's a wonderful story. I love this story. That is why I repeat this story whenever I can!
> The mother sheep said, 'You cannot go there, there are lions out there.' The cub somehow managed to suppress his search or feeling of emptiness even though he felt drawn
in and was tempted to go into the forest to explore. After some time he decided, 'I think this life is not for me.' But somehow the mother sheep managed to pressurize and control him. She played a big drama—weeping, crying, convincing, and finally she got this lion married! The lion cub got married and a few years passed by. After some years he again started thinking and analyzing, 'What is going on? I am leading the same old life, eating, bleating and jumping around! I feel something is seriously missing! I have found whatever best one can get—a good mother, good wife, nice life—but deep inside me, there is only emptiness. I don't feel fulfilled. What is happening to me?'
Again he started searching. The seeking started.
Then suddenly one day, a lion from the nearby forest attacked the flock of sheep. When this happened all the sheep ran away. This sheep-lion neither felt like running away, nor did he have the courage to stand and face the lion. He knew the lion was trying to attack, but he thought, 'He looks so graceful. Something about him is different.' He had never seen such a majestic beast before. So, slowly, somehow, unconsciously this sheep-lion felt attracted and drawn towards the lion. Because of the attraction, neither did he run away, nor did he have the courage to face the lion, because he thought he was a sheep under attack.
He started walking away slowly but kept his face and gaze fixed on the lion. The lion straightaway came near him and caught him.
The *sheep-lion* started bleating, 'Oh, please leave me alone and do not kill me!' The lion said, 'Fool, I have not come to kill you! You are a lion, why are you bleating and shouting for help? Why do you think I will kill you?'
'Lion?' the sheep-lion suspected that the lion was trying to
cheat him and take him to the forest. He became frightened and cried, 'No, leave me.' The lion again said, 'Fool! You are a lion, why don't you understand that?' The sheep-lion refused to believe the lion. He escaped and ran away.
Even though he ran away, the sheep-lion was unable to forget the lion. For a week he was afraid. Fear is usually there after the first glimpse, after the first experience. He had had the first glimpse of the lion! This is how Arjuna felt after his first experience of the Divine, his first glimpse of Kṛṣṇa. It is an experience that evokes fear as well as a blissful attraction. |
We have forgotten that we have taken this body and mind for a purpose and that is to live our desires, *saṁskāras*. We have forgotten that we have only rented this body-mind costume for this birth and we gradually associate ourselves with it! After a while, this costume becomes more important and dear to us than anything else. Once the costume begins to wear out, we start to worry.
This is what happens when we wrongly associate ourselves with the body and mind, instead of associating with the consciousness that runs it. We confuse *kṣetrajña* with *kṣetra*. Naturally, all the problems that arise at the body-mind level start to affect us. The activities that happen to the body-mind appear to be having a direct influence on our lives.
In the next few verses, Kṛṣṇa takes Arjuna step-by-step into what these activities are and how they interact with each other.
Kṛṣṇa talks about the five great elements, the false ego, the intelligence or the mind that makes decisions and all ten senses. Please understand, He says, 'ten senses, *indriyāṇi daśakaṁ ca'*. We think we have five senses. No. We have five *karmendriya* and five *jñānendriya. Karmendriya* are the senses or organs responsible for actions such as talking, walking etc and they are the mouth, hands and feet, organs of excretion and reproduction. *Jñānendriya* are our five senses that receive knowledge such as smell, taste, sight, touch, and hearing and they are the nose, tongue, eyes, skin and ear. So, all the ten senses, plus attachment, aversion, joy, sorrow, the body, mutual attraction and the consciousness contribute to the field of activities.
Actually the word 'consciousness' cannot be used. When our consciousness becomes rigid, it becomes conscience. There's a difference between conscience and consciousness.
For example, we do something based upon what we think is right or wrong according to our conscience. If we give these same teachings to the next generation, it will not work because something else may be right or wrong for them. When we force them to follow the same thing that we did, we are giving it as just a morality, as just a conscience. We are giving them a law without the spirit. On the other hand, when we give our next generation an understanding about life, we give them consciousness.
#### **Conscience Is Suffering**
Understand, a person with only conscience always suffers. He can never be happy, whether he enjoys or renounces. If he enjoys, he suffers from guilt. If he renounces, he feels the lack of it. He suffers either way. Never give conscience to the next generation. Always give them an understanding about life, what I call consciousness. Let them experience and explore.
I do not believe in morality. I believe in conscious experience. I do not believe in conscientiousness. I believe in consciousness.
Conscience is given to us by society. Consciousness is given to us by God. Conscience is social conditioning. Consciousness is our very nature.
Conscience naturally makes our whole life into a ritual. We should know why we are doing and what we are doing before doing anything. Only then will we do it intensely with integrity and authenticity. If we do not know the context and logic behind what we are doing, we will neither integrate ourselves completely into doing it nor take the responsibility to authentically dedicate ourselves to it.
Kṛṣṇa says that the rigid sense of conscience, all the rules that form the *kṣetra*, are also the field. They are matter. They are not energy. They are not your being. They are not you. Whatever is mentioned here is not you. Listen! We should understand we are liberated the moment we know what we are not. We are liberated even if we live with what is not us. Even if we live with our body-mind, if we know that we are not the body and the mind, then we are not their slaves!
Please understand that the word 'slavery' can be used as long as something goes against your will. With awareness and completion, even if you live with the body-mind, you are not their slave.
Nothing can enslave us once we understand and cognize that we
are *not* body and mind. We can never become a slave to anything. Even slavery cannot enslave us. Slavery can enslave us as long as we are not ready to cooperate with slavery. This is a subtle point. So, please listen! When we cognize that we are beyond body and mind, we will feel no need to resist when somebody tries to enslave us. We know that we can never be slaves.
Only that which goes against our will can enslave us. Here we are in a totally different space, a totally different consciousness, the space of completion and nothing can go against our will. And we will never have a will that would make us feel like a slave. We will be flowing with the river, flowing with the current. We will disappear into the Divine. So slavery cannot happen to us. Our consciousness is beyond any form of slavery.
That is why Kṛṣṇa teaches the secret of understanding the bodymind and consciousness, *kṣetra* and *kṣetrajña.* In ancient times, man was only subjected to physical slavery. In the present day, man is subjected to psychological slavery. Understand, we are the psychological slaves of countless things.
When some product is advertised on television, straightaway it sits in our head. Within a few days, we somehow get money and buy that product. We live in a world of psychological slavery. Once we understand that we are not the body-mind, that we are beyond it, we will be totally free from physical and psychological slavery.
See, it is like this. When we badly want a particular object or event to happen, our happiness is in the hands of that object or event. That external object or event has the power to control our happiness. We feel depressed when things turn out other than the way we desired. We feel the world is unfair. Many people ask me, 'Why has God been so unfair to me? Why is it that only I face these difficulties?' Please understand, the moment you place your happiness in the hands of something or someone, you have become their slave. They can exploit you.
One more thing is that even the thought of wanting freedom can exploit us if we allow it. Many times we chase freedom in the name of spiritual seeking. Freedom happens only when we realize that there is no need to chase. We must drop the idea of wanting freedom and just trust the freedom. We will then experience it. Otherwise, craving for freedom can enslave us instead of enriching us. We realize the futility of this struggle and experience freedom only when we become aware that we are already free.
The minute we stop resisting whatever we have, we start flowing. We stop giving someone or something the power to control our happiness. Nothing will enslave us. Everything will enrich us. We will experience the consciousness of completion and freedom.
## Inner Science Technology
*13.8-12 Humility, absence of pride, nonviolence, tolerance, simplicity, service to an enlightened spiritual master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification; absence of ego, the perception of the pain of the cycle of birth and death, old age and disease; Non-attachment to children, wife, home and the rest, and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self realization, and philosophical search for the absolute truth: All these I thus declare to be knowledge and anything contrary to these is ignorance.*
I n these five verses, Kṛṣṇa gives a beautiful technique. Until this point He gave us an intellectual understanding. Now He gives the technique and technology to realize and experience what He says. I call these five verses the inner science technology to liberate our inner space! It is a precise technique to liberate oneself from the *kṣetra.* It talks about how to be liberated from the body-mind and how to bring them under our control.
First, the moment we understand that we are more powerful than the body-mind, we are liberated from the body and the mind. Here, He beautifully gives the technique to liberate us from the body-mind and therefore, how to experience the consciousness.
Let me first give the translation of the verses:
Humility, non-violence, tolerance, simplicity, approaching the
enlightened spiritual master, cleanliness, steadfastness, self-control, renunciation of the objects of sense gratification, absence of all egos, perception of all the evils of birth and death, old age and diseases, detachment, freedom from all entanglements, even-mindedness amidst pleasant and unpleasant events, constant devotion, aspiring to live in a spiritual way, giving importance to the ultimate truth, and detachment. All these I declare to be knowledge and besides these, whatever there may be, is ignorance.
Kṛṣṇa mentions a long list of things in these verses with many instructions. Let me be very clear that if we straightaway try to practice all the qualities He has given here, we will feel we are going mad! We cannot really practice these qualities. All we can do is help the consciousness to happen in us so that we start radiating these qualities. These qualities simply happen in us.
By way of comparison, let us say we want to remove the dirt from a muddy water tank. If we put our hands into the tank and try to take away the mud, what happens? We make it muddier, that's all. All the dirt that is settled below will come up to the surface. Instead, if we sprinkle a handful of lime powder inside the tank, it will absorb the dirt and we can have clean water in the tank.
Our mind is also like a muddy tank. If we try to suppress it and fight with it, we will create more incompletion. Instead just add a little meditation process of completion which is like the lime powder, and relax. Just put in your awareness to complete and relax. Automatically the impurities will settle down. The moment we become aware and complete, and the witnessing consciousness starts operating, the whole thing settles down. The witnessing consciousness is the lime powder that purifies our being.
Rāmakṛṣṇa says that if the straight line of integrity connects your mouth and mind, you will be liberated. We cheat ourselves if we engage in an activity because it is appreciated by society and not because we feel it from within. This constant mismatch of internal and external, of what we feel deep within and what we do is inauthenticity, it creates problems.
Instead of creating consciousness, we start creating the activity. Instead of working on our *being*, we work on our *doing*. Our doing is in no way going to help us. Only our being is going to help us. So work on the *being* and not on the *doing.* A person who works on his doing may continuously chisel, chisel and chisel his *doing*; however, his *being* will face the same old struggle, suppression, suffering, and fighting. Instead, if we work on our being, we will flower and automatically radiate the right energy, the right consciousness!
#### **You Are Unique**
If we practice these qualities just because Kṛṣṇa say that we should, the qualities will never really develop in us. They will remain skin deep. When true non-violence happens, our very being will radiate love, no matter what. Even if an enemy were to stand in front of us, no other emotion but love would remain in us, and that is what Kṛṣṇa really wants.
If we visit Sringeri, a temple in South Bharat, we will see a stone statue of a snake protecting a frog with its hood. A beautiful sight! It depicts that emotion of divine love that is unconditional. Divine love does not consider whether a person is a friend or enemy. If we are centered in our being, qualities of love and non-violence happen. All the things that Kṛṣṇa has mentioned in these five verses are an outcome of the flowering of that consciousness, and not things to be practiced. If we practice them to please somebody else, we would become slaves to the people around us.
Normally we believe others' opinions about us. We accept their scale as a standard for measuring ourselves. Then we get into trouble. This is what I call 'guilt'. Guilt is reviewing our past decisions with updated intelligence. If we use our present intelligence to review our past decisions, we create guilt and suffering. Understand, we are updated every second. We are not the same as what we were a few hours ago. Our intelligence is continuously updated. So naturally when we look back and analyze what happened in the past we feel certain things could have been avoided. The problem is that we think we run the show. We take everything upon our shoulders and allow emotions like guilt and worry to come in. If we remember that the Universe is pure Intelligence that knows how to take care of our lives, we will simply relax. Also, when we allow the cosmic intelligence to operate, we spontaneously express the beautiful qualities that Kṛṣṇa enumerates. The same cannot be achieved by doing anything.
Kṛṣṇa first talks about humility or *amānitvaṁ*. Humility can never be achieved by effort. If it is attempted through effort, it looks ugly. Humility happens when we feel that every being is unique. It does not come by thinking that everyone is equal. There are no equals! If we deeply understand that every being is unique, we automatically respect everyone. Every being has something that he contributes to Existence, to life.
Listen. Even our enemy contributes to our growth! He may do it indirectly but nevertheless, he contributes to our growth. Never think that a person is useless. We are removed from planet Earth the moment we stop contributing to Existence in some way or other.
Normally we evaluate whether a person is worthy of our respect. We will see how well qualified he is, how much society respects him. Then we will decide, 'Okay, I think I can show him some respect.' It is as though our respect is so precious and the world continues to run because of that! When we understand that every being is a unique creation of the Universe, that the same divinity that is in us is in them also, we automatically radiate humility and the absence of pride. All these qualities that are supposed to be radiated by a seeker should simply happen from within. This is what Kṛṣṇa explains.
Another important thing: How should we approach an Enlightened spiritual Master or *ācāryopāsana*? He talks about this in another verse also—*tad viddhi praṇipātena paripraśnena sevayā* (4.34)*.* It means that we should approach the Master with questions and request him to answer the questions. Why? Why does Kṛṣṇa say that? What is the need? Again and again, spiritual literature emphasizes the Master. It is not only in the *Bhagavad Gītā.* In all integrated spiritual traditions, the living Master plays an important role. Why? |
In order to dance with them individually. It was not merely one form, one body of Kṛṣṇa, but one hundred thousand forms manifesting simultaneously.
Please understand the deeper meaning in this *līlā*. Each gopī was so deeply connected with that divine consciousness, the Kṛṣṇa consciousness, that each one felt His presence. When we go within, into our core, we see divinity in everything. The gopīs saw Kṛṣṇa everywhere and in everything they did. This universal consciousness knows no physical barriers. That is why Kṛṣṇa says He is 'all pervading, *sarvam āvṛtya tiṣṭhati.*' He is all enveloping. He is omnipresent.
That is why I say, 'All those who I ordain as healers are my hands, all our *ācāryas* (initiated teachers) are my *vāk* (energy of power of words), and all our organizers are my mind.' I can only heal a limited number of people with these two physical hands. I can only conduct a limited number of programs with this one mouth, and I can only organize a limited events with this one brain. That is why I operate through my healers, teachers and organizers. The Cosmic THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM operates through them!
For a phone connection to happen from one country to another, we need to have the infrastructure: all the cables installed below the sea and so forth. But for this cosmic connection to happen, nothing is needed. If we simply connect to the Self within, suddenly there will be no barriers. We will simply fly!
Kṛṣṇa goes on to give further qualities of the Self. But understand that all this is said only to inspire us to experience it first hand ourselves. If somebody asks us, 'What does sugar taste like?' and if he has never tasted anything sweet before, how will you explain to him? You may tell him, 'It will be in the form of white cubes, transparent, very sweet.' When he asks, 'What does 'sweet' mean?' You can continue to tell him other things, 'Sugar is made from sugar cane, which is full of sugary syrup, it is fibrous, you can chew on it.' What is the use?
Instead if he puts a handful of sugar in his mouth, he will
automatically say, 'This is how sugar tastes! This is how something sweet tastes!' Unless he experiences what 'sweet' means, things will remain a theory for him, although the conviction about sugar might grow in him.
In Chapter 11, when Kṛṣṇa gives His Cosmic form vision, the *Viśvarūpa Darśan,* Arjuna feels intimidated within a few moments and cannot handle the energy. He pleads with Kṛṣṇa, 'I cannot understand You. I cannot withstand Your glory.' But Arjuna wants to know what Kṛṣṇa is talking about. So once again Kṛṣṇa gives all kinds of descriptions to penetrate Arjuna's doubts and fears.
The compassion of an Enlightened Master is so great. In spite of the doubts and skepticism, he quietly and patiently sits with the disciple until, one by one, all doubts are washed away. You see, our self-doubts and questions arise from our mind, forming a thick layer over us. A Master's grace gently dissolves this layer.
Kṛṣṇa says all life happens because of the thread of the Universal energy flowing through. You see, so many things are happening around us, on their own, beyond our awareness. The life force that conducts the whole show, that controls every breath we take, the same energy that maintains an order in the chaos of the Universe, is pure intelligence. In Saṃskṛit, there is a saying that means not even a blade of grass can move without the will of the Divine.
Kṛṣṇa is sending a message to us about how much we depend on Him, who is the Cosmic intelligence, for anything to happen. At the same time, without getting involved, the Universal energy is a witness to all activities and all life forms.
If we look deeper, we realize that whatever we see and perceive as objects, are creations of the mind along with the senses. We create a world of our own. Deep down, the true Self watches the whole thing without getting involved. The mind projects some people as good, some as bad, some incident as painful, others as joyful, etc. and then runs after or away from the people and experiences. For an enlightened being, a knower of the truth, everything is the same. He stops labeling because he has moved beyond names and forms, and beyond the dualities of good and bad.
Rāmakṛṣṇa Paramahamsa gives a beautiful analogy. When we stand in a valley, we see pits and depressions on the ground if we look down, and mountain cliffs when we look up. But when we climb up to the summit, we observe that all the ups and downs below no longer matter. We have transcended the ups and downs that we saw when we were on the ground. How to climb to the summit above all the ups and downs?
You must relax. You must realize that you are already on the summit. You are beyond the ups and downs. But no, we don't want to believe it. Our mind tells us, 'No. What is he saying? I have important things to do in life. How can I relax?' We love our tensions and problems too much. We like to clutch onto our lives. We do not want to let go because we think this is all there is. We do not realize that if we relax, we can fly.
A small story:
A hunter in a forest came across a clearing where there were many birds. He took a twig and tied a rope at the center of the twig. Then he took the two ends of the rope and tied them firmly to a pole on each side. Now the twig was hanging by the rope. He sprinkled a few grains around the setup. He was a clever hunter. Happily, he went away for a nap.
After some time, a bird was attracted by the grains and sat on the twig. The minute it sat on one side of the twig, the whole twig turned upside down due to the bird's weight. The bird now saw the whole world upside down and became frightened. It thought it was trapped! It clasped to the twig harder than ever and prayed to God to be set free.
After an hour, the hunter returned leisurely and caught hold of the bird. After that, you know what happened.
This is what we do in our lives. The bird did not realize that it was always free! All it needed to do was let go of the twig and fly away. We do the same thing. We grasp and clutch onto our past. We clutch onto the pains and joys and keep missing the space of completion. We miss eternity. We miss our Consciousness inside.
The supreme truth is inside and outside all living entities. It is moving and non-moving on account of being subtle. It is near and far. Kṛṣṇa uses all these terms and concepts such as moving and non-moving, near and far, inside and outside because these are the only terms we can understand. He is giving us an idea to tell us that Supreme Consciousness is beyond these concepts and terms that we know.
#### **The Indivisible Space Within**
You see the world full of objects with different qualifiers because you associate yourself with a fixed entity. You say something is far or near based on the physical boundaries, with respect to the coordinates of your body. Whatever you do, what you think, is based on this reference point. You live in this space enclosed by your physical boundary called *ghaṭākāśa*.
There are three spaces we can live in: The space that is covered by the body, the space that is covered by the mind, and the space that cannot be covered by body and mind. The first is *ghaṭākāśa*, or the space enclosed by this physical body. Most of us live in this space nearly all the time. The next is *cidākāśa*, the space that you are aware and conscious of. Right now, if you are aware of this hall it is your *cidākāśa*. This is the space of the thoughts and mind. The third is *mahākāśa*. This is the whole space, cosmos, everything put together.
The *ghaṭākāśa* is made up of the five elements that are: earth, water, fire, air and ether. These elements become subtler as we move up, from earth, to water, to fire, to air, to ether. None of the first four reflect consciousness. Ether, the subtlest element, connects with consciousness. It reflects consciousness. And that is the reason why we are alive. The problem is, we think consciousness is bound by *ghaṭākāśa.* We think it is limited to this body.
That is why we make this body the reference when we view the outer world. We think this body is the 'I' that sees the rest of the world. You see, all science had this as its basic foundation: we are separate entities defined by physical boundaries. Enlightened Masters who have moved beyond *ghaṭākāśa* into *mahākāśa* understand that all this division of space is due to our ignorance.
Please understand that space can never be divided. Yet we divide it into boundaries and associate terms: within, inside, outside, near, far, etc. because of our limited understanding. This is the cause for our suffering. First of all, we divide the space because of our ignorance. Second, we try to possess the space that we think is in our control. And third, we fear that the space might be taken from us. All fears, including the fear of death, happen because we constantly try to protect the space covered by our body and mind.
Understand the basic truth that space cannot be divided. When we understand that we are *mahākāśa,* we transcend all boundaries. Whatever space we may be in, the possibility of achieving a higher space is available to every one of us. Man, as such, is only potentiality. He is not actuality. He is not what he is supposed to be. As of now we are in seed form and have not expressed our potential fully. We have not become trees yet. But that does not mean we cannot grow and become trees. When we transcend these relative boundaries we will understand through experience what Kṛṣṇa says.
Kṛṣṇa says that the supreme truth is inside and outside all living entities, *bahir antaś ca bhūtānām*. It is moving and non-moving on account of being subtle, *acaraṁ caram eva ca* (13.16). This is the space of *mahākāśa,* which includes the space of everything. This space is absolute. Everything is included in this space. When there is no 'two,' how can we compare? How can we say something is near or far when there is only one? The truth is absolute and one.
> *avibhaktaṁ ca bhūteṣu vibhaktaṁ iva ca sthitam I bhūta-bhartṛ ca taj jñeyaṁ grasiṣṇu prabhaviṣṇu ca II 13.17*
Although the supreme spirit appears to be divided as the Cosmic and
individual entities, it is never divided, *avibhaktaṁ ca bhūteṣu.* It is the basis of generation, maintenance and destruction of life. When we pour water into containers of different shapes and sizes, it takes on their shapes. If we carefully examine their contents, all of them contain the same water. Similarly, the world of many forms and shapes, so many species of plants and animals, appears as though there is so much variety. Underlying them all is the same energy. The *prāṇa śakti,* life force, running in each of them is the same.
If we understand this simple *tattva* (principle) of life—that we came from the same Source and we return to it—we will realize that we are connected to something much greater than our individual self.
#### **I am the Source of All Light**
The Universal consciousness manifests in numerous ways and is also responsible for destruction. When the same Universal energy is unmanifest, unexpressed, it exists in potential form. This is referred to as *puruṣa* in the scriptures. When this energy manifests itself in this world, taking various names, forms, and shapes, it expresses itself as prakṛti. *Prakṛti* is the creative expression of *puruṣa.*
The life force that caused us to be born also maintains us. Every little thing happening within us is carried out by the same intelligence that brought us into this world. Similarly, the same intelligence accompanies us when we leave the body.
The water of the ocean is the *puruṣa* and the waves that dance and play are *prakṛti*. The water appears to be divided in the form of waves of many shapes and sizes. In reality it is one mass of the same water. Similarly, Kṛṣṇa reminds Arjuna that the supreme spirit appears to be divided into *puruṣa* and *prakṛti* because of the different creations and expressions of *prakṛti*. However, He is beyond all this and exists undivided. At their core, all are creations of the universal energy.
Kṛṣṇa says, 'He is the Supreme Self, or witnessing consciousness that is the source of all light in all luminous objects. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.'
> *jyotiṣām api taj jyotis tamasaḥ param ucyate I jñanaṁ jñeyaṁ jñana-gamyaṁ hṛdi sarvasya viṣṭhitam II 13.18*
The sources of light as we understand them are the sun, moon, lightning, fire or artificial means like electricity. All these produce light, which makes life possible. An object that is around us becomes visible because of the light energy. The *cakṣu,* the energy behind vision, can perceive that object when the surroundings are lit up. The light energy from the sun is responsible for the birth and growth of all living beings. All beings on planet Earth depend on the sun for their survival.
What gives these sources of light the energy to run? What drives them? The Universal consciousness gives energy to all sources of light. Kṛṣṇa calls this Self the 'Source of light—*jyotiṣam api taj jyotis'*. The sources of light—the sun, the moon and lightning derive their energy from that self-luminous Self. That is why there is a common adjective given to the Self as 'effulgent' or 'luminous'.
In a deeper sense, when the Self is referred to as luminous, it is not what we normally understand. The Self is pure intelligence and this knowledge dispels ignorance. An Enlightened Master sees everything with clarity. He sees truth as it is. You see, when you are in a dark room you are ignorant of what is present in that room. When the lights are switched on, you become aware of things around you.
An Enlightened Master uses the lamp of consciousness to see the truth *as it is*, without any filters. Using this lamp, he experiences his surroundings in totality, in completion with the whole. This lamp is not like any other lamp; it cuts the layers of ignorance, however deep they may be. That is why the Master sees 360 degrees around him. He does not filter what he sees like we do. Please understand, the filtering that we do is the cause of our problems, our incompletions. We do not see whatever exists *as it exists*. We distort it to suit our inadequate, limited ideas, that are born out of our root thought patterns.
The ego is like darkness; it has no positive existence. Just as darkness is the absence of light, the ego is the absence of awareness. To struggle to kill the ego is like struggling to push darkness out of the room. To expel the darkness, what you need to do is to forget about dealing with the darkness. Focus your energy on light instead. |
All our problems, all our incompletions arise due to the ignorance of our true nature. The understanding that we are beyond all petty things like fighting for name, fame, money or power liberates us from them. A cognitive shift happens that transforms and frees us from the bondage of material things. This cognitive shift can happen at any time, to anyone. It is not necessary that you be brought up in an ashram, listening to God's name all the time. You could be anywhere, doing anything. And when it happens, it is a quantum jump in the level of consciousness. It does not happen gradually. It is spontaneous enlightenment. It is like pressing a switch and the whole room is lit up in one shot.
Understand, your cognition is changeable, transformable is the first cognition you need. Whenever people realize that they are beyond the bondages of body and mind, that their cognition is changeable, spontaneous Enlightenment happens. When people who go on doing completion, with their body and mind, along with the basic root-pattern that their cognition is *not* changeable; then finally, at one point, they break and understand that cognition is changeable, they become enlightened. That is called Enlightenment process, gradual Enlightenment. People who immediately understand that cognition is changeable and awaken, are people who have become spontaneously enlightened, they have instant Enlightenment.
Please listen. You go on believing that because you are *seeing* from the time of your birth, seeing is hardware of you like the eyes. You don't separate eyes and seeing, you don't separate ears and hearing, you don't separate tongue and tasting. You don't separate *kṣetra* and *kṣetrajña* , the one watching the *kṣetra*. You think that if it is there, it is there, which is not the truth. Cognition is changeable. Cognition is transformable. With this clarity that the cognition is transformable, now decide and be liberated. Just an understanding that our cognition is changeable and transformable, that we are beyond material pursuits is enough to liberate us.
I tell you, just know your incompletions with this clarity that cognition is changeable, the incompletions of *kṣetra* will lose power over you. Incompletions will have power over you as long as you feel cognition is not changeable. With this understanding of *kṣetrajña*, start living and thinking. Regardless of your present position, your very thinking will be completion. This is the science of spontaneous completion, instant completion.
#### **Technique For Spontaneous Completion**
Completion does not mean blindly accepting everything that happens in your life, in the *kṣetra*. It simply means not resisting life as it happens to us. The root of all our incompletions is the idea we carry— Life should not be this way.
That is why we spend our whole life asking, 'Why, why, why? Why is life so bad? Why did this happen to me? Why do bad things happen to good people?'
Spontaneous completion or instant completion means simply dropping the wrong understanding that is creating conflict for you in a particular situation.
It is possible! Next time you face a crisis or conflict in life, don't ask, 'Why is life this way? Instead, decide: this is life, so now what? Do I want to accept it and move on? Do I want to reject it and move on? Or do I change it the way I want?
Whatever decision you make out of this cognition will be right for you. When you act out of completion, you are empowered to resolve any conflict that happens inside you or outside you.
# Manys People, Many Paths
*13.25 Some perceive the Paramātman in their inner psyche through mind and intellect that have been purified by meditation Or by metaphysical knowledge [sāṅkhya yoga], and others through working without fruitive desire [karma yoga].*
*13.26 There are those who, although not conversant in spiritual knowledge, begin to worship the Supreme personality upon hearing about Him from others. Through the process of hearing about the Supreme Self, they also transcend the path of birth and death.*
*13.27 Bhārata, know that whatever you see in Existence, both the movable or the immovable, comes into being only by the union of kṣetra, the field and kṣetrajña, the knower of the field.*
In this verse, Kṛṣṇa gives various techniques for the path to Self-realization. He says various methods or paths may be used to realize our true Self.
People say 'As many Masters, so many paths.' Actually it should be 'As many disciples, so many paths!' Each disciple can have his own path. This is what Kṛṣṇa says. We can attain the ultimate consciousness through different paths.
Kṛṣṇa says that through meditation or yoga or knowledge or contemplation or surrendering to the Divine, you can attain liberation. All the different methods lead to the same goal. Each chapter of the *Bhagavad Gītā* gives a different technique to realize the Self.
After our Inner Awakening meditation program, I give spiritual names to those who ask for it. I give the names based on the energies of the devotees. The names depend on how they connect to the Cosmic THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. If I see that individuals act at an emotional level like devotion, I give names that suit that particular energy. The second category is intellectual people. Intellectual people are those who connect at a mental level. They need logical explanations for everything. The third category is of those who connect at the being level.
When I ask for their names, I meditate on their energies and give them the spiritual names. The spiritual name gives them a path, and the path is different for each one. The name has significance. The name reminds you of your path. We generally associate ourselves with our name. So whenever you utter your name or when somebody calls you by your spiritual name, it rings a bell in your head. It guides you to the destination.
Kṛṣṇa tells Arjuna about the paths. He gives alternatives: meditation, yoga, chanting *mantra,* learning and acquiring knowledge and surrendering to the Cosmos.
#### **Follow Your Own Path**
Listen. You should know which path is good for you. Lots of people take up a spiritual path without knowing what it is. You can have a starting point but you should find out if you are on the right path. You should not blindly follow someone because someone you know is following that guru or that path.
A small story:
On a dark night, a man discovered that the headlights of his car had failed. He decided to follow the car in front of him. It was dark outside and he could not see anything. If the car in front took a turn, he also took that turn. He managed quite well using the light from the car ahead of him.
After some time, the lights of the lead car switched off and
came to a sudden halt. The second driver bumped into the car and shouted at the driver of the first car, 'Why did you stop?'
'I've reached my house. What do you expect me to do?' replied the other driver.
You see, if you follow something or someone blindly, you will not reach the correct destination. You must know your own path.
There are different paths to realize the truth. However, we must understand what our path is. This is where a true Enlightened Master can enrich you. He knows exactly what the path is for you. He corrects you when you are on the wrong path.
In this verse Kṛṣṇa gives different techniques, like meditation, yoga, knowledge. Lots of people do these things. Some people ask, '*Swamiji,* I am meditating daily for 21 minutes. I am still unable to feel anything. Why is it?' I ask them, 'Tell me with integrity and authenticity, are you meditating with full intensity and full awareness? When you are meditating, is your mind with your body or are you thinking about the office?' Naturally, they do not say anything after that.
You see, all the techniques must be done out of completion. Meditation must be done with awareness. Everything you do can be meditation if you do it with awareness and intensity.
Kṛṣṇa gives it as a path to attain the Ultimate consciousness. In this verse Kṛṣṇa talks about *sāṅkhyena,* through knowledge or philosophical discussion. He says you can attain the goal using knowledge. Understand, gathering knowledge and philosophical discussions can be done in two ways. Many people read a lot of books. These people are the intellectuals. They collect knowledge like others collect stamps or coins. But if you look deeper, the knowledge will be just another manifestation of their ego. They would just show off. They would not have really assimilated the knowledge for themselves. If we discuss for the sake of showing our knowledge and ego, we have made no use of that knowledge.
At the end of the verse, Kṛṣṇa gives a wonderful technique. He gives the ultimate technique, the technique of surrendering. He says, '*Surrender the outcome of your actions to Me.*' This is the most effective technique. He talks about it throughout the Gītā.
**Just surrender the fruits of your actions to Him, the Universal Consciousness.** Most often, we take responsibility for the outcome of our actions. That is when our tensions and problems start. Just surrender everything to the Cosmic energy of Kṛṣṇa. Once we do, we will feel liberated. We will feel free. This is the easiest path to reach the truth.
Listen. A person need not have any spiritual knowledge to start on a particular path. There is no prerequisite. Even if the person is totally new to spirituality, he can follow a spiritual path. Only a cognitive shift must happen.
So many Enlightened Masters did not have any prior knowledge about spirituality. They just realized that their cognition is changeable. Let me tell you about the Enlightened Master, Mahaṛṣi Vālmikī who wrote the great epic Rāmāyaṇa.
Before Enlightenment, he was a highway robber. Whenever wealthy people crossed that jungle, he robbed them.
> One day the sage Nārada was passing through that jungle. Nārada is cosmically known for his devotion to Viṣṇu. All Nārada had was a small stringed instrument that he played while constantly singing the praises of Viṣṇu.
> When Vālmikī saw him, he stopped him and said, 'Give me everything you have, otherwise I will kill you!'
> Nārada told him, 'I don't have anything with me except this small instrument and God's name. So I can't give you anything.'
> Vālmikī thought he was bluffing. He asked Nārada, 'How can you not have anything?'
Nārada smiled and asked, 'What do you do with all these
things that you rob from others?' Vālmikī told him, 'These are for my family, my children, my wife and my parents.'
Nārada asked, 'You do all this for your children, wife and parents. Do you think they will stay with you forever?'
Vālmikī told Nārada, 'Yes, of course, they will be with me. I get them wealth and food. They will always be with me.'
Nārada once again asked him, 'Are you sure they will always be there for you?'
Vālmikī became irritated. He replied, 'Can't you understand? I am sure that they will always be there for me.'
Actually Nārada was only keeping Vālmikī engaged in a conversation and made him look at life from a different cognition. Finally Nārada asked, 'Okay, you have lots of trust that your family will always support you; they will always be there for you. Will they be there when you die? If you ask them to die with you, will they agree?'
Vālmikī confidently answered, 'I am sure at least one of them will come if I ask them. I am robbing people only to support them. They are surviving because I get them this wealth. I am sure if I ask, they will die with me.'
Nārada said, 'Okay, if you think they will do that for you, go and ask them and come back to me. If any one of them agrees, you can kill me. I will not go anywhere. I will stay here.'
Vālmikī agreed and went home. He asked his wife first if she would die with him. His wife said, 'Dear, it is true that I am your other half, but I don't think it is fair to ask me to die with you. When it comes to your death, it is your death only.'
Vālmikī was shocked. Anyway, he thought his children would surely go with him, as they loved him very much. They said, 'Father, we are young. We haven't seen the world yet. You have seen everything but we haven't. How can we die with you?'
Vālmikī became depressed. His wife and children were saying they wouldn't be there with him when he died. He then thought his parents would surely go with him as they had taken care of him and had raised him. So he went up to them and to his surprise, they said, 'Why should we die with you? We are enjoying our life with our grandchildren.'
This shocked him. He went back to Nārada and told him what had happened. Nārada listened and told him, 'The only person who can be with you always is God.'
This statement changed the whole life of Vālmikī. He realized the futility of what he was doing. He sat in the forest and meditated so deeply and for so long that an anthill formed on top of him. That is how he got his name '*Vālmikī',* which means 'born from an anthill'. When he came out of meditation, he was enlightened!
Vālmikī did not have any knowledge about spirituality. He was a robber. That one statement by Nārada made all the difference. He started looking inward after that, and became enlightened.
Please listen! Just because someone has spiritual knowledge, it does not mean that he is actually a seeker. Actually, all they have is intellectual knowledge, not spiritual knowledge. When they speak, they do not speak out of experience. That is the difference between an Enlightened Master and a normal person. When an enlightened master speaks about spirituality, he speaks from his experience of the truth. When a normal person speaks, it is his ego that is speaking.
That is what Kṛṣṇa says. You do not need prior knowledge about spirituality to embark on a path. Even if someone simply tells you about it and you start following a path, it is enough. But be very clear, you should know what you are doing. Don't do anything blindly. In the previous verse, we have talked about it. We should understand what our path is. That's all.
Whatever you see is a combination of matter and energy. The whole Universe is seen as *kṣetra* and *kṣetrajña*, *māyā* and *ātman*, *prakṛti* and *puruṣa*, matter and energy, body-mind and consciousness. Existence as we see it cannot be with only one of them. If we believe that what we see is simply matter, we are in illusion or *māyā.*
*Kṣetra* is the body that we associate ourselves with and *kṣetrajña* is the consciousness. What we see as a human body is a combination of both. If there is no consciousness, the body is useless. The matter that we call a body comes to life because of consciousness. Both must be there. |
*Prakṛti* is the manifest and *puruṣa* is the unmanifest. *Kṣetra* is like *prakṛti*. It is the manifested, that which we can see. Along with what you see, there is something behind its existence. It is *puruṣa* or the unmanifest, the energy behind the matter, which we do not normally see.
We have seen in the earlier verses that all the millions of stars, planets and other celestial bodies exist in perfect harmony. How are they moving in such order? Look at our solar system. All the planets move in perfect paths. If we think they are rocks, dust or ice, if we think they are simply matter, how is such an order maintained in the Universe? They are not solely matter. There is something behind the existence of that matter. There is so much chaos; yet there is a beautiful order in that chaos. Order is present because of *kṣetrajña.* If it were solely matter or *kṣetra*, there would not be any intelligence. There is intelligence in that matter. That intelligence or consciousness creates this existence. So the combination of *kṣetra* and *kṣetrajña* is necessary.
Modern science has shown that matter and energy are the same. They are interchangeable. The outer-world scientists proved this recently. However, the inner-world scientists proved it thousands of years ago. Matter and energy coexist to create existence.
We should understand that *kṣetra* and *kṣetrajña* are not separate entities when we analyze them at a deeper level. *Kṣetra* and *kṣetrajña* are comprised of the same thing. *Kṣetra* is the gross form of the energy that also makes up the subtle form of the *kṣetrajña*. For existence to happen, both the subtle and gross forms must be there.
How we look at things around us defines our lifestyle. We again and again look at things as only matter. When we see only this gross level, fear and greed creep into us. We then want to get more and more of this matter. We live a materialistic life when we think that all we see is solely matter. When we live at the *kṣetra* level, we live in an illusion or *māyā.* We want to possess the matter.
But when we realize that it is energy also, we think, 'How can I possess energy? Is it possible to possess it?' No. We can't hold energy in a bag. When this realization happens, we recognize the futility of running after different things that we think are only matter.
### We Are Brahman
* 13.28 One who sees the Supreme Spirit accompanying the individual soul in all bodies, who understands that neither the individual soul nor the Supreme Spirit is ever destroyed, he actually sees.
* 13.29 When one does not get degraded or influenced by the mind and when he can see the Supreme Spirit in all living and non-living things, one reaches the transcendental destination.
* 13.30 One who can see that all activities are performed by the body, which is created of material nature, Sees that the Self does nothing, he actually sees.
* 13.31 When a person can see the Supreme Self in all living entities, then he will cease to see the separateness among the living entities. He will see that the whole Universe (Brahman) is an expansion and expression of the same truth.
Kṛṣṇa says, 'Anyone who has reached Self-realization or the ultimate consciousness sees that the Supreme Self is present in all living and non-living entities. He perceives the Supreme Self as the indestructible, beginning-less witnessing consciousness.'
The Existence that we see is not comprised of individual entities. We think that we are separate from others around us. In reality, we are all one. The same Supreme Self, *Parameśvara* that Kṛṣṇa speaks about is present in all of us and in everything we see around us.
As I tell everyone, 'I am not here to prove that I am God, I am here to prove that you are God.'
This is the truth. When I say this, people say, 'No, no, *Swamiji*. How can we be God? We have done many sins. We agree that you are God because you have healing powers. But how can we be God?'
Please understand one thing. It is not that you are not God because you have committed sins. Understand that you do not become a devil if you commit a sin. You are still God. Sins do not qualify or disqualify you from being a God. Your nature is Godliness. Sin is a concept developed by society to control people. The soul of a robber has the same qualification to reach the truth as that of a priest in a temple.
We create a barrier between God and us. We are not ready to believe that what we call God is inside us also. We happily accept someone else standing in front of us as God; however, we cannot accept that the same God is inside us.
Society would find it difficult to keep us under control if we were to call ourselves Gods!
Let me tell you an incident from my own life:
I left home at seventeen with nothing, nothing at all, and traveled northwards in Bharat. As I had vowed to carry no money, I traveled without a ticket on train. In the northern part of Bharat, my saffron robe was a passport to free travel. No one bothered me.
However, once when I was traveling towards Kolkata, a ticket examiner asked for my ticket. In my broken Hindi mixed with the local language of Bengali, I asked him, 'What ticket? I am Brahman (universal energy). This train is Brahman. You are Brahman. Why ticket?'
He was a good man. Not only did he let me travel without a ticket, he also bought food for me!
Yes, we are all Brahman. God is everywhere. Divine energy fills and overflows in all places. The only problem is we do not see this. We only see one thing at a time. We see God as someone different and powerful. We create a big gap between God and us.
People in the West call Hindus 'idol worshippers'. They make fun
of them. Actually there are people in Bharat too who make fun of idol worship. All the so-called intellectuals and scientific people look down upon people who worship idols. Some so-called neo-vedantis preach *Vedānta* but consider idol worship unscientific. The same is true about performing rituals like *homa* (fire rituals) or *abhiṣekha* (water rituals).
We should understand there is more than an idol in front of us when we worship. When we worship, we worship *through* the idol. We do not worship the idol itself. When we see the energy behind the idol and worship that energy, that worship has value. That is the science also.
Let me ask you, why do we feel a great sense of relief after we pray to God sincerely? Why do we feel a sense of satisfaction when we come out of the temple after prayers? Why do we feel light? When we see the energy behind the idol and worship that energy, we connect to that energy. When I say we connect to that energy, we create a channel for the soul that is inside us to connect to the supreme Self. This brief time of connection relieves us from our burdens of duties. We see the Supreme Spirit in the idol and pour out our problems in the form of prayers.
We feel relieved because we have full faith in the Supreme Spirit, *Param Īśvara*. We have full confidence that the Supreme Spirit will take care of us. We believe in the supreme spirit but we do not believe that the soul that we see in us is also the supreme spirit! We are not able to internalize this truth.
#### **Everything Is The Supreme Spirit, Parameśvara**
Kṛṣṇa says the soul, *ātma* that is in us and the soul, *ātma* that is in others is the Supreme Spirit and the Supreme Soul. But what do we do? We isolate our soul. We define a boundary for our soul and separate it from the Supreme Spirit, *Parameśvara*. It is like this. There are ten pots of water and there is the reflection of the sun in all the ten pots. Each pot thinks that it holds the sun. All ten pots think that each one is holding a different sun.
In the same way, we think the soul inside us is different from the soul outside us. When we see the same soul everywhere in everything, when we break the pots, we see what the supreme Self is.
Kṛṣṇa says, 'When we see that the Supreme Soul that resides in us and in everything around us—*samaṁ sarveśu bhūteṣu tiṣṭhaṁ parameśvara*, is indestructible—*avinaśyantam*, we see the truth.'
The only thing that lives forever is the soul. We should understand that. Everything else must die one day. When we realize this truth, when we understand that only the soul can remain forever, our whole race to get more and more becomes worthless. We realize, 'What is the use of running after things that we know are not going to be with us forever?'
When this is realized, we see the truth.
The mind is the only obstacle on the path to reach the ultimate goal. In the previous verse, Kṛṣṇa tells us how we can see the truth. Here Kṛṣṇa talks about the hurdle that we must cross. He says that when we are not degraded or influenced by the mind, we can see the supreme spirit in everything. Only when we can do that, can we reach the final destination.
We talk about the mind as separate from ourselves. We say, 'It is thinking a lot.' We do not understand what the mind is and we start talking about it. What is the mind actually? It is only an organized structure gifted by God as a tool. The mind is man's servant that helps satisfy his needs and necessities in order to lead a happy life.
The reason for the incompletions is that the mind, which should be under the control of man, has become a structure that controls man. If a servant behaves like a master, what will happen? An immature servant becoming a master is like catching a monkey and putting it on the throne. If we can keep the mind aside for a while, we see the truth as it is. Our mind cannot accept that the Supreme Soul is in everything around us. Our soul inside us knows that the Supreme Soul is everywhere. But our mind creates a strong sheath around it. Our mind takes control over us. It harbors past memories (*saṁskāras*) and creates an illusion that leads to wrong cognition.
When we were children, the mind did not have much power. When we were children, we did not build new root thought patterns, *saṁskāras*. The conditioning by society builds layers and layers of these *saṁskāras* that give power to the mind. Actually when people say that a child is growing up, it only implies that the child is growing smaller and smaller, only the mind is growing up. The soul is being pushed into a corner and the mind, with its root thought patterns, is given more and more power. This mind prevents us from seeing the Supreme Soul in everything around us. Be very clear, if we are out of the clutches of the mind, we see reality.
We are safe as long as we can separate the Self from the body and watch as the body reacts to materialistic things. As long as we know that the soul is supreme and the body is a means to fulfill our worldly desires, we are safe. We are on the right path of completion. However, when we place the body over the soul, the incompletion starts.
We give so much importance to this body, but we don't really respect it. Instead we make use of it. We abuse our body. We consider our body to be a tool to experience the sense pleasures from the outside world. That is why we take care of our body. We want our body to be safe so that we can enjoy. We want our body to look good all the time.
We must understand why we assume this human body form and come to planet Earth. This birth that we have taken is to fulfill the carried-over desires of our previous births. These desires are called *prārabdha karma*. Our soul has taken this body to fulfill our *prārabdha karma*. When we die, our last thought decides our next birth. Our soul chooses the body that can fulfill the desires of our last birth. This is the truth.
Understand that we assume a body to fulfill the desires carried over from our previous life. However, what happens is that we create new desires in this life as well. We use our body to experience the sense pleasures and we create more and more desires. Because of this, we fall into the cycle of birth and death. Once we realize that our soul takes this body to complete a mission that it left unfinished in our previous birth, our attitude towards our whole body will change.
People ask me, '*Swamiji*, why do Enlightened Masters take human
birth? Why do they need a body if they are already enlightened, if they have fulfilled all their desires?'
> There is a beautiful incident from Rāmakṛṣṇa Paramahamsa's life, the Enlightened Master, Incarnation. He told his disciples, 'Once when I was returning from my village in an ox cart, some robbers stopped us. I started repeating all the names of Gods so that at least one would work.'
> He then explains why even Enlightened Masters hold onto their body. He says beautifully, 'A little of my mind is attached to the body so that it can enjoy the love of God and the company of the devotees.'
See how beautifully he says it. Please listen. An Enlightened Master holds onto his body out of pure compassion for others. An Enlightened Master wants to see transformation in others and he can do it more effectively when he is in the body. He does not have any other desire. He can leave his body any time. He holds his body through a thin thread of ego for enriching others.
We always want to get more and more out of our body. We want our eyes to see more television; we want our stomach to hold more food; we want our ears to hear louder music. We do all this out of greed. We want to experience more and more sense pleasures. Instead, if we look at our body with gratitude, when we thank our body every moment for the support it has given us, we connect with our body at a deeper level.
#### **The Self Does Nothing**
Our body is the temple of our soul. We should respect our body. We should look at our body with gratitude, not greed. We should thank our body, *prakṛti* for holding our spirit, our soul, *ātma*. Then, we will see a different dimension of our body.
Here Kṛṣṇa says, whatever we think we are enjoying, actually it is the body that is enjoying—*prakṛtaiva ca karmāṇi kriyamāṇāni sarvaśaḥ*
(13.30). Our body enjoys all the material comforts. Our soul can live without them. Our soul is pure consciousness. It does not need anything external to keep it happy.
Actually our soul is always in a state of bliss. It is always ecstatic. Our body is an embodiment of bliss. Whatever material things we think we need, whatever material comforts we think we enjoy, they are needed and enjoyed only by our body. Our soul does not need any of them.
The problem starts when we think that our soul needs these material things. We associate the happiness from the external materials with our soul. This is where the problem begins. We think the happiness that we gain from material comforts is because our soul feels happy to have them. That is when we accumulate more and more of these material comforts. We run after them. |
Brahma is the Lord of creation. Creation is of the past. To exist in the physical plane, we need to have been created. To maintain is the job of Viṣṇu. Maintenance is about the future. It is about how we wish to be, what we wish to have, our desires, our expectations and everything related to the future. Śiva is the Lord of the present. He is the Destroyer of the future, making it flow into the past, by way of the present. He is the Master of the here and now.
Śiva is the Rejuvenator, not just the Destroyer. The present always rejuvenates. In Saṃskṛit, Śiva means 'causeless auspiciousness'. The present is the most auspicious; whatever happens in the present is auspicious. We should develop the attitude of accepting what happens in the present as auspicious.
Past, present and future, all three are in the same DNA seed of Kāla! Listen! If Kāla is the seed, past, present and future, all these three are in that seed, in the form of DNA. Your attitude towards the past and your attitude towards the future will be same. If you think that you are powerless, you were powerless in your past and you will be powerless in the future also. Understand, the impact of the past enters as a perverted inadequate cognition in your present and destroys your future.
Listen! Your inner space experiences the past and future in the same language, in the same way. I will tell you how your past is built. Incidents, your perceptions and your self-assessments are the pillars on which your past is built. If you complete yourself now, if you complete your perception and self-assessments, sixty percent of your past will be burnt! Then can your past stand as it is now? No! It will just be with facts. So, your past will lose its power over you. Your past will be transformed. That is the way your future will be transformed.
You need to catch it and live it! The words you utter inside and outside you is hundred percent you. It is not bad news. It is good news. Understand, because you can change now! If you utter the word now and complete, 'I drop the past; it has no power over me' 'I am declaring and committing to myself that I am a winner. I am a success. I am Śiva— *Mangalatva* (auspiciousness)!'
You can be complete now! By declaring that you are complete, just once in the present, you can finish off all your millions of declarations in the past. Because when time and space cross, the declarations you make are alive and powerful! Time and space always cross in the present moment. In any legal system, the latest order will be the order that will be executed. Even in your life, only your latest declaration will be executed.
Śiva is completion. Completion is auspiciousness. If you declare completion now, you are complete. When you complete, you transcend the past and the future. Wherever you go, you are going to be carrying this auspiciousness, radiating it. You will be a moving auspiciousness.
There are two kinds of people. The first type looks at everything suspiciously. They find everything unsatisfactory, incomplete. These people say, 'All very well, but…' They cannot say anything without 'butting'. Such people can never be happy. Their logic gets sealed in inadequate cognitions when incompletions drive them. They live with an idea of what life should be, rather than accepting it as it is. They are purely materialistic.
When you are driving out of incompletion, you may have one dimension success in the life. But you will fail in life itself! Listen! One dimension success in life is not success. For example, if you have a root thought pattern of fear or shivering in you, even if you make billions of dollars out of that root pattern, you will not achieve satisfaction. Because the reason why you are making money is to feel secured. You will feel secured only when you break that pattern, not my money! It is wrong strategy, for the wrong reason!
#### **Life has no 'ifs' or 'buts'! But our fear does not even allow us to think that there is a space where there is no 'ifs' and 'buts'. This space of no 'ifs' or 'buts' is Enlightenment.**
The second type finds everything to be auspicious! Whatever happens is as it should be. They welcome life as it is. They carry the space of completion. These are the people who Kṛṣṇa says transcend creation and dissolution, past and future—*sarge api nopajāyante pralaye na vyathanti ca.* They live in Kṛṣṇa consciousness.
# **The Great 'why'**
Kṛṣṇa is trying to answer philosophical questions that can never really be answered: How is the whole Universe created? If everything is God, why is the Universe created? How are we born? Whoever tried to answer these questions just created another philosophy.
Out of frustration, someone once asked me such questions, 'Why are we born? Why this whole drama of taking birth, meditating, then achieving enlightenment? Why? For whose sake is this drama? If we must end up working out our *karma*, why do we create karma in the first place? What is the reason for this?'
You need to know one important truth. When it comes to Cosmic questions, unless you discover your answer, you will never be in peace. 'Why', 'the why' related to the outer world can be answered by others. 'Why should I drive the vehicle from the left?'; 'why should I drive a vehicle at all?' 'Why' related to the outer world can be answered by the law of the land or the outer world science. But all the 'whys' related to cosmic law, all the 'whys' related to life can be answered only by yourself by discovering it. I tell you, the religion you discover is your religion, not the religion you are born in, is your religion. Answer you discover is your answer!
For this great 'why' you have to discover an answer. If you accept my answer for 'why', you will be living for my answer. At the most, my answer should be an inspiration for you to find out the answer for 'why'.
Kṛṣṇa tries to answer these questions as an inspiration for Arjuna to find his own answer for his 'why'. However, this answer is not the ultimate Truth. He says, 'Please wait until the teachings are over.' Normally when we don't receive an answer for our philosophical question, we will be stuck with that 'why'.
Kṛṣṇa says, 'I am the seed-giving father, the *pitā*, I am the root cause for everything—a*haṁ bīja pradaḥ pitā* (14.4).'
'Why', this 'great why' is Kṛṣṇa's seed put inside you and sent, so that you won't rest until you become a tree. Understand, each seed has an energy called '*vīrya'* that does not rest until it produces more seeds. Until then, it cannot rest. Even if you destroy the seed or eat the seed, that *vīrya* goes into your body and does its job in some other way! Here, Arjuna also comes back to the same great 'why' again and again and gets stuck. For the sake of inspiration or just for the sake of giving him an understanding, Kṛṣṇa gives an answer.
Listen, Kṛṣṇa's words can be fully understood only when we experience the consciousness of Kṛṣṇa. Until then, it is just a cognition. Even if it is a cognition, it is okay. Proceed with this new cognition into the next chapters, into the next verse. Suddenly, when you see the result, we will understand that whatever you have cognized is the truth. Kṛṣṇa makes this declaration so that you can understand the truth. You can discover the root cause based on which you cognize your whole life, based on which your consciousness functions.
# Natural Attributes,
Gunas
.
*14.5 Material nature consists of the three modes: goodness, passion and ignorance. When the living entity comes in contact with nature, it becomes conditioned by these modes.*
- *14.6 O Sinless One, the mode of goodness, satva, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.*
- *14.7 Kaunteya, know that the mode of passion, rajas, is characterized by intense craving and is the source of desire and attachment. Rajas binds the living entity by attachment to work.*
- *14.8 Know, O Arjuna, that the mode of ignorance, tamas, the deluder of the living entity, is born of inertia. Tamas binds the living entity by carelessness, laziness, and excessive sleep.*
Material nature consists of three modes or attributes: goodness, passion and ignorance. These are called *Guṇas* in Saṃskṛit. Kṛṣṇa explains how we are operate through three different types of root thought patterns. One is *satva*, the other is *rajas* and the third is *tamas*. These are translated as goodness, passion and ignorance; however, these are not exact translations.
Let me explain these concepts: *Satva* refers to the root patterns that lead us to bliss, the space of completion. These root patterns lead us to joy and ecstasy. *Rajas* refers to the root patterns that lead us to restlessness, excitement and to work intensely. They make us active and materially productive. The third attribute, *tamas*, refers to the root patterns that lead us to depression, laziness and to dullness. Root patterns that lead to ecstasy and bliss form *satva.* Root patterns that lead to restlessness, anger and emotional imbalance form *rajas*. Root patterns that lead to depression, dullness and low moods form *tamas.* Those root thought patterns that automatically arise and imbalance our cognition, and lead to depression are called *tamas.*
Sometimes a thought suddenly comes up, 'I will not let him off so easily. I will see that he learns a lesson. I will not let him go.' We may unexpectedly make an angry gesture with our hands while engrossed in this thought.
Patterns that make us active or cause anger or violence and imbalance our cognition are called rajas. We are normally caught between rajas and *tamas.* Very rarely do we get *sātvic* patterns. *Sātvic* patterns do not disturb us. They give rise to a memory of deep completion, bliss or joy that we have experienced. If we are pulled inwards, if we are made to do something good that leads to bliss, ecstasy and peace of mind, it is due to root patterns of *satva*, *sāvtic* memories.
For example: if we go to the Himalayas for a few days, we may experience joy and peace. Then later when we see pictures of a mountain, the memory of the Himalayan experience suddenly comes up and we think, 'Oh, I should spend a couple of months in the Himalayas again. It was so peaceful.' Patterns that lead us to peace, bliss and ecstasy are *sāvtic* patterns.
## **The Science of Completion**
These three different types of root thought patterns or *saṁskāras* rule our entire life. Knowledge of these root patterns is the basic knowledge that must be possessed by anyone who wants to live successfully. Ayurveda, the *Vedic* science of health and wellness, is structured around the concept of *guṇas* and their effect on our body-mind system.
Understanding the three different root thought patterns or *saṁskāras* is the operating manual for the mind, the inner space. The science of completing with these roots thought patterns is the owner's manual for life. This is the basic life science! Kṛṣṇa calls it *Guṇatraya Vibhāga Yoga*.
When we don't comprehend this manual, we are not able to catch the whole understanding of life. We miss so many opportunities. We miss expansion in life, growth in life. We miss many possibilities in many dimensions. We miss the actual life itself! Because we have never learned or understood about the *guṇas,* we live only a very small fraction of what is possible in life.
Listen! At the outset, root patterns are not dead memories. *Mūla vāsanas* are living bio-memories and muscle-memories, not dead memories. The more we travel with these memories, the more we live with these memories, the more they become a part of our being. They take up residence in deeper levels of our consciousness. They get engraved into our brain structure.
Kṛṣṇa explains step-by-step how we become caught in these three levels of root patterns and how, we are pulled and pushed by these patterns. It is almost like having three wives. If we have one woman in our life, enlightenment is a luxury. If we have two women, enlightenment is an option. If we have three women, enlightenment is compulsory! With three wives or husbands, one cannot live without enlightenment.
Someone asked me, 'Why did Kṛṣṇa have so many girlfriends?' I answered, 'This is solid proof that He is enlightened! The fact that He survived despite having so many girlfriends is evidence of Enlightenment. No doubt, that is also solid proof that He is God!'
Here, He gives us an understanding of how to find these root thought patterns and complete with these bio-memories and muscle-memories. Another important point is that because these memories are living energies, they can be used for creating powerlessness, the space of incompletion or powerfulness, the space of completion.
**Understand, the inner space you carry is such a powerful space.** When a person has energies to do powerless acts out of incompletion, we can tap into those energies and make him do powerful acts out of completion. From my experiences of conducting meditation programs in prisons, no one puts in as much effort into meditation as a prisoner. When prisoners take up meditation, they really take it up. They are intense. When they are transformed, their whole life is transformed!
**You are hypnotized to believe that your past has influence over your future. No!** Till this moment if somebody is a sinner, in the next moment he can become a saint. Till this moment if somebody is a saint, next moment he can become a sinner! That is the beauty of Mahākāla, Time. If we look at the lives of Hindu *Ṛṣis* like Vālmikī or the great saint Aruṇāgirināthar, Pattināthar, Tulasidās and Angulimāla, they and many others were sinners.
Look at Vālmikī! What was his history? He just decided for a moment that he is disassociating from all the powerlessness space, he became a saint. See Aruṇāgirināthar, the great saint who lived in Tiruvannamalai. Till the age of thirty, he was a drunkard! In one moment he decided to live in the space of completion. The whole cognitive shift happened. He became a saint!
Same way, there are millions of stories where people decided to be in incompletion only for a moment and fell down. I can give a big list. Hṛdaya Cattopādhyaya in Śrī Rāmakṛṣṇa's life served him sincerely for almost twelve years. Only for one moment he decided to live in incompletion out of anger and disappeared from Śrī Rāmakṛṣṇa's life. Perumal Swami in Bhagavān Ramaṇa Mahaṛṣi's life served him so much. Just for a moment he decided to be in incompletion and fell down. One moment of incompletion, you can vertically fall down. In one moment of completion, you can vertically fly up; because completion or incompletion does not work logically in a horizontal way, it works in a vertical way. |
Please understand, how the science of completion and incompletion work, how powerfulness and powerlessness work, how the space of *satsaṇga* and *nissaṇga* work. When you associate yourself with powerfulness, you are in *satsaṇga*. When you associate yourself with powerlessness, the wrong association, you are in *nissaṇga*.
When you allow incompletion, you cannot say, 'Oh! I allowed incompletion only for three minutes, then how can thirty years of completion be destroyed?' You cannot say, 'Oh! I put only a drop of poison in the milk!' Same way, in one minute of deciding to be complete, your *janmas* (births) of sins will be washed away. You cannot say, 'What is this? It is unfair. This person was in completion space for only one minute! How can all his sins be washed away?'
When we entertain and associate ourselves with powerlessness, powerlessness is so powerful that it can destroy us. Powerlessness is worst than alcohol and poison. Poison destroys our physiology. Alcohol destroys our psychology. Powerlessness destroys both our physiology and psychology. If we entertain powerfulness, if we complete, the same way completion will raise us so quickly! See Aruṇāgirināthar! See Pattināthar! See Vālmikī! Please understand, even for a few minutes if we decide to be in incompletion, it can put us in a space where we will stoop so low, all the *janmas* (births) of spiritual achievement will be destroyed. And the same way, if we decide to be in the space of completion for a few minutes, it can open a new consciousness for us.
The powerfulness and powerlessness, completion and incompletion doesn't work logically, it works miraculously. Miraculous changes happened to these sinners and a cognitive shift took place in their being. The shift usually happens in the way that our mind receives data, processes it and delivers the result based on the root patterns.
Once the cognitive shift takes place, we receive data, process it and go inside instead of outside. We respond from the complete cognition we carry inside and create more and more completion outside also. As long as we operate from the incomplete cognition, we react externally and we work towards depression, powerlessness. However, once we go in and complete with our root patterns, and associate ourselves with powerfulness, we move into bliss.
# **How the Mind and Senses work**
Kṛṣṇa explains how root thought patterns disturb our inner space and through this understanding, we can transform our being.
Before explaining these verses, let me present a small diagram through which we can understand how patterns affect our cognition, our decisions and how to come out of the influence of patterns.
Please understand how we receive information or data from the outer world, how we internally process it or cognize it, and how we make decisions.
I am defining Cognition.
Cognition is the process of receiving information through our five senses, processing that information internally, relating with it based on our root patterns, and responding to life based on our patterns. This is known as cognition.
First, we see something through the eyes. I have taken the example of sight but we can replace it with any other sense: like hearing, smelling, tasting or touching. Among these five *jñānendriya* (senses of perception), any one can be used here.
There are five *jñānendriya* and five *karmendriya* (senses of action) that are the means of communication between the external world and us. *Jñānendriya* are the senses of perception, the five senses of smell, taste, sight, touch and hearing. The *karmendriya* are five actions of elimination, procreation, locomotion, grasping and speaking. Each sense is related to one of the energy centers (cakras) in our body-mind system.
Let us say we see this scene of this discourse happening. You see me talking to you. First your eye captures this whole scene like a picture and this picture goes to the *cakṣu* (the energy behind the eyes). Understand, we don't see with the eye, we see through the eye. There is an energy that is inside or behind the eye that actually sees. There is an energy inside or behind the ears that hears. The ears by themselves cannot hear. That is why when we are engrossed in a book, we may not hear the alarm or doorbell ring. So, there is an energy inside the eyes that sees. We call this energy *cakṣu*. The whole scene is converted into a file like in a digital signal processor in a computer so that our mind can process the data.
The *cakṣu* is almost like the digital signal processor or DSP in electronics. In a computer, whether it is an audio or visual file, it must be converted into a digital file. In the same way in our inner space whatever we see or hear is converted into a bio-signal file like a digital file.
Then the file starts moving up, step-by-step. The file goes to the part of the mind called *citta.* If we understand this, our whole life can be transformed. We will know why we do the way we do, and how we react. We will cognize how we make big decisions based upon our root thought patterns, and consequently suffer.
The file goes to *citta*, the place where past bio-memories are collected. *Citta* means mind, inner space. This area is where the work of excluding happens as—'*Na iti, Na iti*'—this is not, this is not. The process of *neti neti* (this is not, this is not) takes place in this area. Upon seeing this file, our *citta* starts eliminating whatever the object is not.
Take the example of this scene: First you see me, the whole scene is photographed. It goes to *cakṣu* and becomes a bio-signal file. The file is then taken to *citta*, bio-memory. *Citta* says, 'This is not a tree. This is not an animal. This is not a plant. This is not this. This is not that.' The excluding process happens in *citta*.
Next, the file goes to *manas*, another part of the mind. The manas tries to positively identify, 'This is a human being. He is wearing a saffron robe. He is standing on a stage.' The identification process, '*iti, iti*' (this is it, this is it) identification process happens in manas. In *citta,* '*neti, neti'* or the 'not this, not this' elimination happens.
Once this positive identification happens, the file goes to a third part of the mind called *buddhi* or intelligence. *Buddhi* is where the trouble starts. Here the analysis starts, 'How am I related to this file? How am I connected to this scene? How is it relevant to me? How should I respond to this scene?' If past bio-memories about me have been good or pleasant according to your intelligence, you cognize and respond in a positive way. You immediately refer to those past memories and review, 'It was so good at yesterday's discourse.'
Your intelligence refers to the past bio-memory and muscle-memory and makes a decision based upon your cognition of these experiences. If your cognition about the past experiences with me has been positive, your intelligence tells you to stay and listen. If your cognition of the past experiences has been inadequate, unpleasant and you felt bored, your intelligence tells you that this is not the place for you and that you should leave. These are logical decisions based on conscious memories retained by your mind.
Up to this point, your cognition, the transmission of what is perceived by the senses and what is the response based on that pattern is relatively straightforward. It is a conscious process.
From the conscious mind, the information is passed to the unconscious space of the mind, the ego. I call this unconscious space of the mind as the ego, not because it is arrogant, but because it provides you the identity of who you are.
Your identity stems from your unconscious incompletions which are
your root patterns. You project who you wish to be, never who you are. You do not even know who you are. Who you are is deeply buried in your unconscious. All the major decisions that shape your life are consigned to this unconscious space. This is the repository of all those emotionally-filled memories, the root thought patterns and beliefs about yourself; which constitute what you believe as you, what you project as you, what others expect you to be, and what you expect others or life to be for you and therefore, create your identity. This is what I call the ego.
Identify your root pattern! Listen! I am defining 'root pattern' once more.
> Root pattern means the first time in your life when your cognitions were imbalanced, disturbed by some external force; and your terrorized being started defining yourself with a disempowering word and started defining the world in that disempowering powerless state; and to compensate from this death, the disempowering inner identity—the inner image, you create a pseudo alternative compensating cognition—the outer image. This is what I call root pattern.
When your root pattern starts, that is moment you feel yourself as an individual identity. If it starts in an accidental moment, your life will be an accident forever. It is an eternal accident. Till you complete with that root pattern, you will continue to have accidents in your life.
**Completion takes away the agitated confusion and the alternative compensating image we create in our life.** Understand, this example of your life.
Please listen! Because we have a very disempowering cognition about ourselves, we go on creating an alternative compensating cognition to compensate with our inadequate cognition. It is like you first declare you are a beggar, forgetting the billions of dollars you have in your bank balance, and then you yourself try to project the rich image to cover your belief that you are a beggar. But unfortunately, the final thing is you will project that your whole life—that you were a rich man, but lived as a poor man, but in reality you were the richest man.
Understand, you project and you try so hard to prove to the world that you are a rich man, but you always believed yourself and lived as a poor man; but in reality you are the richest man. You never knew about the wealth you had in your bank balance. It is like you kept all your money in some Swiss Bank and you forgot the number. To compensate the inadequate cognition which got created unconsciously inside you, which is your inner image, *mamakāra*, you create an alternative compensating cognition which is your outer image, *ahaṁkāra.*
Till the end you never feel satisfied, because you feel the guilt you showed, which is not true, without realizing your true identity is much more than what you can imagine and show. So, your whole life ends in deep incompletion and the trial and error methods you do with these incompletions.
If you complete now, the first thing you will realize is that the alternative compensating cognition is a lie and it will melt down. Second thing, your disempowering cognition about yourself will melt down. Third, you will realize that your original self is much more than what you projected as your outer image, the alternative compensating cognition. And you will have complete easeness between *what you feel* as you, *what you show* as you, and *what you are* as you.
The conscious mind does not make important decisions. It makes a few decisions that can be reached by its limited intellect. Anything important moves to the unconscious ego or root patterns. Our unconscious handles all life-threatening situations with the disempowering cognitions, the so-called fight-or-flight decisions. Our conscious mind is too slow to handle them.
For example, the file travels to the ego, and the ego makes the decision, and we execute it. If there are more incompletions, the file travels to every table like in a bureaucratic office. Each incompletion stamps, puts its signature and writes its opinion. Take the example of attending this discourse and seeing me. One conflicting pattern says, 'I had a master in my life. He was a blessing. He helped me a lot. I think I should sit here.' So this pattern signs, 'Yes, I will sit here.' The next conflicting pattern says, 'I read in the newspapers that these masters do this or do that.' So, the second conflicting pattern signs off saying, 'doubt'. Then the file goes to the next table, and the third conflicting pattern says, 'I attended his discourse yesterday. What he says makes sense, I think I should stay.' This conflicting pattern signs, 'yes'.
Listen. The effects of your root pattern are your conflicting patterns. Conflicting patterns are the branches which sprout from the root pattern.
When the file reaches the ego, the ego comes to a conclusion based on all the 'yes' responses and all the 'no' responses based out of your conflicting patterns. Yes or no is not a problem; however, we have wasted so much time and energy on this small decision. Not only that, any decision you take out of powerlessness, restlessness, will lead you to more and more powerless space. Understand, it is very important. Any decision, whether you get into some challenge, or you get into any relationship, or you get into a business decision, any decision, please see to it that you are in the space of powerfulness, completion!
You break relationships, you break businesses, you break partnerships, you break families, you break life itself when you are powerless, incomplete! Powerless moments in life create more and more powerless moments in life. For example, when we sit in our office, not doing anything, just sitting and worrying, we become stressed. Within fifteen minutes, we have pain in our shoulders. Worrying about simple decision-making leads to shoulder pain.
Continuously, again and again, look into the reasons for your powerlessness—why are you in conflict? Why are you in a powerless space? Whenever you are possessed by powerlessness, confusion, agitation, and you don't know what to do, please don't take any decisions in your life. All restlessness is powerlessness. The more patterns you have, the more powerless you feel, the more restless and *rājasic* you will be.
Take the example of smoking: According to the data collected at the conscious level, we know smoking is injurious to health. However, when the time comes, suddenly we decide to smoke. How does the file take such a quantum leap? How is the decision totally changed? When the file travels to the unconscious space, patterns say, 'No, no! The last time I smoked, I felt really good, I felt relieved from all the stress.'
We make countless decisions based upon root thought patterns. We repent and suffer later on. Suddenly we shout and after ten minutes, we repent, 'Why did I shout? I always wanted to keep a smiling face. Why did I shout?' We reacted suddenly due to these patterns.
We will see later how root thought patterns disturb and torture our decisions. Kṛṣṇa says that we should ask our being how we missed reality. Why are we deluded by root thought patterns? |
Next, let us see how two desires conflict one another. We want to lead a peaceful life and we want wealth. With wealth comes responsibility as well. If you actually analyze your attitude towards wealth with integrity, you will understand that you are actually afraid of wealth. You hate wealth!
The fear of responsibility and the greed for wealth always go hand in hand. If you look in, you have greed for wealth, but you are not ready to take responsibility that comes with wealth. This is the self-conflicting desire. Either decide to take responsibility or decide to relax from that desire and restore your integrity by completing with it and accept whatever happens.
Only one thought should be strengthened when two desires conflict. When we have both, we have a self-conflicting mental setup. In the *satva* space, when we create self-conflicting patterns, we are automatically thrown into *rajas*.
Let me describe what Kṛṣṇa says about *rajas.* The mode of passion is born of unlimited desires and longings. This is a beautiful verse.
Kṛṣṇa says, because of this *rajas*, mode of passion, born of unlimited desires and longings, the embodied living entity is bound to doing result-oriented actions.
> *rajo rāgātmakaṁ viddhi tṛṣṇā saṅga samudhavam I tan nibadhnāti kaunteya karma saṅgena dehinam II 14.7*
He talks about desires and longings. What is the difference? Desires and longings—*rāga* means desire; *tṛṣṇā* means craving, longing. Some memories have our emotional support whereas some memories have been inserted into our being by advertisements.
Advertisements are not only on the television or in a movie theatre. If our father repeats something time and again, that is an advertisement. If our mother says again and again, 'This is right, this is for us, this is for you,' that becomes an advertisement. Some desires have our mental support. We feel these will give us fulfillment; we feel these are our genuine needs. Some desires have been sold to us by someone else. That is the difference between desires and longings.
Desires, *rāga* are ours and longings, *tṛṣṇā* have been given to us by society. Desires are inborn. They are our nature. If we fulfill desires, we feel fulfilled, relaxed and complete. With longings, the moment we fulfill them, we feel empty, incomplete. This is the difference between desire and longing. Desire gives us fulfillment, completion. Longing gives us emptiness, incompletion.
Kṛṣṇa shows us how self-conflicting desires lead us to *rajas.* When
desires contradict each other, we get confused. We fall into *rajas,* restlessness.
I have a small story for you.
One barber asks a man, 'How did you lose your hair?' The man replies, 'Worry!' The barber asks, 'What did you worry about?' The man says, 'About losing my hair!'
Your worrying makes you lose your hair. And in turn, you are worrying about losing the hair. It is a vicious circle. The more patterns you have, the more time it takes to make a decision. We will suffer and be in a dilemma. Man is a dilemma. Continuously we think, 'I should have done this,' or 'I should have done that.' I tell you, life is a failure, if in your old age, you think that you should have done all this when you were young. Dilemma is due to too many conflicting patterns
Dilemma is what Kṛṣṇa calls *rajas* and restlessness. All restlessness is powerlessness.
In rajas, we have tremendous anger, violence and inner restlessness. A person caught in rajas shouts at others and experiences an irritable mood. He has a poisonous tongue. He waits to vomit out his irritation and anger on others. What is agitation? Not taking the responsibility for what you mean to others is agitation. When you don't take responsibility for your commitments to others, you get agitated. You get irritated. If you take the responsibility for your commitments, you will not be agitated or irritated.
Please listen. How to complete with the *rajas* patterns? The first truth you need to know about completion—do completion just to be in the space of completion. All other reasons lead to more and more incompletions. Completion done in the space of completion transforms your personality, transforms your being; the intense, constant agitated violence you carry towards you and others due to *rajas* patterns.
## Bhagavad Gita Decoded
When you drop a stone in the water how the ripples are created; in the same way the moment incompletion is dropped in your consciousness, the ripples of violence towards you and others starts in your being. Worrying becomes your lifestyle. Worrying becomes the compulsive pattern in you. Not only worrying, because of worrying, the inability to handle life. At the most, you only push your life under the carpet. Pushing life under the carpet is not going to be the solution.
See, there are only three ways to handle your incompletions.
One, by pushing them under the carpet.
Second, by trying to forget them either by alcohol or by other entertainments.
Third, by completing them and liberating yourself.
Listen! Continuously completing for the sake of completion leads you to the experience of Enlightenment. I tell you, nothing can be done. When you try to push your incompletions into your unconscious mind, unfortunately, it reaches deeper and goes closer to your consciousness. Anything closer to consciousness becomes powerful. That is why a small incompletion that happened in your life when you are young or a small incompletion which you are suppressing without completing it, it explodes in you as a dangerous imbalance of your *rājasic guṇa* patterns.
Many times, your imbalance is such that you do not care about your destruction. You go on waiting in anger and expecting the other person's destruction. No! If you drink poison, how can the other person die? It is not possible. That is the biggest foolishness human beings get into. They drink the poison thinking the other person is dying.
No! I tell you, all vengeance is rooted in incompletion. Complete it. Trust the Cosmos and complete it. Once we do completion with the *rajas* patterns, we can make one thousand decisions without any stress, violence or suffering. That is why Kṛṣṇa says that when we don't expect the result, when we don't think of *karma phala* (result of the work done), we can do the work intensely.
When we don't expect or worry about the result, we work beautifully because there are fewer patterns. We will not suffer or be tortured by root thought patterns. We will be in the space of completion, which will lead to more and more completion.
### Consciousness can never be tired
In the next verse Kṛṣṇa talks about *tamas.*
He addresses Arjuna, 'Oh son of Bhārata, know that the mode of darkness, *tamas,* is born out of ignorance . It is the delusion of all embodied living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul.'
This is a beautiful explanation of *tamas*.
> *tamas tv ajñānajaṁ viddhi mohanaṁ sarva dehinām I pramādālasya nidrābhis tan nibadhnāti bharāta II 14.8*
If there are more *vāsanas* or patterns, the file does not reach the ego easily or even fully. A powerful pattern may make the decision on the way. Why does this happen? Why do you decide unconsciously and regret later?
This unconscious space is filled with negative bio-memories, and powerlessness, restlessness. All our past bio-memory or root thought patterns are stored in your inner space as files without any logical connection between them.
This is what happens. When the file takes a quantum leap to this space, it does not reach the ego properly for a decision. It is as if your computer hard disk is loaded with high-resolution photographs and there is no further scope to work on your hard disk. Like that, when your unconscious is loaded with past root thought patterns and memories, it becomes inadequate, inefficient, and incomplete and makes superficial, illogical decisions.
Take this example: Why does drinking alcohol become a pattern, but drinking water is not becoming a pattern? Both of them, people drink every day. Water people drink more! Then, why does drinking alcohol becomes a pattern and drinking water never becomes a pattern? Because drinking water gives you completion and you are not stuck. After drinking water, you are out of thirst and are more energetic. But unfortunately, all alcoholics are either stuck with elated mood or belated mood, or depressed mood. It is the mood associated with alcohol that makes people stuck, not alcohol itself. Please understand, when a person drinks alcohol, if he feels elated or belated, he wants that mood again and again. That is why he starts and continues drinking alcohol.
Sometimes, people start enjoying even the self-sympathy, the victim mood, the depression! Even for that reason they start drinking alcohol! How do you think I liberate so many people from alcohol and smoking just through meditation, through the Inner Awakening program? Because, first I attack that mood pattern. I make sure neither they feel that elated pattern nor they feel that depressed pattern. When you break the pattern, they don't feel inspired to drink. Then addiction disappears.
Listen. When there are no patterns, there will be no need for the file to drop into the unconscious inner space for a decision. It straightaway meets the *buddhi* and ego after the mind. There are no blocks. The time taken for the unconscious process will be less than the conscious process. We will be intuitive or at the level of God.
**The level of an animal is the level of instinct; the level of man is the level of intellect; the level of God is the level of intuition. The level of instinct is the level of *tamas*; the level of intellect is the level of *rajas*; the level of intuition is the level of *satva.***
In *satva*, our mind works continuously and we make decisions, yet we do not become tired. We can be active for twenty-four hours and yet remain peaceful. This is what I call action in inaction and inaction in action. Kṛṣṇa says we will be centered when we are in *satva*. Though lots of activities go on around us, we will remain utterly relaxed in restful awareness.
The whole thing is dependent on one thing: our root thought pat-
terns or bio-memories. The number of root thought patterns determines whether we are caught in *satva, rajas* or *tamas.* These three are not enlightened states. Enlightenment is beyond these three.
If we are caught in *tamas*, we need to move towards *rajas*. If we are caught in *rajas*, make the move towards *satva.* If we are caught in *satva*, it will automatically lead us to enlightenment. How do we do this?
For example, we create a self-conflicting desire at the *satva* level. Because of that we create restlessness, the powerless space in the *rajas* level. When we feel too restless, we drop everything. We decide not to take any responsibility and we sleep instead. We fall into *tamas.*
*Tamas* is not only tiredness, sleep or depression, not taking enough responsibility is also *tamas.* Work does not need to make you tired. It is the wrong idea taught to you by the society. The only two enemies human beings have are boredom and tiredness. When you entertain them, you build wrong patterns. When you are bored of doing some work, you invoke tiredness—'Om tiredness swāha! ihāgachha! ihāgachha! (chant to invoke the presence of a deity or a quality). Please come here! Come here! Reside here! Reside here!' You invoke tiredness! You invoke depression!
Scrutinize your inner space with integrity. You will see that whenever you don't want to take responsibility, you invoke boredom, tiredness, and fear. Sometime, even greed is used as a substitute for enjoyment. Greed and fantasy are used as substitutes for alcohol and drugs. Listen, when you have a pattern of addiction and drugs, you go for it. When you are afraid that they will spoil your health, you use fantasy and greed as a powerful substitute for alcohol.
For example, we are in tamas if we studied to become a doctor and we do not practice our profession out of laziness. If we don't practice for some other reason, that is fine. However, if we are avoiding because of laziness, we are in *tamas*.
If we drop out because of a spiritual reason such as to meditate, to go on a pilgrimage or to do spiritual work. That is fine. However, dropping out and giving up on you due to tamas means that we don't have enough energy and we cannot make a responsible decision. Why? Too many patterns block our decision process. By the time we make one decision, we feel tired and want to sleep. That is why we attempt to escape from life. Escapists are *tāmasic* people.
How many of you struggle with this *tāmasic* pattern of tiredness and laziness? It is just lack of integrity. Be integrated to your Soul. The Soul can never have tiredness, consciousness can never have tiredness. That is the truth. Whether you realize or not, you are Soul and Consciousness.
### Guarding The Senses
*14.9 The mode of goodness, satva conditions one to happiness, passion, rajas conditions him to fruits of action, and veiling of knowledge , tamas binds one to madness.*
*14.10 Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bhārata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.*
*14.11 When the light of Self-knowledge illuminates all the senses (or gates) in the body, Then it should be known that goodness is predominant.*
*14.12 O Bharatarṣabha, chief of Bhārata, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.*
Kṛṣṇa further explains the three modes. 'O Bhārata, sometimes the mode of goodness, *satva,* becomes prominent, defeating the modes of passion and ignorance, and at other times, ignorance defeats goodness and passion. In this way, there is always competition for supremacy.'
All of us are not completely caught in *satva* or *rajas* or *tamas*. We swing between *satva, rajas* and *tamas.* Sometimes we get up in the morning and feel fresh. We feel as if all our questions are answered; we are fresh, alive and we think we have become almost enlightened! Everything goes beautifully until evening. Suddenly we become restless. The very next day, we are in *tamas.* We don't want to do anything. These mood swings take place continuously. |
### **Be Reborn with Gods**
Please listen! Every birth is your declaration of completion. You decide, 'Come on! I declare completion. I will now work from the space of completion.' During the birth you declare completion and start the whole think anew; and if you fall from the space of completion, you bring some of those past incompletions back. That is what is *prārabdha karma*. *Karma* which you bring back from the past incompletions is *prārabdha*. Whatever bio-memory you brought with you when you assumed the body is *prārabdha*. The muscle-memory you are accumulating is *agāmya,* and all collective bio-memories is *sañcita*. If you come to planet Earth only with bio-energy, without bio-memory, you are an Incarnation.
In the Inner Awakening program, we study the root thought patterns in great detail. People sometimes ask me, 'What do you give during Inner Awakening?' I tell you, I give *you* your life. I give your 'life' to you in Inner Awakening!
Only when you have found your root thought pattern and removed it and regained your consciousness, you will understand, 'Oh, God! I have literally wasted my whole life!' Understand, in the *Inner Awakening program*, I give you your life, because I help you find your root patterns and destroy it! Many superficial and deep root thought patterns will be burnt out during the meditations that the participants go through in this program. Therefore, symbolically, I give them the option to take a new spiritual name at the end, signifying a rebirth.
Kṛṣṇa says that a person living in *satva* goes to higher spaces, the abodes of the realized sages. He becomes divine, *tadottama vidāṁ lokān amalān pratipadyate (*14.14)*.* When we are steeped in *satva*, we live in restful awareness, the space of enlightenment. We live in the present moment. We are no longer attached to the results of our action and we are no longer controlled by fear and greed root patterns. We stop thinking about ourselves and we start living for others.
When one is in *tamas,* in deep ignorance and darkness, one sinks lower in rebirth. Kṛṣṇa says such a person is reborn as an animal. The lowest energy center of a human being is the *mūlādhāra cakra*, the root center. Human beings are provided with intelligence to move upward in consciousness. We have the freedom to make mistakes and we do make mistakes. When Kṛṣṇa talks about being reborn in ignorance and as animals, it is not to denigrate animals. He means, a human being who behaves instinctively, out of a blocked *mūlādhāra cakra*, and out of an animalistic nature, is ignorant of his potential as a human.
We are not human beings striving for a spiritual experience. We are spiritual beings enjoying a human experience. That is the truth. We can be in this state only when we are in *satva*. When we are in *tamas*, we forget our spiritual nature. When we are in *rajas,* we have a vague idea; however, even that spiritual experience becomes an attachment, another pattern, goal and desire. We become attached to something that is beyond attachment. Kṛṣṇa says that we are reborn into this human form, back into this cycle of life and death, this cycle of *saṁsāra*, with all its suffering.
It is our choice to be instinctive and unconscious, in deep *tamas*, like an animal, or to be logical and chasing objects out of *rajas.* The third choice is to be beyond attachments, in a super conscious state of completion, in an intuitive state, in tune with our sublime *satva* nature. This choice determines our next birth. In fact, it determines whether we will even be born again.
Kṛṣṇa, the Master psychologist is right on the mark: Purification and knowledge are from *satva,* distress and greed are from *rajas*, and foolishness, madness and illusion are from *tamas*!
### **Your True Nature is PūrṆa Beyond TriguṆa**
Our center is our true nature. Our true nature is divine. We are one with the universal energy, God, *Parāśakti* or whatever we want to call it. We cannot describe it. We can just experience it. We experience bliss when our focus is in that central core and not out at the edges of our personality. Throughout life we run away from that center, that core of bliss, that space of completion.
Let me define Completion.
**Completion is removing the delusion of incompletion, which makes you cognize the other is separate from you; the delusive cognizance, the delusive cognition.**
Our senses lead us towards the periphery where incompletions are, where material objects are. Our inner core is empty: it is *śūṇya*. But it is also *pūrṇa*, complete by itself with nothing else needed to top off the bliss. However, the outer periphery of incompletions is forever changing. Nothing is eternal about it. Even when objects are the same, our perceptions keep changing. This periphery is *māyā*, illusion, *tamas,* ignorance. Understand, incompletion has no existence. Incompletion is the delusive cognition that stands between you and the Whole. Complete with everything.
Our *rājasic* nature, the restless activity that strives to introduce purpose into something that is essentially without purpose, keeps driving us away from the center of completion into this peripheral darkness of incompletions, *tamas* and *māyā. Rajas* always drives us into *tamas.* Aggression, passion, attachment and aversion eventually take us into delusion and ignorance.
But from time to time we get that spark of intelligence that says there is more meaning to life than fantasies. We start searching. When we seek our true nature, we move towards our center, the core of bliss. Then something in the external space attracts us and we move out to the periphery. We keep moving in and out, from center to periphery, from periphery back to center. That is why I call human beings eccentric! They can neither be in the center nor in the periphery. They settle in between and keep oscillating. They are eccentric. They are neither in complete madness nor in completion with their divine consciousness.
The movement towards our core, our true self, *ātma* is driven by *satva.* The movement outwards is driven by *rajas*. When we are fully settled in the periphery, we are caught in *tamas*. We are no longer human. When we settle into the center which is the space of completion, we go beyond the three *guṇas*. We become the *triguṇa rahita,* the Divine one who is beyond the three attributes, who is *pūrṇa*—complete.
# Where Do We Go From Here
* *14.18 Those situated in the mode of goodness, gradually go upward to the higher planes; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the worlds below.*
* *14.19 When you see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, then you can know, attain My spiritual nature.*
* *14.20 When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.*
Kṛṣṇa provides the key to liberation here. Those who go beyond the three *guṇas*, beyond the activity-producing attributes, beyond the root thought patterns and become complete, free of bondages, enjoy bliss in this world. This is the assurance of the Master. This is a guarantee.
These words are a great technique.
Step one is when we realize that each of our thoughts, words, and activities arises from one of the three root patterns, *guṇas*—*satva, rajas* and *tamas.*
Step two is the understanding about which *guṇa,* root pattern it is and exactly what that *guṇa* is doing to us; what disempowering cognition that *guṇa* is building about our inner image (*mamakāra)*, our outer-image (*ahaṁkāra*), others' image (*anyakāra*), others' expectation about us, and life's image (*svānyakāra*).
Step three is to do the completion and the creation process; do completion with that *guṇa* or root pattern and do creation of the *satva* *guṇa*, the right inner space to create the reality that we want. Finally we transcend *satva guṇa* and enter into *nirguṇa* or 'no *guṇa* state'.
Whatever we are doing, whatever is happening to us, we need to become aware of the attribute, the *guṇa*, the pattern that is driving us and complete with it. If it is a fantasy, we work out of *tamas*. If it is fear and greed, we work out of *rajas.* And if we are complete, unattached and undisturbed by all that is happening in and around us, we act out of *satva guṇa.*
**Here Kṛṣṇa assures, 'Those situated in the mode of goodness gradually go upward to the higher planes—***ūrdhvaṁ gacchanti sattva-sthā* **(14.18).'** A continuous tireless completion process creates the basis for higher level practices, for higher planes.
We have talked about the *saṁskāras* or root thought patterns that are buried in our unconscious. They drive us through one of these attributes (*guṇas*). Conscious, logical and analytical procedures cannot easily identify them, let alone remove or repair them. That is why so-called catharsis processes that aim to rid us of negative emotions give only temporary relief. The basic negativity remains buried.
### **Only Enlightened Master Dissolves GuṆas**
Visualizing consciously or unconsciously does not take us out of *rajas* and *tamas.* We can be dragged deeper into the fantasyland of *tamas.* Those moments are the most dangerous moments you are spiritually vulnerable.
Listen. Crying out of powerlessness due to *rajas* or *tamas* is *not* okay. When your immune system is down, any wrong negative spiritual concepts can infect you. Infection by the root pattern can happen in you during those powerless moments. When the infection of neative patterns happens in you, it is almost incurable. **Only an Enlightened Master can do the surgery and cure it. That surgery is called Inner Awakening.**
The only way to move into *satva* and dissolve *saṁskāras* is to move into a super-conscious state through powerful meditations processes on root pattern completion. There is no other way that we can achieve it ourselves. Only the presence of super-conscious energy, the Enlightened Master can dissolve *saṁskāras*, the root patterns and burn out our *vāsanas*, the conflicting patterns developed through these root patterns. It is the only way. All other techniques do only one thing; they make money for those who promote them and put those who are seeking help into deeper trouble.
So first bring integrity to your thoughts and actions. Identify which *guṇa* they come from. If it is a fantasy, rooted in *tamas,* complete and drop the fantasy and move into the present reality.
Please listen. Every one of you has a fantasy deep down about you becoming all-powerful, all-knowing, *sarvajña*, that's all. I tell you, living as per the expectations of you, behaving as you expected about you, is the greatest joy you can experience in life. Completion does that to you! I tell you, nothing else can do *that* to you.
This realization and awareness that completion helps you move out of the zone of fantasies and creates your reality *as you want*, can only come as a result of learning the Science of Completion.
### Going Beyond The Gunas .
* *14.21 Arjuna inquires: O my Lord, by what symptoms is one known who is transcendental to those modes? What is his behavior? And how does he transcend the modes of nature?*
* *14.22,2*3*,*24,25 *Śrī Bhagavān says:*
*He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; He who regards alike pleasure and pain, and looks on a lump of earth, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all result-based undertakings, such a man is said to have transcended the modes of nature.*
With great clarity the Master tells us what to do. He uses specific terms that cannot be misunderstood or misinterpreted. Kṛṣṇa explains the nature of one who has transcended the three *guṇas*, one who has gone beyond his natural attributes, one who has completed with his root patterns. He explains what we need to do to become a *triguṇa rahita*, to become liberated from the influence of the three *guṇas.*
One who is beyond the three *guṇas* is unaffected by their play. He is beyond the play of emotions. Whatever happens is right for him. Success and failure mean the same. Friend and foe make no difference. Poverty or richness has no influence.
Such an attitude of total detachment requires one thing: complete trust. When we trust that whatever happens is what needs to happen and we accept whatever happens as it arises, we are totally detached. Then whatever happens will be right. Such trust can only come from surrender.
I tell my disciples that because I have no home, every home that I visit is my home. Anywhere and everywhere I stay, whether it is under a tree or out in the open, is my home. Four walls, a door and a lock do not create a home for me. There is neither attraction nor aversion. Just as people admire the clothes or accessories on a mannequin, I admire the clothes and jewelry on this body. They have no connection to me.
Every movement I make is at the order of Existence. I cannot move a finger without the permission of that universal energy. When we are one with Existence, one with nature, nothing affects us. I walked tens of thousands of miles barefoot across the length and breadth of Bharat. People ask, 'How is it your feet are so soft, not calloused and broken as ours would be, if we walked barefoot even ten miles?' I tell you: If we trust Nature, Nature looks after us.
We create pain and pleasure through association with powerlessness, through conditioning. We create greed and fear through association. Our root patterns, our conditioned muscle-memories and bio-memories, create pain and pleasure.
Light and darkness, good and bad, right and wrong are based on root patterns. Our inadequate cognitions, the civilized education and refinement tells us that a person dressed in a particular manner is acceptable in society and another dressed differently is not.
No scripture ever said that one person is inferior to another. All scriptures affirm that every human being is a spiritual being; all of us carry the seed of Divinity in us. |
When you complete with everything, animate or inanimate, you will experience the space of non-duality, *Advaita*. Relationships are nothing but your own extensions. Relationships are not outside; they are just your own extensions. The *you* extended outside *you* are your relationships. Completing with all your extensions, you learn to complete the incomplete *you* present in the other. Your negative cognitions disappear and from the space of completion, all that one can see is the Divinity in others, the space of non-duality, *Advaita*.
## Expression Of The Divine
- 14.26 One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.
- 14.27 And I am the basis of Brahman, which is the rightful state of ultimate happiness, and which is immortal, imperishable and eternal.
Kṛṣṇa concludes the chapter by saying that the transcendental state beyond the three attributes of nature, *guṇas,* is *Brahman*, the ultimate Cosmic Consciousness, the ultimate space of Completion. He says you reach this through devotion. He says that He is that Brahman, the source of Eternal Bliss—*brahmaṇo hi pratiṣṭhāham*.
> *brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca। śāśvatasya ca dharmasya sukhasyaikāntikasya ca ॥ 14.27 ॥*
Kṛṣṇa speaks as *Parabrahma* Kṛṣṇa, the supreme energy and not as Vāsudeva Kṛṣṇa, the individual. He is in the expanded consciousness of Brahman, and beyond the three *guṇas.* He is the Source of the *guṇas.*
#### Your Level of Completion Decides
What is the difference between *Parabrahma* Kṛṣṇa (Ultimate Consciousness) and *Vāsudeva* Kṛṣṇa? In the case of an ordinary human being, even though he has the potential of Divinity, he has not realized it. That is the difference between *you* and an Enlightened Master, an Incarnation. Both of you are Divine to the same extent. Yet you are unaware of your Divinity, whereas the Enlightened Master, the Incarnation is fully aware of it.
In the case of Śrī Kṛṣṇa, He is the Master, the Complete Incarnation. Why then the difference? The difference is not to do with Him. It is to do with us.
Listen! In *Vedic* tradition, we narrate hundreds of Purāṇas, the recorded historical happenings, where Māhadeva Himself comes, where Kṛṣṇa appears to give victory and protection, to their devotees.
What is the gap between the life during *Vedic* times and now? Surely, our Masters are very logical, scientific people, never spreading superstition. But, in the modern days, all these things are thought to be superstitious. Why is it that all which happened at that time, is not happening now? Why is there so much gap? I tell you, the only gap, why it was happening then and why it is not happening *now,* the answer is incompletions!
**When you complete, complete, and complete, then everything what you read in the** *Vedic* **tradition becomes reality.** It can be reality. I tell you, completion is the bridge to reach the *Vedic* tradition, to reach extraordinary powers, to experience Divine expressions in your life.
**Completion is life at every level.** I can give you the whole list. The only difference between *you* and Śrīnivāsan Rāmānujan, the genius mathematician is the level of completion. The only difference between *you* and Ādī Śaṅkara is the level of completion. The only difference between Arjuna and *Parabrahma* Kṛṣṇa is the level of completion. I tell you, with completion you start living with God directly!
The frequency of *Parabrahma* Kṛṣṇa is not visible to and approachable by mortals. That is why Arjuna had to be given the Divine vision to perceive *Parabrahma rūpa* or *viśvarūpa*. In order for humans to perceive Him and interact with Him, *Parabrahma* Kṛṣṇa must become Vāsudeva Kṛṣṇa. To a certain extent He must subject Himself to the play of the *guṇas.* When an Enlightened being has merged with the Universal energy and incarnates in human form, that Incarnation must have some *satva guṇa* infused into Him in order to take human form. Within some time, this *satva guṇa* also disappears, leaving the being beyond the three *guṇas* and once again in an Enlightened state.
Each Enlightened Master, each Incarnation is unique in His expression of the experience as the Divine. Some express experiences and some don't. Our scriptures say that if two enlightened masters say the same thing, one is a fake! The experience is the same, yet the expression is different. Kṛṣṇa is different from Buddha and Śiva. Each has the same theme of compassion, yet the way the compassion is expressed is different. Buddha expressed it as contemplation and Kṛṣṇa in joyous loving completion. So we choose a Master based upon how we vibrate to His expression. If our path is devotion, we gravitate to Kṛṣṇa; He is lovable. If we are the meditative type, we go to Śiva, the Master who teaches in vibrating, alive silence.
#### Surrender out of Completion is Real Surrender
It does not matter who our Master is. What matters is our faith, trust and the attitude or space of surrender. Our Master can be an unenlightened being. If we trust him, we can become enlightened, even though he may not be. What matters more is our attitude and feeling connection based on the level of our completion, our *guṇa*, and not the Master's state. Even if we worship a stone and surrender to it from a complete inner space, cognizing it to be our ultimate savior, we will be liberated. It is true.
Please listen. When you practice the right reason, right results come. When you practice even the same values with smaller reasons, only the small results come. More than what actions you do, what matters is the space from which the actions are done. If you do not have the right context, even when you worship a deity or a God, it is useless. Listen, because even while you pray, if you strengthen the space that you are poor, you are weak, if that gets strengthened more and more, even your prayer will make you weak.
**Surrendering not even bothering to whom you are surrendering, as a quality of surrendering is Enlightenment.**
Understand, surrendering without even looking up to whom you are surrendering, like Lakṣman's surrender out of his completion is real Surrender.
> In Rāmāyaṇa, the great Hindu epic history of Lord Śrī Rāma's incarnation, Lakṣman is the younger brother of Lord Rāma, who devoted his whole life in selflessly serving the feet of Śrī Rama and Mātā Sītā.
> When Sītā is kidnapped by Rāvaṇa, some of the *vānaras* (monkeys) gathered some jewels thrown by her and brought it to Rāma for identifying them.
> Lakṣman could only recognize the anklets of Sītā. Rāma asked, 'why are you not able to recognize the jewelry?'
> Lakṣman said, 'No. I have never seen the Mother above the feet. I look at both of you only when I do *nāmaskār* (surrendering salutation), but I never looked directly or intensely.'
Lakṣman never even saw the upper jewelry of Mātā Sītā.
Whatever we understand, we understand; but it is true. I tell you, Lakṣman does not even know whose feet he is falling at, he just sees the feet. It means that you are very clear, you are not that big! It is the realization that you are not that big; that humbleness without the humility.
Understand, humbleness as a fact not as a quality is the right context, the right space. Humbleness as a quality can bring ego, incompletion. 'I am very humble, I am very humble'. No! Humbleness as an effect of the space of completion, this is the way—'I am in humbleness without feeling humiliated.' These are different qualities, *guṇas.*
So, don't even bother to whom you are surrendering. It is the joy of surrender, the celebration of surrender. I can surrender in front any stone, I have no problem at all. Not just here, at any temple, anywhere, any deity, any stone. You can see very clearly, that is one job I do very sincerely. Because I have the space of surrender, I can surrender to Śiva, I can surrender to Viṣṇu. I can surrender to my own Pādukas (sacred foot-sandal of master). In *Vedic* tradition, we can surrender to even a tree or a tulasi plant (holy basil plant). In Hindu houses, even door-frames are worshipped, one lamp is worshipped.
The faith and the surrender help us transcend the nature of all activities. We surrender the result of our actions to that Master, whomsoever *He* may be, whomsoever *It* may be. We do everything meditating on that Master and surrender it all at His feet. That space of completion alone liberates us.
This is what Kṛṣṇa means by devotion, *bhakti-yogena sevate* (14.26)*,* which is unfailing in all circumstances. Nothing more is needed. Kṛṣṇa is not talking about the flute-playing, yellow-robed Kṛṣṇa. Anyone that we surrender to totally, is Kṛṣṇa and we then fall into Kṛṣṇa consciousness, the Consciousness of Completion.
Let us pray to *Parabrahma* Kṛṣṇa, the Universal Consciousness, the Ultimate Energy, to give us all this understanding in our life, to make us experience the truth that He teaches and to establish us in Completion, make us radiate Eternal Bliss, *Nityānanda.*
> *Thus ends the fourteenth chapter named Guṇatraya Vibhāga Yogaḥ, The Yoga of Division of the three Guṇas,' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra, the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād, dialogue between Śrī Kṛṣṇa and Arjuna.*
### No Questions, Only Doubts
When we question, we show our arrogance and violence. When we doubt, we reveal our authentic quest for the truth and readiness to receive the master. Arjuna, now beyond questions, allows krsna to give the experience of the Supreme Being, Purusottama. ... .
# No Questions, Only Doubts
Only Kṛṣṇa speaks in chapter 15 of *Bhagavad Gītā*. Arjuna does not utter a word. Arjuna's inner space has been silenced. He is in the pure space of listening. As a result, his questions have disappeared. Arjuna, who is *Puruṣa,* is now established in *Upaniṣad*, mirroring the Superconscious Supreme Being or Self, *Puruṣottama* Bhagavān Śrī Kṛṣṇa.
Kṛṣṇa expounds upon who He is and what He is. This chapter is traditionally titled *Puruṣottama Yogaḥ*, Yoga of the Supreme Being. Kṛṣṇa unveils the reasons why He is *Puruṣottama*, Supreme amongst beings and explains that what He has imparted to Arjuna is the most profound secret. Kṛṣṇa is convinced that Arjuna is ready to receive the Truth.
Arjuna has settled into his Self. His confusions have disappeared; questions have dissolved due to his cosmic experience in *Viśvarūpa Darśan Yogaḥ*—having the vision of Kṛṣṇa's Cosmic form—and his direct spiritual experience. He has achieved the depth of knowledge and the complete cognition required to intranalyze and radiate whatever Kṛṣṇa has taught him so far. He has achieved the intensity of spiritual experience. He is a new being. He can no more be called Arjuna. **He is expressing the power of living with enriching, overflowing with devotion onto Śrī Kṛṣṇa present in everything and everything present in Kṛṣṇa!**
With the revelation of Kṛṣṇa's cosmic form, Arjuna has the awareness of his own part in the collective consciousness. This experience of completion has put him in a devotional mood, which is now overflowing as enriching. This devotion is not merely towards Kṛṣṇa, but through Kṛṣṇa, to all of humanity. Only for enriching others, Arjuna speaks and listens on behalf of humanity and not for himself. From now on, everything that Arjuna does is enriching, enriching, enriching his own extension in others! He becomes the cause for creating the ultimate reality for humanity in the Cosmic play of the complete Incarnation, *Pūrṇavātar* Śrī Kṛṣṇa!
Arjuna doesn't have any more intellectual questions. He has reached a point where he is totally ready to receive and mirror Kṛṣṇa. He has moved forward from a state of thoughtfulness, where he is confused, incomplete and full of questions, to a no-mind state of completion where questions disappear.
#### Doubts Are Necessary
Masters convey their experience. It is an energy transmission that occurs. To convey an experience in words denies the experience. Once verbalized, the experience loses meaning. Kṛṣṇa is different. He is engaged in a dialogue with Arjuna for the benefit of enriching the mankind to resolve those conflicts and doubts that arise in all humans. After seeing Kṛṣṇa's cosmic form, Arjuna's questions are about the nature of the divine Kṛṣṇa and how to approach Him. Kṛṣṇa now explains to him what He is and how to reach Him.
Doubt means a person is ready to receive the Master, ready to live the Master, ready to express and radiate the Master. Whatever word comes out of the Master completes the doubt. Doubt makes the Master express himself. Questions make the Master close himself.
Man cannot handle too much truth. He can handle half-truths. Beyond that, truth starts transforming him. He feels that the ground he is standing on is slipping away. None of us wants to know the truth. If truth is given honestly, only a few will be willing to listen. People become frightened the moment honest truths are given. So, they question the truth. We feel that we cannot afford to be truthful in verbal language as well as body language. The truth straightaway gives us Enlightenment. It transforms us. The moment someone authentically intranalyzes or catches a single dimension of truth, it does wonders.
If we scan our whole day, we will find it is filled with lies and inauthenticities. Our smiles are false. When we smile, we don't want the other person to know what is in our mind; so we don't look into each other's eyes. Why? We fear that the other person will read our mind and our inauthenticity will be exposed to them. However, nothing can be hidden in our eyes. Eyes are the doorway to the soul. Straightaway we see the being in another person's eyes.
#### Truth Shines By Itself
Truth endures logical questions and arguments. It withstands the test of logical analysis. If someone needs to verify whether something is pure gold, we must put it in acid to test it. An acid test is required to test the truth of gold. In the same manner, if we wish to know whether something is pure truth, we must put it to an acid test of logical analysis. Our inauthenticity will simply burn out. Our logic will simply fall and fail. If it is the ultimate Truth, if it is authentic, it must stand the test of logical analysis and prove itself.
If the disciple is in the questioning mood, the Master must prove his words. He must be prepared to go through the acid tests demanded by the questioning disciple. It is a big load. If the disciple is in doubt, the Master will open up with the truth. He will not cover the truth with words. He will not play with words. The naked truth will be told directly. Any truth can be served and explained to a mind with doubt. To a questioning mind, nothing can be explained. |
Kṛṣṇa points out that the death of the body is a certainty, however, the death of the spirit is impossible. The spirit lives on. When the spirit is evolved it doesn't revert to a mental setup and root pattern that it transcended in the previous birth, that's all.
# Mind Is the Conditioning
*15.7 The living entities in this conditioned material world are a portion of My eternal Self. In this conditioned material world they are attracted by the six senses, which include the mind, dwelling in prakṛti, the active energy principle.*
*15.8 The spirit in the body-mind living in this material world moves from one body to another carrying these just as wind carries fragrance.*
*jīva bhūtaḥ*—conditioned living entity, 'conditioning' is the new word that Kṛṣṇa uses here.
Recent research tells us that human beings walk on two legs due to conditioning. A group of scientists recently found a seventeen-year-old boy in a forest. Wolves had raised him. The scientists tried to teach him how to walk on two legs and speak a few words. They were unable to do this and he died within a year. Man walking on two legs is due to conditioning.
Everything we consider as human nature is nothing but conditioning.
*mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ I manaḥ ṣaṣthānīndriyāṇi prakṛti sthāni karṣati II 15.7*
Here Kṛṣṇa says, 'conditioned world, *jīva-loke*'. Everything is conditioning. Right and wrong, honor and dishonor, are all conditioning, all are patterns. We think of honor or dishonor because we are taught that way.
We are conditioned. If a group of people give us a certificate and clap their hands, we take it as an honor. That is the way we are taught. But never judge yourself by others' applause. This idea of honor drives many people mad. Never accept the judgment of the crowd.
## **Consciousness Carries the Mind**
Here Kṛṣṇa gives these meditation hymns to re-program your causal layer for completion of your *saṁskāras* and creation of space.
After crossing the three layers and going beyond the causal layer, you enter a space where you are free from conditioning. This is the space of completion and creation! May you be free from all conditioning!
Kṛṣṇa says: 'They are attracted by the six senses that include the mind—*manaḥ ṣaṣthānīndriyāṇi prakṛti sthāni karṣati* (15.7).'
There are five physical senses and the sixth sense is the mind, *ṣaṣthānīndriyāṇi*. However, according to me, the mind is the only sense and the so-called five physical senses are slaves to it. The mind jumps around. If the mind can be handled, all the other five can be handled.
A small story:
Queen Madalasa gave birth to seven children.
Each child became enlightened by the age of seven and moved out of the kingdom. Their father, the king, was puzzled. How did seven children in a row become enlightened? He probed into the issue and found that Madalasa had taught them one phrase, *Tat Tvam Asi* (You are That).
Just by internalizing '*Tat Tvam Asi'*, their mental setup changed. They were complete with the root thought patterns, *saṁskāras* in the causal layer. They became enlightened.
Enlightenment is the removal of root thought patterns, *saṁskāras* and the dissolution of conditioning. We return to our pure original state. This is why enlightenment is referred to as *samādhi*. The Saṃskṛit word *samādhi* means 'returning to the original state'.
The spirit in the body-mind living in this material world, moves from
one body to another carrying these root thought patterns just as the wind carries fragrance. *Saṁskāras* in one body quit that body and take shelter in another. This continuous vicious cycle of movement of *saṁskāras* is what Kṛṣṇa refers to as *saṁsāra*, the life-and-death cycle.
Kṛṣṇa says 'taking these, *gṛhītvā etāni saṁyati* (15.8)'. What does He mean by 'these, *etāni*'? In the previous verse, Kṛṣṇa talked about the six senses, including the mind. He refers to them here.
When the spirit leaves one body and moves to another body, it carries the six senses, *ṣaṣthānīndriyāṇi,* the five physical senses and the mind, in the same way as the wind carries fragrances, *vāyur gandhān ivaśayāt (*15.8). Just as the wind carries fragrances, consciousness carries *saṁskāras*, causal level imprints, from body to body.
Kṛṣṇa answers a frequently asked question about sin. People ask whether sins come with them from one birth to another. Sins never follow. Only imprints travel. For example, if a man commits one hundred murders, the quantity will not follow, but the basic mentality of violence accompanies and tortures him. Only the mental setup is carried.
The concept of *karma* is often used to justify actions, by saying, 'It is our *karma*,' 'It is our fate,' 'It is our destiny, what can be done?,' 'Whatever had to happen has happened.' This is pure fabrication and justification of our negative deeds.
We have the freedom to act: the free will to decide and act. Ironically, only an enlightened Master has no freedom. Enlightened Masters are driven by Parāśakti's will; they are guided by Her, that universal power, into doing what they must do. Understand: I cannot take a single step on my own. My limbs move in accordance with Her wishes.
The ordinary human being, *jīva bhūta* is in control of his destiny. All that nature provides are paths in our lives and we choose the path we travel by. We decide the path. What drives us into taking one fork or another is *vāsanā*, the 'smell' that the spirit carries. It is the subtle imprint of our past actions, *saṁskāras* and *karmas*. It is not definitive or predestined.
We have the choice to redefine that *vāsanā,* that smell, into either a stink or a wonderful fragrance. It is in our hands only. Whether we wish to travel in the same merry-go-round or decide to break out and walk free is our decision.
Rāmakṛṣṇa beautifully says that the soul travels from one body to another like we move from one room to another. When He left His physical body, His wife Sārada Devi was about to remove her jewelry. (Traditional Hindu families do not allow a widow to wear jewels, especially the sacred thread signifying marital status, and bracelets.)
Just as she was about to remove the sacred thread, Rāmakṛṣṇa appeared and told her not to remove it. He said, 'Where have I gone? Just to another room. Don't remove your jewelry.' From that time till her end, Sārada Devi followed His words. This may seem easier today. But in those days, in an orthodox Hindu family in a small village, it was not so. She was highly courageous.
Someone who completes with all social conditioning, who sheds all root patterns in his causal layer, moves from body to body as easily as moving from one room to another.
We create big buildings. We accumulate a good bank balance. We have friends. Just as we start enjoying life, suddenly death appears before us. We fear death only because it takes everything away from us. If we are unattached, if our causal layer is not filled with *saṁskāras*, if we are not gripped by social conditioning, we will not fear death. We know it is like moving from one room to another.
As Kṛṣṇa says in *Sāṅkhya Yogaḥ*, 'It is like changing one dress for another.'
The s*aṁskāras* of this life are the result of *prārabdha karma*, the mindset and bio-memory, along with the spirit from the *vāsanas*, the imprints of the past birth that are carried into this birth. It is always a mix of pain and pleasure.
# You Are Your Samskaras
*15.9 The living entity, the spirit, leaves one body, takes another body and gets new eyes, ears, nose, tongue and sensing body according to the saṁskāras it had in its causal layer and enjoys the new mental setup.*
*15.10 Fools in ignorance do not perceive the spirit being united with the guṇas or modes of nature, as it enters, enjoys and leaves the body. The one whose inner eyes of knowledge is open, can see everything.*
The living entity, the spirit, leaves one body, takes another body and gets new eyes, ears, nose, tongue and sensing body according to the *saṁskāras* it had in its causal layer and enjoys the new mental setup.'
Here Kṛṣṇa reveals another secret. He says, 'You create a body according to the root thought patterns or *saṁskāras* in the causal layer, *adhiṣṭhāya manaś cāyaṁ* (15.9).'
There is a Hindu science called *sāmudrika lakṣaṇa śāstra*, the technique of studying body features. By observing our physical body structure, experts can read and reveal our mental setup. They know the relationship between mind and body.
Kṛṣṇa says that we create our sensory organs, according to *saṁskāras* in our causal layer. Kṛṣṇa says that living entities create all five senses through the mind or mental setup. This happens not only when we take another body. Every day when we wake up from deep sleep, our senses are recreated. If we change our mental setup, within a short time, our face changes.
# **You Create Yourself Every Moment**
Our 'mind, manaś ' is the intelligence spread all over our body. It is the intelligence that resides in our cells. Each cell carries genetic intelligence. Body and mind are not separate entities. It is just body-mind or mind-body, one system. Within this body-mind system, scientists say that every moment of your life thousands of cells die and thousands of new cells are created. This is a constant process that Nature, the universal intelligence, dictates. It does not happen because of us; it happens in spite of us.
In a period of a little under two years, every part of our body, every cell in our body, gets renewed. Our body as it was a year ago is not the body it is today. This is not fiction; it is a proven scientific fact. Then why do we behave the same way as we have for years? Why do illnesses plague us for years, even though the cells are no longer the same?
Each cell as it dies, leaves behind a memory that the newly created cell follows. That is the bio-memories, *saṁskāras* within us. The *saṁskāras* ensures the continuation of a pattern despite complete changes in the body-mind system. These *saṁskāras* are more powerful than the rest of the body-mind system. It decides and drives.
The deep sleep we go into everyday is a rehearsal of our death process. We die and are reborn. Our subtle body leaves the gross body and returns reenergized if we allow it to. It is in our hands to maximize this process of rejuvenation that happens automatically everyday.
Through meditation we can clear our *saṁskāras* and be reborn. We can change our features, our character and behavior, all by reprogramming our *saṁskāras*.
That is why people radiate grace after they start meditation. Beauty is created by make-up. Grace is radiated by meditation. Grace makes the occupant feel at home. It soothes the atmosphere. Beauty creates excitement. Beauty moves the other person into *rajas* (restlessness). Grace creates calmness, *satva.* Grace puts the other person in energy.
People reminisce about great Masters like Rāmaṇa Mahaṛṣi and say that He imparted wisdom through silence. It is the Enlightened Master's grace that penetrates the other person's energy and changes that person's *saṁskāras.* All that we need to do in an Enlightened Master's presence is just be, be open and silent and allow the Master's eternal grace to penetrate us. There is nothing that we need to do. The Master's grace does whatever is needed.
One version of the great Hindu epic Ramāyaṇa says that when princess Sītā, the incarnation of Devi Lakṣmi, entered the court of King Janaka, her father, all the great kings, monks and mystics stood up automatically. This was not a protocol. The grace she radiated caused this response in them. Beauty can create only temptation in the other person. Only grace can create respect. The grace radiating from Sītā's being made everybody stand up.
Zen Buddhism says that if we can walk on a lawn without killing the grass or creating a path with our footsteps, we are eligible for Sannyāsa. I doubted this. After all, the whole body weight is there. How can grass bear such a load and not leave imprints?
Once I went on a safari in South Bharat.
I sat on an elephant and the caretaker came along with me. It was evening. It became dark. The caretaker had no torch or light. I asked him how he would find his way back home.
He replied, 'I have created a path by my daily walk that I can follow even in darkness.'
I asked about the elephant because it traveled with him everyday.
He said, 'The elephant's feet do not create a path. The elephant and other animals do not destroy grass as they walk over it.' I started calculating the load exerted by one foot of the elephant. At the least, it works out to four times that of an average man. However, it did not create a path. It did not kill a single blade of grass. In spite of the physical mass, there was no damage to the environment.
The negativity, arrogance, violence, negative *saṁskāras* in our causal layer, makes us feel heavy on earth. If we feel heavy around our navel area, we carry negative *saṁskāras*. The feeling of heaviness is not connected to our weight. It is due to imprints in our inner space. A person who feels light radiates grace from his being and he never creates a path on a lawn. He never kills a blade of grass by his walk.
We are spiritually evolved souls only when our feet do not create a path, when we float while we walk, when we do not go against nature.
Here Kṛṣṇa says, we create our senses according to our root patterns, *saṁskāras.* This happens not only when we die and take birth; we redesign our senses to suit our root patterns everyday, when we wake up too. If we wake up with the right mental setup, we will have our senses accordingly and for the whole day we can enjoy it. If on the other hand, we get up with negativity, we suffer.
The few moments immediately after we wake up are crucial. Whatever we feel will be reflected the rest of the day. If we radiate joy, our whole day will be joyful. If we are irritable, our whole day will be irritable.
Do this with the space of completion everyday at least for twenty-one days. You will be amazed at the changes that happen within your bodymind. You will develop grace and equally important, you will learn to love yourself, which means that you can love others without difficulty.
Kṛṣṇa further says, the type of senses we create determines the type of sensory objects we enjoy. If we create positive senses, we enjoy a positive life. If we create negative senses, we suffer a negative life. The type of senses we create determines what type of objects or pleasures attract us, and we experience that. |
What Kṛṣṇa implies here as well is that food is divine since it has His imprint on it. We tend to take food for granted. Offering food to other living beings, has been considered a form of worship in Hindu tradition. Food has always been considered the repository of the Divine.
# From Me Comes Memory And Knowledge
*15.15 I am seated in everyone's heart and from Me came memory, knowledge and their loss. I am known by the Vedas; indeed, I am the creator of Vedānta and I am the knower of the Vedas.*
*15.16 There are two things, the perishable and the imperishable, in this world. There are the living beings who are perishable while there is the unchangeable, the imperishable.*
Kṛṣṇa says that He is seated in everyone's heart, *sarvasya ca aham hṛdi sanniviṣto.* He is memory, He is knowledge, He is forgetfulness, *mattaḥ smṛtir jñānaṁ apohanaṁ ca* (15.15). What does this mean? How does our mind work? How does it invent beliefs? We don't even know where our mind is. If I ask you where your mind is, you will point to your head. That's not your mind.
Every cell in our body has inbuilt intelligence. These cells constantly regenerate themselves. These cells present everywhere make up our body-mind system. Therefore, there is no one place where our mind is definitely located; certainly it is not in our head!
#### **Intellect and Intuition**
All our decisions are influenced by our past experiences that are stored as root thought patterns in our unconscious mind.
This unconscious area or the root where the mind is born is powerful enough to make you feel powerless or powerful. It can be used in three ways: at the instinct level, intellect level or intuition level. As long as the unconscious is overloaded with negative memories and restlessness, it works at the instinct level. We decide instinctively, unconsciously, just like an animal does.
Next is the intellect level. Here, we are conscious; we make decisions logically, but we don't have extra enthusiasm or energy. We are not creative or innovative; we don't take big steps; we don't grow. We don't experience the space of possibility and expansion. We make decisions in a logical and conscious way, that's all.
When we are at the intellect level, we are not tired; yet we are not energetic either. We are in a break-even state. At this level, we do not use our potential to the maximum. Constant completion with our root thought patterns, and bringing integrity in our words, authenticity in our actions melts the intellect layer.
The level where we can actualize our entire potential with power of thinking, power of words, power of feeling and power of living is the intuition level. This is the space of completion and creation. If we can infuse deep silence and completion into the unconscious zone and replace root thought patterns, then we are at the intuition level.
Please listen, if you come to a decision without a thought, you are living in the space of intuition. If you come to a decision after multiple thoughts, it is ignorance. If you come to a decision after one clear flow of thoughts, it is called intelligence. If you come to a decision without any thought, it is called intuition.
Please understand, I really tell you, completion is equivalent to inner cleansing. All your muscle-memories come to peace and rest in peace.
The greatest wealth lies within, not outside. The greatest joy lies within, not outside. In the outside world, every experience of joy is followed by sorrow. Joy creates expectations and when expectations are not fulfilled, they lead to sorrow. When the search begins inside, expectations drop, attachments drop and a new joy of completion happens. That joy is eternal, never ending. It is *Ānanda, Nityānanda,* eternal bliss.
Because we are unaware of this, we search outside for happiness, because that is the only way we know.
In his commentary on the Gītā, Ādī Śaṅkara says that memory and knowledge come from Kṛṣṇa to those who do good enriching deeds and loss of memory and knowledge to those who do evil deeds. The reference to memory and knowledge here is to the understanding of our true nature, the understanding and realization that we are one with the Divine, that Kṛṣṇa is seated in our hearts.
#### **Perishable and Imperishable PuruṢa**
Kṛṣṇa takes Arjuna into a deeper understanding. Kṛṣṇa talks about *puruṣa*, the principle of energy that underlies our existence. *Sāṅkhya* philosophy talks about *puruṣa* and *prakṛti. Puruṣa,* in one sense is energy, and *prakṛti* is matter. *Puruṣa* is the unmoving, passive energy principle, whereas *prakṛti* is the active material principle. *Puruṣa* is the male principle; *prakṛti* is the female principle. *Puruṣa* is Śiva and *prakṛti* is Śakti.
Kṛṣṇa goes beyond that philosophy. He says *Puruṣa* is twofold, one imperishable and the other perishable. He says all living beings are the perishable *puruṣa* and they are situated in the imperishable energy.
> *dvāv imau puruṣau loke kṣaraś cākṣara eva ca I
> kṣaraḥ sarvāṇi bhūtani kūṭa-stho 'kṣara ucyate II 15.16*
In earlier chapters, Kṛṣṇa has covered in depth, these aspects of *prakṛti*, which operate through the mind, senses and the attributes, the three types of *guṇa*. Here, He expands upon *puruṣa.*
#### **Puruṣa is the Ultimate Energy from which all emanates.** *'īśā vāsyaṁ idaṁ sarvaṁ'* **says the Īśāvāsya Upaniṣad , 'All that exists is energy.'**
When Einstein read this verse from the Upaniṣads, written possibly tens of thousands of years ago, he said, 'I felt proud that I had discovered that matter is energy. Many thousand years ago, these Sages knew this, and also knew that matter arises from energy. The last step in science is the first step in spirituality.'
More and more, scientists are beginning to sound like the Eastern Mystics. They no longer have the attitude of scientists of a hundred years ago who felt that they were rewriting the laws of Nature.
Our *Vedic* scriptures said this over thousands of years ago. Śaṅkara has said again and again that the *Seer* influences what is *seen*. That was over a thousand years ago.
The primal energy principle, *puruṣa* is like potential energy. It is energy, but passive. It is the operating principle behind the entire Universe. Without this energy, nothing will exist. Nothing will live.
Kṛṣṇa says that there are two kinds of *puruṣa*: one is eternal, *akṣara* and one perishes, *kṣara.* The *puruṣa* that perishes is the body-mind energy embedded in all beings, including humans. This energy has a definite, limited lifetime. It is always changing. There is nothing permanent about it. It is programmed for deterioration and destruction.
The *puruṣa* that is *kūṭastha* is the imperishable aspect of this energy. It is the energy of the spirit that is indestructible, *akṣara.* It is the Soul that is forever, that which cannot be destroyed.
Kṛṣṇa points out that primal energy manifests in different ways, as perishable and imperishable. Both are aspects of primal energy. One is destroyed and the other lives. One who realizes this difference and understands the true nature of puruṣa is liberated.
Rāmakṛṣṇa Paramahamsa beautifully narrates:
An arrogant scholar was very proud of his learning. He was a great Advaitic (non-dualitistic) scholar and did not believe in the various forms of God.
Then, God came to him one day.
The mother goddess appeared before him in all Her splendor. She came as the primal energy, *Parāśakti*. The scholar was in a swoon for a long time.
When he woke up, he shouted, 'Ka, Ka, Ka.' He could not
fully pronounce 'Kāli,' the name of the goddess whom he had seen. Words cannot describe the Divine!
Scholars argue endlessly about the nature of *puruṣa,* the various aspects of *puruṣa*, the difference between *prakṛti* and *puruṣa*. It strengthens their ego. When the Divine presents itself before them, they cannot recognize or cognize what they see.
# Collective Consciousness
*15.17 Besides these two, there is the Supreme Puruṣa, the Lord Himself, who pervades and sustains these three worlds.*
*15.18 As I am transcendental, beyond both the perishable and the imperishable, and the best, I am declared both in the world and in the Vedas as that Supreme Person, Puruṣottama.*
*15.19 Whoever knows Me as the Supreme, without a doubt, is to be understood as the knower of everything, and he worships Me with all his being, O son of Bhārata.*
*15.20 This is the most confidential teaching disclosed by Me, O Sinless One, and whoever knows this will become wise and his actions will bear fruit.*
Kṛṣṇa says that beyond these two aspects of *puruṣa*, the perishable body-mind energy and the imperishable spirit energy, there lies another level of energy that is the Supreme *puruṣa*. He goes on to say that He is that Supreme puruṣa, *Puruṣottama.*
*Puruṣa* is the energy that pervades us. *Puruṣottama* is the energy that pervades the entire Universe. *Puruṣottama* in that sense is no different from *Parāśakti*, the cosmic energy. It is only a play of words to separate *Puruṣa* as male and *śakti* as female, while describing the ultimate Cosmic Consciousness.
### **All-pervading Energy Behind Life**
The Universe is imperishable. The energy behind the Universe is imperishable. Kṛṣṇa says that He is that energy, the *Puruṣottama,* that drives the Universe eternally—*prathitaḥ puruṣottamaḥ* (15.18).
Modern astrophysicists speak about many universes, not just one. They say there are millions of galaxies in each universe, millions of stars and planets in each galaxy. Even with the aid of advanced equipment, we cannot determine where the universe starts and where it ends. It will never be possible with material aids. The energy behind the Universe is spiritual. It is intangible, invisible and immeasurable.
Kṛṣṇa says, 'Beyond perishable and imperishable, I am *Puruṣottama*.' He is not talking about the Yādava king Kṛṣṇa, *Vāsudeva* Kṛṣṇa, son of Vāsudeva and Devaki. He is talking about *Parabrahma* Kṛṣṇa, the *Īśvara*. He is *saguṇa*, the universal form and *nirguṇa,* the formless energy. He is that Brahman into whom both the soul, the individual imperishable Self and the perishable body-mind, merge.
He is the Brahman into whom the six-billion humans and countless billion living beings on Earth as well as countless trillions od entities in all the Universes merge. He is *Puruṣa*, the energy, and *Prakṛti*, the matter. Without Him, nothing moves.
We see *Puruṣottama* in different ways, depending upon our upbringing and capabilities. We see Him as the six-headed, twelve-handed Kārtikeya or Murugā, or the two-handed Rāma or the two-handed, peacock-feather-adorned, flute-playing Kṛṣṇa. We see Him in a way that is comfortable for us to see Him, so that we can reach Him.
What difference does it make whether we call Kṛṣṇa '*Brahman, Puruṣottama, Parabrahma, Prakṛti*,' or any other name? By whatever name He is called, He is the supreme energy who causes us to move.
**It is the unbounded authority of Kṛṣṇa, with which He declares Himself as** *Puruṣottama***, that makes Gītā a scriptural authority.** It is not the wisdom nor the eternal truths in it, but the courage of that *one* person, who declared Himself to be the Transcendental Being, that defines this work as an eternal scriptural truth. May that *Puruṣottama*, that *Parabrahma* Kṛṣṇa, bless us all!
### **Know Me as the Supreme and Know Everything**
Now, Kṛṣṇa presents the great truths about His true representation as the collective consciousness, the Supreme Self.
This may surprise you or it may be something you already know. Irrespective of whether this concept is new or old, analyze this Truth for the sake of internalizing, until your logic fails.
#### *The first Truth:*
All our minds are not individually separated pieces of the Universe. They are all one and the same. All our minds are interlinked. Not only interlinked, they directly affect each other. This is what I call collective consciousness. Anything we think affects people around us. Not only are those near us touched by our thoughts, so is everyone living on planet Earth.
Listen. We are not individual islands, separated from each other and uninfluenced by each other. Only one truth called collective consciousness links all of us.
#### *The next Truth:*
Not only at the mental level, even at the deeper level of consciousness, the deeper we go, the deeper we are connected. In Existence, there is no such thing as a separate individual identity. Once we know this truth, we will go beyond pain, suffering, depression and disease.
Understand that as long as we hold onto the concept of individual consciousness, we will be continuously suffering, physically or mentally or on the being level. Why do we continuously resist Nature? Whatever Nature offers, we resist. When the weather is cold, we resist. We think we are different from Existence. I never thought that I was different from the atmosphere, never had the feeling of separation from Nature. It is only when we think that we are different from the atmosphere, from the air around us that we resist it.
**You see, we are a part of the Whole. If we fall in tune with the Whole, the Whole behaves as a friend.** The moment we think, discriminate or behave with the Whole in the opposite way, it acts like an enemy. Be very clear, the Whole is not here to kill or destroy us.
An example is what happens when a person dies of drowning. The dead body floats. The dead body is heavier than water. Yet, it floats. But, a living body that is lighter than water, does not float. It drowns. Why is this so? As long as we are living, we are unable to relate with water. Our ego prevents that. Our mind prevents that. In the dead body, there is no mind and no ego. It is the mind and ego that causes our heaviness.
When we are in completion with the collective consciousness, when we become a part of collective consciousness, Nature is our friend and Nature protects us. When we think that we are different from Nature, as long as we think that we are an individual consciousness, Nature protests against us.
If we disappear into the collective consciousness, we are protected and taken care of. We attain complete success, not only socially and economically, but we experience it as well. It will be a feeling of fulfillment, an experience of complete completion.
A small story:
Once there were two ants sitting on the rim of a cup that contained *amṛta*, the nectar of immortality. As they were talking, one of the ants lost his balance and was about to fall into the cup. He somehow managed to get back on the rim.
The other ant asked him, 'Why don't you want to fall into the cup? Even if you drown in this, you will become only immortal.'
The first ant replied, 'But I don't want to drown!' |
Kṛṣṇa says that when we are unable to recognize this energy, we are demonic. We do not believe everything operates out of this energy; instead we believe we make things happen with our greed, lust and desires. We believe we run this world with our puny intellect that we consider intelligence.
For years, many religious institutions believed planet Earth was the center of this Universe. They killed millions for believing otherwise. They assumed that they ruled earth, and that there was nothing beyond them. We need not even be irreligious to be demonic. We just need to be so self-centered that even our God is at our disposal. Then we are demonic.
Such a belief is different from the concept of believing that *you are God* and that God resides in you. This belief arises from deep awareness and completion instead of dark ignorance and is totally selfless. Once you become God, the rest of the world is part of you and you are part of that world. There is no longer the duality of 'I' and 'You'. Both merge into the non-duality of either 'I' or 'You'; it does not matter.
People who think the world is pure chemistry become demons. Naturally, if we think this whole world is just inert matter, we try to acquire more and more by killing everybody, by right or wrong means, and we do what we want to. Only when we understand that this Universe is intelligence, and that it responds to our thoughts and actions, will we live in the space of completion, and start really living.
A small story:
A group of scientists thought they could do anything and everything. They challenged God, 'Now you are unnecessary. Whatever you do, we can do. We can even clone human beings. What do you say? Now we can also develop whatever you have created on earth. Our department has developed everything.'
God was surprised to see all the scientists' creations—the sizes of the bananas, and other fruits they had created, and so forth! The scientists then challenged God to a competition. 'Come face us. We will do whatever you do. We are better than you; you can go and rest. We don't need you anymore.'
God agreed to face the scientists. God created a plant, and immediately the scientists created the same plant in a better way. One by one, they created the same thing God created. Suddenly, God took a little dust and created a man.
The scientists said, 'This is not a big deal, now that we have the ability to clone.' They took some dust and were about to create a man.
God said 'Stop. Bring your own dust and create. Don't use My dust!'
Whatever we may achieve, wherever science may go, the Divine is alive. God exists and the Cosmic intelligence runs this whole Universe. We cannot create dust! It has to be God's dust! Listen. There is a pure energy and intelligence that is the Source, the thread of the whole Universe.
When a person is living within the limits of the intellect and 'me', he cannot experience the Whole. He knows only logic and calculation and with that arrogance thinks he knows everything.
People with demonic qualities say the world is produced out of sexual desire and lust. Please be clear that lust cannot be the reason. Intelligence, the divine energy is the cause and effect of this whole Universe; the cause and effect is the Divine that is responsible for the Universe. However, when we think it is lust or that we are responsible, we live with the idea of 'me, me, me'.
Kṛṣṇa says firmly that when we believe that we are the cause of this Universe, this Existence, we are so deluded and locked in our own little identities, with small intelliegence, we destroy the world and ourselves as well.
Our ancient sages, the great *ṛṣis*, were not fools. They did not retire to forests because they had nowhere else to go. Many were great kings, rulers of this planet, and they voluntarily left behind all that they had, so that they could understand where they came from. It was not enough for them to read and listen to the experiences of others; they chose to experience the truth themselves.
In the process, they realized themselves and became liberated. As many others over thousands of years have discovered, they discovered that *they too were Gods.* They found that the same energy that operated in this Universe operated within them. They experienced that every living being on earth came from the same Source, and is the same Source.
Now, what do we do when we need water? We dig a well and, as if by magic, water appears. Now our neighbor wants water; he too digs a well and finds water. Yet are these waters different? The locations are at two ends, but the source is the same. Not merely the source, the water is also the same. Yet, we fight over common resources, thinking that we created them and therefore we own them.
This cognition of selfishness leads only to destruction of everything, *kṣayāya jagato 'hitaḥ* (16.9)—the environment, the world and all living beings. One part of this world, perhaps with less than one-sixth of the world's population, the so-called developed world, the so-called Western world, consumes more than half of the natural resources of this world. What right do they have to do this?
When we are not in the present, we are in a state of low intelligence, *alpabuddhi;* we become demons. Low intelligence leads to cruel deeds, *prabhavanty ugra karmāṇaḥ* (16.9). When we have no awareness of who we are, we do not care about anyone else.
All this can be changed. All that is needed is the cognitive shift from the demon to the Divine, from 'I' to 'You'. The environment we live in, the oxygen we breathe, the water we drink, the soil that gives the food we eat, all this is energy. This is what we call *pañca bhūta* in Saṁskṛit, the five elemental energies that sustain us. When these are destroyed by our low intelligence, out of our selfishness, the world around us collapses.
## How To Save Ourselves
*16.10 Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion, they act with impure motives and for impermanent objectives.*
*16.11,12 Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything; bound by hundreds of ties of desire and enslaved and filled with anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures.*
What Kṛṣṇa says here is applicable to a vast majority of people today.
Times have changed since the days of the Vedic educational system where, from childhood, one was guided toward self-completion. Modern day education is based upon logic, science and rules, and is short on self-completion and *dharma*, righteousness.
When we are caught in the material world, focused on 'I' and 'me', we are stuck in the *mūlādhāra* and *svādiṣṭhāna cakras*. Greed and fear rule us and we are forever in the bondage of attachment and aversion. Whatever we do is with selfish and impure motives, and results in consequences that are mostly illusionary.
In the earlier verse, Kṛṣṇa explained how a person with demonic nature could destroy this world. Here, He shows how such a person can destroy himself. Out of pride, arrogance and hypocrisy, such a person moves in a path directed by purely selfish and material objectives, and derives results that produce suffering.
When we focus on matter, we tend to lose sight of the energy inherent in matter. When we focus on the form, we cannot see the formless that enables the form. What is permanent in both cases is the formless energy that drives the form and matter.
Science has moved a long way from the Newtonian model based on matter and form. This model is no longer relevant. From the days of Einstein, when matter and energy were linked inextricably, the concept has changed. Today all sciences accept that matter and energy not only co-exist, but also that the same object or event can be perceived or experienced by the observer as matter or energy or both.
So, we are back to the Hindu master Ādī Śaṅkarācarya's theory that the observer determines what is being observed. We may think this is fanciful. However, this is an accepted theory in the most advanced form of Quantum Physics today. Elementary subatomic particles, when observed in identical conditions with identical tools, appear differently to different observers. As yet there is no explanation for this phenomenon.
Our ancient Sages, Ṛṣis explained that this happens based on our deep root cognitions, which colors our perceptions. When science is sufficiently advanced, it will accept this truth.
Listen! Just as the army tanker has teeth in its wheels, and leaves its footprint when it goes on the road, in the same way, you leave the imprint of the guilt from your past, when you plan your future with fantasy, without responsibility. When you take responsibility, it is no more a fantasy. But when you don't take responsibility, it is a fantasy. When you plan for your future without responsibility, you leave the imprint of the guilt from your past!
Once we know how to lead our life without fantasies with responsibility, the fear of death disappears. Then suffering and misery dissolve automatically. We move from the demonic into the divine realm.
Here Lord Kṛṣṇa explains the same concept in a deeper way, and gives a beautiful punchline.
Many take shelter in pleasures and pain that end only with their death. With some, even at that time, it doesn't end. They think of the money they paid for insurance, casket, marble gravestone, etc. They regard gratification of desires as the sole objective in life.
The nature of the unconscious mind is to react to the senses. We may think we respond consciously. But almost all the time our reactions are instinctive, decided by *vāsanās* and *saṁskāras*, conflicting patterns and root patterns, rather than by conscious application of our rational mind. This is what Kṛṣṇa refers to as the nature of a demonic person. Instinct is the nature of animals, and because it is their nature, it works well for them. They flow with nature.
Instinct is not the nature of humans. Human consciousness can rise to the intuitive level, in which awareness results in high action. This is the potential of the Divine inherent in all of us. Instead of rising to the intuitive level, the super conscious level, most people find it easier to descend into the instinctive or unconscious level.
The problem is that we do not know how to fulfill desires. We go through peaks of emotions goaded by our desires and then slip into valleys of depression and guilt. Our emotions are not authentic because they do not touch our inner core. If we intensely experience these events born out of desires and perceived by our senses, we find that neither the peaks thrill us nor the valleys sadden us. We don't need to suppress or ignore these emotions; we can experience them fully without differentiation and move on.
We rush towards pleasure and away from pain. We are so eager to fulfill our desires that we go to any length to amass wealth and do any deed, however questionable it may seem. As Kṛṣṇa says, this goes on until we die. If we expect that we will suddenly be filled with thoughts of the Divine at death, even though our whole life we chased only pleasures, this is another foolish fantasy.
If all our life we have been chasing money, at the point of death also, we will be obsessed with money, even if we realize that we can't take it with us. If all our life we have been obsessed with lust, we will die in lust. If we live as a demon, focused on 'me', we cannot suddenly take the leap to 'You' at the point of death. That does not happen.
Only if man blossoms in his consciousness, he is God; he is Bliss. He is in *Nityānanda.*
### Sensory Traps
*16.13 They think: This has been gained by me today; I shall fulfill this desire; I have this much wealth and will have more wealth in the future;*
*16.14 That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy.*
*16.15 I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance;*
*16.16 Thus confused by various anxieties and caught in a net of illusions, one becomes too deeply attached to sensory pleasures and falls into hell.*
Kṛṣṇa does not let go. He wants Arjuna and mankind to understand how deeply the human psyche is damaged by the ego. Śaṅkara defines *āhāra* or food, in one of his commentaries, to mean all sensory inputs, whereas traditionally *āhāra* is translated as food. Food, as we normally understand it, is what the mouth consumes. This is the sustenance upon which the physical body feeds and grows. Many live only to eat, but a few aware ones eat only enough to sustain them, so that they can live.
Every sensory organ has its own *āhāra*, inputs, upon which it feeds. Based on these inputs, the eye, ear, tongue, nose and skin develop their desires and convey these desires to the body-mind system. Control of these senses and the desires that they weave is what Sage Patañjali prescribed as *pratyāhāra*, one of the eight methods of his *Aṣṭāṇga Yoga.*
*Pratyāhāra* is not suppression or starving the senses. Just as we need to eat in order to live, the senses need inputs to function. However, these inputs can be regulated so that the fantasies they weave are kept in control.
The average human is led by his senses; he does not lead his senses. His *karmendriya*, the organs of action that are responsible for movements are driven by these senses without the need for input from the conscious mind. Instinctively, they avoid pain and welcome pleasure.
A small story:
Two friends met in the street. One of them looked sad and almost on the verge of tears. The other one asked, 'What happened? Why do you look so sad?'
He replied, 'My uncle passed away three weeks ago. He left me fifty thousand dollars.' His friend said, 'That's not bad.'
He continued, 'Two weeks ago my cousin died and he left me ninety thousand dollars.'
His friend cried, 'This is great!' He went on, 'Last week my grandfather died. He left me a million.'
His friend asked, 'Then why are you so sad? He replied, 'Because this week, nobody died.' |
*17.24 Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering 'Oṁ' by the knowers of the supreme being.*
*17.25 Various types of sacrifice, charity, and austerity are performed by the seekers of liberation by uttering 'Tat' (or He is all) without seeking a reward.*
*17.26 The word 'Sat' is used in the sense of Reality and goodness. The word 'Sat' is also used for an auspicious act, O Pārtha (Arjuna).*
*17.27 Authenticity in sacrifice, charity, and austerity is also called 'Sat'. Selfless enriching for the sake of the Supreme is, in truth, termed as 'Sat'.*
*17.28 Whatever is done without authenticity, whether it is sacrifice, charity, austerity, or any other act is called 'Asat'. It has no value here or hereafter, O Pārtha (Arjuna).*
In conclusion, Kṛṣṇa moves on to a different plane altogether. So far He explained the distinctions between sacrifice, austerity and charity—*yajñas tapas tathā dānaṁ tesāṁ bhedam imaṁ śṛṇu* (17.7). He clarified what needs to be done and how. He spelled out the different modes based on the nature of people in relation to performing sacrifice, austerity and charity.
Please understand that all kinds of food, penance, sacrifice or charity fall into the basic three categories explained by Kṛṣṇa—*sātvic, rājasic* and *tāmasic.* These translate as the modes of goodness, passion and ignorance. But the important thing is that as long as they are done in the materialistic world, they are conditioned. When they are done from the space of completion with the attitude of gratitude to the Divine and Existence, only then you encounter spiritual progress or spiritual elevation. Our scriptures explain that anything done in the nature of *rajas* or *tamas* cannot give the ultimate result. Only the act done from the space of *satva* or goodness gives the final result. One who does such acts without this awareness has temporary results but not the final result.
In the days of Mahābhārat, sacrificial rituals were a part and parcel of daily life. This is not the case today. The *brāhmaṇas* (highly learned sect of people) were the keepers of the sacred knowledge that connected the physical ritual with the metaphysical truth expressed by the great sages in the *Vedas*. They were the keepers of the flame, in a real sense, since most *vedic* rituals invoked and addressed the fire energy.
Sacrifices or *yajña* were directed towards enriching the elemental energies and celestial beings. Austerity or *tapas* was directed towards enriching your own self. Charity or *dāna* was directed towards enriching those around you.
The brāhmaṇas were expected to lead an austere and charitable life in keeping with the spirit of their profession. In this chapter Kṛṣṇa elaborates on these concepts so that everyone can move forward on the path to completion or liberation. It is not only for the *brāhmaṇas,* it is also for *kṣatriyas, vaiśyas* and *śūdras*—the other castes. Any member of any caste is qualified for completion if he follows these principles. Completion has nothing to do with birth.
The prime requirement is authenticity, *śraddha*. Śraddha refers as well to the understanding that the enriching act of sacrifice, austerity or charity, *yajña, tapas or dāna* is not directed towards oneself or a material goal. They are directed to the enrichment of Supreme consciousness.
Commit to complete with yourself and others. When I say 'others', I don't mean only the friends and family and relatives who are present in your life. Complete with your *kula devatā (*family deity), complete with your *kula guru* (family guru), complete with your house, complete with the plants with which you are living, complete with your pet, complete with the different energies of the Cosmos, complete with everything! Continuously complete and continuously enrich others!
The real scale and measure of your completion is whether you are able to move the others' space and enrich others and life continuously. If you are not enriching constantly, be very clear, the completion has not yet happened in you.
I tell you, when completion happened in me, I just realized the authentic selflessness, *śraddha.* All our selflessness is also packed in our selfishness. All our selflessness is packed in our selfishness. When I completed, I discovered the authentic selflessness and enriching which never tires me. If you are getting tired, please be very clear, still you have incompletions in you. You have to complete! You have to complete!
Listen! This is the scale—having a tireless mind. The being happened in me is just because my enriching is out of pure selflessness. I tell you, once you complete, you will suddenly realize, 'Why should I live now?'— 'For enriching! Nothing else...Nothing else!' Complete! Complete! Complete!
In the last three verses Kṛṣṇa provides the technique to achieve this space of completion that expresses as the space of enriching, the shift of space from self to *Self*. He provides the method by which anyone can surrender the results of his activities, the fruits of his action called *karma phala* to the Divine. He provides the tool in the form of the invocation, *Oṁ Tat Sat.*
*oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ I brāhmaṇās tena vedās ca yajñāś ca vihitāḥ purā II 17.23*
### *The three words 'Oṁ Tat Sat 'are the words of the Divine.*
- '*Oṁ iti etat brahmano nedisthaṁ namaḥ*', shows the first goal, the beginning.
- '*Tat tvam asi'* indicates the second goal, the continuation.
- '*Sat eva saumya*' is the third goal or final result.
All three combined give the words: *Oṁ Tat Sat.*
This is why these words have such great importance or significance. Any person doing enriching or working with the space of addressing *Oṁ Tat Sat* will be with Existence, the Divine consciousness.
These three words simply imply: 'I offer all to that Truth. I surrender everything to that Divine. Let that be the Truth.' This is the *Mahā-vākya*, the great truth, handed down by the Master to Arjuna as the technique to ensure *śraddha*, authenticity in all activities of sacrifice, austerity and charity.
Please understand that any action, whether penance, charity or sacrifice, has no meaning when the purpose is not to achieve the Ultimate, the Divine.
The final aim in all the *Vedas* is to gain the experience of Kṛṣṇa or the supreme consciousness. No success, completion, fulfillment or happiness is possible without following this principle.
The Guru or spiritual Master is the only being who can enrich you and guide you into the space of completion to make your life successful and fulfilled.
Understand, people are conditioned to worship all kinds of deities or demi-gods or spirits right from birth. This is simply because their nature is from one of the three *guṇas*. Among the three *guṇas*, *satva guṇa* is considered the best and higher than the other *guṇas*, namely *rajas* and *tamas*. But the path of achieving the ultimate consciousness, the understanding of Kṛṣṇa, goes beyond and transcends all three *guṇas.*
This is where the role of a Guru or a spiritual Master is important. He directs and leads you on the path of complete cognition for an experience of the ultimate consciousness. Such an understanding, such a perception, leads to faith and ultimately to love for the Divine. This is the purpose and final goal of life.
Let us all pray to *Parabrahma* Kṛṣṇa with all authenticity to give us the experience of this chapter of the *Gītā* that leads to attainment of the ultimate consciousness, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM!
Let us all experience *Śraddha*, the authenticity and imbibe and experience the truths of *Parabrahma* Kṛṣṇa.
Let us pray to Him to give us all the authenticity and experience of the truth that He is teaching through the *Gītā,* to all of us, and let Him make us experience and establish ourselves in Eternal Bliss, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM!
> *Thus ends the seventeenth chapter named Śraddhatraya Vibhāga Yogaḥ, 'The Yoga of Discerning the Three-Fold Faith,' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra, the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād, dialogue between Śrī Kṛṣṇa and Arjuna.*
## Drop Everything And Surrender
Do not worry. There is nothing to surrender except the 'I' and 'mine.' Krsna reveals the final secret to experience and become Him—'Drop everything you know as dharma and surrender onto Me. I promise you liberation, moksa.' ... .
# Drop everything And Surrender
Drop everything and surrender. This is the gist not only of this final chapter of *Bhagavad Gītā*, but it is also the essence of the entire *Bhagavad Gītā.* In addition, throughout the ages it has been the basis of the teachings of all the spiritual Masters.
Kṛṣṇa concludes the *Bhagavad Gītā* with one subject: drop everything and surrender. Beautifully He says:
> *sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja I ahaṁ tvām sarvapāpebhyo mokṣayiṣyāmi mā sucaḥ II 18.65*
Drop everything, whatever you know as *dharma*, whatever you know as life, whatever you think you know, just drop it. Drop everything and surrender. Whatever you know is only your knowledge, it is just what *you* know. It is not what *is.*
### **Knowledge does not prove Existence**
In fact, wisdom and truth are about what we do not know. That is all! What we know cannot lead us to the ultimate Truth. Knowledge of the mind, that we take so much pride in, functions like blinkers that we wear to shut out the truth of Existence. The mind is not the scale of measure of Existence. What we are has nothing to do with our thoughts. What we are is beyond our thoughts. If our thoughts alone could define what we are, we would be nothing more than a biomechanical machine.
Humans think. That is the problem. Our great Sages, the ancient *Ṛṣis* declare, 'Drop your mind and you will be complete. You will realize your true potential as a human.'
Ādī Śaṅkarācārya, one of the greatest Masters and Hindu philosophers, proclaims this so beautifully in the verses of his *Ātma* *Ṣaṭakam*. To define what He truly is, Śaṅkara negates his body, mind, senses, emotions and all his relationships. By negating all this, he declares his inner divinity boldly and beautifully.
Understand, we are spiritual beings in human form, and not human beings striving to be spiritual. Our potential is infinite. Our intelligence is unlimited. But our intellect is limited.
When we started the *Bhagavad Gītā* series, we learned what *śāstras, stotras* and *sūtras* are. *Śāstra* is knowledge of the intellect. It is acquired by reading and understanding. *Stotra* is knowledge acquired through learning, through the heart, that is through devotion. *Sūtra* is learning through the being, that is through meditative techniques that cut to the core of what is essential.
Even knowledge about God creates bondage when it is merely intellectual because we will only know about God. That is all! We will not know God. Please understand this. Knowing *about* God is not the same as *knowing* God. When we completely surrender everything, we will not even have the idea that we know God. When that idea does not exist in us, we know God. Otherwise we may know about God but we do not know exactly what the Divine is.
Words do not express God. No expressions can lead to the experience of God. God is when expressions cease. Masters say that the finger pointing to the moon is not the moon. It is only a pointer, a reminder. Words about God in any form, however sincere they may be, are mere pointers and reminders. The problem with religions is that they teach us *about* God. They do not teach us how to know God. Religions tell us a few things about God and instill fear and greed in us.
No spiritual Master preached violence. If he did, he would be no master! Great spiritual Masters and Incarnations happen with the mission to raise us to a super conscious state. They aim to cause our Inner Awakening, awakening the individual consciousness, so that we realize that we are one with the collective consciousness of this Universe. They come with a mission to make us understand that we must move from the
## Bhagavad Gita Decoded_English_part_27.md
space of 'I' to 'you' and 'us.' Unlike spirituality that spreads love among people, religion fosters violence.
**Understand: Enlightenment is a gift. It makes no difference what effort we put in.** We may have stood on one leg for hundreds of years. We may have fasted for thousands of years. We may have practiced meditation or yoga or some other technique. These are equivalent to buying the one-dollar lottery ticket. Anything we put in is comparable to that one-dollar lottery ticket. What we receive in return is a pure gift. Whatever we do is within the dream. How can that get us something beyond the dream?
Śrī Kṛṣṇa says, 'Drop everything and surrender—*sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja*.' First let us understand the word 'surrender'. The word itself frightens people. We must understand that we are not going to lose anything when we surrender. We are only going to gain everything. However, for lack of a better word, we must use this word.
### **Surrender and Understand**
Realize first of all that we have nothing of any value to surrender! We only think we have something to surrender. The truth is that we have nothing to surrender. We simply need to open our eyes and see that everything that *is,* is divine. It is Existence. Whatever we think is ours does not exist! The 'I' and 'mine' that we hold onto are mere lies. The moment we understand this, we surrender. The moment we surrender, we understand.
When we call something 'mine', legally it may belong to us, but existentially, it does not. Legally we can fence off a piece of land and call it ours. Legally we can own things. But Nature or Existence does not know that it is ours. When a cyclone hits, it does not care whose property it is. It does not know the law! It does not know that legally a cyclone is not allowed on someone's property! For Existence there is no law.
Your idea of 'mine' is protected by the laws of society. You cannot
truly use the term 'law of the land.' The land has no laws. Only society has laws. The land can have an earthquake at any time. We cannot have laws to govern Nature. The law of the land is beyond your comprehension. As long as you are caught with the concept of 'I' and 'mine', you will not understand the truth about Existence. You are caught in thinking that something is 'you' and something is 'yours'.
When Kṛṣṇa tells us to drop everything and surrender, He asks us to open our eyes and see the foolishness of the drama we play with our possessions and expectations. Listen! It is one thing if you play the game to cheat others; but, do not cheat yourself. |
As I told you, it is not that Arjuna does not know. He has just heard the whole thing. Still, he wants to listen to it once more. Sometimes we enjoy listening to the same thing over and over. It is not that we do not understand, but it gives us great joy to listen to the same thing again and again! Like that, Arjuna wants to listen to the same truth again and again.
Arjuna wants to know why a person would want to sacrifice everything and what is the process of renunciation.
In Bharat it is often difficult to distinguish a renunciate, a Sannyāsi, from a common beggar. Both seek alms. Both possess very little. And both are homeless. Many people take the easy path and treat the Sannyāsi like a beggar and shoo him off.
I tell my disciples, 'When in doubt treat the beggar as if he were a monk. If you have money to give, what harm is there if you give it to enrich another person?' Some people tell me, 'But *Swamiji*, they are cheating us!' So what? Get cheated, that's all. When you give, give out of completion, give unconditionally or don't give at all. When you give out of completion, not expecting anything in return, what difference does it make whether you give to a monk or a beggar. If you expect that a monk will bless you if you give and that the blessing will have effect, why can't the blessing of a beggar have the same effect? And how do you know that a person wearing a monk's garb is truly leading a monk's life?
So, giving alms to a Sannyāsi is like taking out insurance. You expect that your merits are getting noted down in a Cosmic record to decide whether you go to hell or heaven.
Make it simple. Give out of your completion. Give unconditionally if you can afford it. Give even if you cannot afford it. That is when giving becomes truly enriching. When you sacrifice what you cannot afford to sacrifice, by the mere act of giving, you become a renunciate, a Sannyāsi. How noble it is!
Arjuna is confused about the act and the actor. What is important is the act. Anyone can be the actor.
# Never Give Up Selfless Enriching
*18.2 Bhagavān Kṛṣṇa says,*
* the renouncing of all selfish work based on desire, is what the learned ones call as sannyāsa, the renounced order of life. And renunciatig the attachment to fruit or result of one's actions is what the wise ones call as tyāga, renunciation.
* 18.3 Some learned men say that all kinds of result-based activities are faulty and should be given up, but there are yet other sages who maintain that acts of enriching sacrifice \[yajña], charity \[dāna] and austerity \[tapaḥ] should never be given up.
* 18.4 Arjuna, best of Bhāratas, now listen from Me certainly about renunciation or tyāga; O tiger among men, renunciation or tyāga is declared to be of three kinds.
* 18.5 Acts of enriching sacrifice \[tyāga], charity \[dāna] and austerity \[tapaḥ] are not to be given up; they should be performed. Indeed, even the Sages are purified by enriching sacrifice, charity and penance.
* 18.6 O Pārtha (Arjuna), all these activities must also be performed without any attachment or any expectation of fruit or result. They should be done as an act of responsibility. That is My final and ultimate opinion.
Kṛṣṇa replies: 'Bhārata, now hear my judgment about renunciation. Renunciation is of many types. Let me explain the truth.' And then Bhagavān starts.
Bhagavān says that some learned masters say that giving up activities
based on material desires is renunciation, *tyāga.* Others say that giving up the results is renunciation. Hence some say that giving up activity is renunciation whereas others say that it is giving up the results.
No other master is as compassionate as Kṛṣṇa. He is the ultimate Master. He does not merely teach. He knows it is difficult for people to believe. It takes time to believe. So He gives logic to support His teachings. Again and again, He tries His best to convince Arjuna. Considering the level that He is at, there is no need for Him to come down to the level of Arjuna. He can say, 'This is the truth. If you want you can follow it, otherwise get out!' But He does not do that. He is compassionate. Again and again, He comes down and explains the truths step-by-step.
Some learned people recommend ritualistic actions, such as killing an animal for a sacrifice. Other learned people denounce that act. Thus there are different opinions regarding the same action by different Sages. Kṛṣṇa clarifies these opinions now.
### **Enriching Sacrifice is the Path of Completion**
After all, it is Śrī Kṛṣṇa in the form of the Ultimate who originally created the scriptures and laws. Therefore any explanation from Him should be considered the last word. He says that any process of renunciation should be considered within the context in which it is performed. Renunciation can be of three types: enriching sacrifice, charity and penance; *yajña, dāna, tapaḥ.* These purify even those who are already evolved and pure.
It must be understood that the purpose of performing *yajña,* enriching sacrifices is the purification or upliftment or completion of the human being on the spiritual path. They link cosmic energy with individual energy.
Kṛṣṇa says that any sacrifice done for the welfare or enrichment of humanity is not to be given up. As enriching sacrifices, *yajñas* are meant to achieve the supreme, performing charity, *dāna* is recommended to purify one's heart and put one on the path of spiritual progress. Sacrifice is normally understood to be rituals such as *yajña* and *homa*, etc. These are the fire rituals prescribed in *Vedic* literatures to propitiate the deities. When carried out with integrity and authenticity, these powerful techniques link us to the Cosmic energy.
Here you must understand that Kṛṣṇa talks about the reality of what existed more than five thousand years ago when these rituals were performed with awareness, integrity and authenticity. In performing an *aśwamedha yajña*, a powerful king let loose his prize horse to roam as it pleased in enemy territory and waged war with anyone who dared stop the horse. All the land that the horse covered became his vassal territory and those kings accepted the sovereignty of the owner of the horse.
This is what we know from the epics Mahābhārat and Rāmāyaṇa that detail these sacrifices. The *Upaniṣads* talk about the metaphorical significance of these rituals. In the scriptures, reference is made to the inner *aśwamedha yajña*, meditating upon the sun that is identified with *aśwamedha.*
In our times, sacrifice refers to any selfless enriching service that enriches others and enriches you. Whatever enriching we do for others out of completion, without expecting anything in return is a sacrifice, an enriching sacrifice or *yajña*. Unfortunately, many people engaged in sacrifice are more interested in seeing their pictures on the television or in newspapers than in the service.
Charitable enriching, *dāna* is giving out of overflowing completion with no expectation in return. Charity is not giving while posing for a picture that will be published in tomorrow's newspaper. That is business. Those who are truly charitable never allow others to know what they are doing. That is why it is said that your left hand should not know what your right hand is giving. Only then charity achieves its authentic purpose of enriching others.
Charity should also involve pain. You can call it charity when you cannot afford to give something away and yet you give it away. Charity must become a penance, *tapaḥ* and lead to austerity if it is to be real.
Penance, *tapaḥ* is denying oneself sense pleasures and being complete with the senses. Ultimately, the purpose of all spiritual exercise is to be complete with the mind, body and senses and thereby controlling the mind and senses. Penance, *tapaḥ* is turning inwards whereas sacrifice, *yajña* and charity, *dāna* are focused outwards.
'All these enriching activities should be performed without attachment or expectation of results. They should be performed as a matter of responsibility, and this is My final opinion,' says the Master.
Only by enriching others does your life get enriched. Don't be selfish. Understand, responsibility is the fruit. Enriching is sowing the seed for the fruit to happen. Enriching is sharing the fruit to create more fruits. Every person who eats the fruit is responsible for sowing the seed for more fruits to happen.
Kṛṣṇa gives His ultimate opinion. Earlier He explained what others said about renunciation, as either giving up the activity itself or the results of the activity. Now He says that His opinion on renunciation is living without attachment, *etāny api tu karmāṇi saṅgaṁ tyaktvā phalāni ca* (18.6).
This must be understood in depth. Listen! Whether it is spiritual or worldly activity, as long as you struggle with a purpose and a goal, you can never relax. Whether it is the act of purifying your inner space by doing self-completion or purifying your outer space by enriching others, as long as you struggle, you will be in incompletion. Please be very clear about this. The person who surrenders to the flow of life, experiences the inner space and outer space at the same time. He enjoys the inner and the outer space at the same time. Whatever Kṛṣṇa has spoken in these seventeen chapters, He is now giving its gist.
### **Surrender Both Inner and Outer Space**
Let me explain what I mean by the word surrender. Then you can understand better. Think of two intersecting lines, axes.
The vertical axis is spiritual life. The horizontal axis is
material life. The point of intersection is your being. This is the goal you have. You have some goal in your material life and also in your spiritual life. To achieve your goal in your material life, you are continuously struggling and working. You are somewhere on the horizontal axis. To achieve your spiritual goal, you are again working intensely doing *yoga, prāṇāyāma, pratyāhāra*, etc. You practice spiritual techniques. You are somewhere on the vertical axis. So when you struggle with material goals, you are on the horizontal line whereas when you struggle with spiritual goals, you are on the vertical line.
As long as you are struggling, you can struggle either in this direction or that direction. As long as you struggle in material life, you avoid spiritual life. As long as you struggle in spiritual life, you avoid material life. Listen! As long as you struggle with completion, you don't enrich. As long as you struggle with enriching, you are not complete! Both are a struggle.
**Kṛṣṇa says, 'Relax from both.'** You may think, 'What is this funny instruction He is giving!' You think that if you relax in both you will lose both. However, the truth is that when you relax in both, you fall into your inner consciousness, your being or your inner space. When you experience this inner space, this inner consciousness, you will suddenly realize that you can explode in all directions. You do not need to choose between horizontal and vertical lines. You can travel on both lines at the same time!
Not only that, you can explode in all directions. The only difficulty is that you must surrender at least to your own being. You do not need to surrender to somebody else. To whom you surrender is unimportant. Just relax into your own being. Just relax into your inner space, into your inner consciousness. Just surrender to your own inner space. Stop your struggle in the material world and the spiritual world.
In the material world or my world, the world of 'mine', your properties are your goal. You struggle to achieve these goals, such as enriching with wealth, career, success, etc. In the spiritual world also you have certain goals, such as Enlightenment, living in the space of completion, being integrated and authentic, etc. And you constantly run to attain that goal. Actually, spiritual goals create more ego than material goals. At least with material goals, at some point, you realize that you cannot achieve real happiness by running behind them. It can be tiring. But with spiritual goals you do not even understand what you are doing. Both goals take your being away from your being. When you surrender and relax into your being, you suddenly realize you are neither the body nor the mind, to choose between the horizontal and the vertical lines.
As long as you believe you are the mind, you will be forced to choose between the vertical and horizontal lines. You will be in a dilemma because the mind wants to choose. The mind and dilemma are the same thing. The mind ceases to exist once dilemmas vanish. The mind exists as long as you have dilemma. Has your mind existed without dilemmas? No, never! You may be in a dilemma even to answer this question; that is all! The mind continues to exist only in dilemma. You continuously worry about whether to choose this or that.
Whenever you choose something, someday you will definitely wonder and your mind will create self-doubt about the choice you made. The mind only exists because of dilemma. As long as you are based in your mind, you will be choosing between material and spiritual goals. The people who choose material goals will feel that they are missing spiritual life. And those who pick spiritual goals will feel they are missing material life. This is because you choose between the two.
For the first time, Kṛṣṇa gives the ultimate technique for Quantum Spirituality. He is the first quantum scientist of the inner world. He says relax and surrender and you will experience the completion of your inner consciousness. You will understand that you do not need to choose between the horizontal and vertical lines. You can explode in all 360 degrees. You need not make a choice. You experience choicelessness. Choicelessness does not mean that you do not choose anything. When you stop choosing, you will choose everything.
Listen! I am asked by my disciples, 'Should we not become completely complete from our root patterns and only then enrich others? Should we choose to do one?'
**Please listen! Enriching and completion, both should be practiced simultaneously.** Listen! With more and more completion, more and more enriching will happen. With more and more enriching, completion will happen. Actually, when you complete with somebody, you already started enriching that person. You can explode in all 360 degrees with completion and enriching, both! |
Please understand that no one is 'up there' keeping an account of our deeds and misdeeds. Our own spirit does that job. So we can never escape! No amount of propitiation or contribution to 'noble' causes will erase the knowledge from our inner Self of what we have done. When we die, the body perishes but the spirit moves on to another body. That spirit carries its earlier mental patterns, its *vāsanā.* There is no exception to this rule. Saṁskāras or root patterns are the carried-over incomplete desires and they cause the cycle of saṁsāra, birth, death and rebirth.
However, we have no unfulfilled desires, *karma*, *saṁskāra* or *vāsanā* left when we renounce attachment to 'doership' and become a mere witness to both the action and the result. This means we act without expectation and attachment to the result of our action. Such a person breaks out of this cycle of *saṁsāra*.
# Technology Of Surrender
*18.13,14 Learn from Me Arjuna, there are five causes that bring about the accomplishment of all action, as described in Sāṅkhya philosophy. These are: physical body that is the seat of action, the attributes of nature or guṇa that are the Doer, the eleven organs of perceptions and action by the life forces and finally the Divine.*
*18.15 These five factors are responsible for whatever right or wrong actions a man performs by deed, word and thought.*
*18.16 Therefore, one who thinks himself, his body and spirit, as the only doer [kartā], is certainly ignorant and foolishly does not see things as they are.*
In these verses, Kṛṣṇa gives the exact technology of surrender. These two verses can be called techniques.
Kṛṣṇa lists five factors from *Sāṅkhya* philosophy responsible for our activities. These are the body-mind system, the operator of the bodymind system (that is the individual), the senses, different efforts causing the activities and finally the ultimate power of God. All activities, right or wrong, good or bad, are caused by these five factors. If however, the individual considers himself to be the doer, his body and mind, he is not aware.
Kṛṣṇa uses the word *ātman* while saying that one who perceives one's spirit or Self as the agent, the doer, or the performer, does not see and is not aware. Kṛṣṇa draws a distinction between the individual Self and the cosmic energy. He differentiates between ātman and Brahman, mānava and Deva, nara and Nārāyaṇa, self and Parāśakti.
Kṛṣṇa concludes that while philosophical discussion mentions five players in all activities, the ultimate controller is the Divine. We are immersed in our body-mind-spirit system and caught in our sensory perceptions and believe that we are the power behind all that we do. So long as we have this deluded belief, we are rooted in ignorance.
Whatever you may understand as yourself, your body-mind-spirit system is the totality of many things. And individually each is responsible for something. In spite of this, you think that 'you' are responsible for the whole thing. That is where the trouble starts. Kṛṣṇa gives the technology for the deeper levels of surrender.
As we saw earlier, there are three levels of surrender. The first is intellectual surrender. This means you accept that the Master's intellect is sharper than your intellect; His intellect is of a higher order than yours. This is intellectual surrender. Next is emotional surrender. This is trusting that the Master's guidance on the emotional plane is more intelligent than your emotions. The third is surrendering the senses, your cognition or the root of cognition itself.
Surrendering the intellect is easy because it continuously tortures you. You have suffered with the intellect for many years. You want to get rid of it. So you surrender it. When you see somebody more intelligent and with clearer thinking, you just surrender. For example, when you hire a consultant, you surrender to his ideas. When you take on a lawyer, you surrender to his ideas because you know his intellect is sharper than yours in that field. In the spiritual field also, when you see a person who knows more, you surrender your intellect to that person. That is not a big thing. Surrendering intellectually happens easily. Most of the time you want to get rid of your intellect. Finding somebody to dump your intellect on allows you to relax from it.
Next comes emotional surrender. This happens when you feel deeply connected to the Master after experiencing some meditation or understanding. You respect his emotions more than your own. The Master's emotions mean the things he guides you in, the way he wants you to live. You give more importance to these things than what you think of as life. Slowly he becomes the center of your life. You respect him more than other emotional attachments. Priorities shift. The Master becomes the number one priority at the emotional level. Emotional surrender is when you feel totally connected at the emotional level.
### **Deeper Level of Surrender—Mind or Master?**
Next is a deeper level of surrender.
After listening to these seventeen days of discourses, you can understand this deeper level of surrender. This is the level of the senses. The surrender of the senses means that your senses listen to what he says. Normally, when you listen to me, a filter in your mind discounts what you do not agree with. You hear what you want to hear. However, when intellectual and emotional surrender happen, you are ready to surrender this disbelief and unblock your senses.
> Once a disciple asked his Master, 'Why should I surrender?'
> The Master asked, 'How do you know whatever you think you know about yourself?'
The disciple replied, 'I know myself through my senses.'
The Master asked, 'Who do you think you are according to your senses?'
The disciple said, 'As far as I know, I am the body and mind.'
His Master responded, 'You are God, not just body and mind.'
The Master said, 'Only when you surrender your senses, will you realize the truth of what I am saying. The moment you trust me more than your senses, you experience that you are God. You then understand the meaning of *Tat Tvam Asi* (literally 'You Are That', meaning 'you are divine').'
The Master again and again tries to show that you are God. I keep saying, 'I am not here to prove that I am God. I am here to prove that you are God.'
**The Master stands for the idea that you are the infinite.** He shows you various dimensions of your inner self that you have not explored or experienced. He shows you so many dimensions of your being. The Master stands for your multi-dimensional being. He tries to show you that it is possible. He shows that if it is possible for him, it is possible for you also. But as long as you believe your senses, you think that you are the body and mind.
When you trust the Master more than your senses, you understand that the Master's words are the truth and not your senses. Then you experience the truth of the Master's words. When the Master says you are God, you suddenly realize the truth for yourself. You understand that you are God. You realize that you are not the body or mind as your senses have led you to believe. When you believe the Master's words more than your senses, you experience this truth.
Two voices are speaking from two different levels. On the one hand, your senses tell you that you are the body and mind. On the other hand, the Master tells you that you are God; you are divine and have many dimensions to your being. He tells you to enjoy and experience everything. As long as you listen to your senses, you will not even listen to what the Master says. When you move away from your senses and come to the Master, you listen to Him and experience the truth that you are Divine.
### **Final Surrender Itself is Enlightenment**
In the inner world, the first and last tool you need is complete surrender. Only then can you wake up to the Truth. If Arjuna had trusted only his senses, he would have been at best a good warrior and king. Instead he trusted Kṛṣṇa more than his senses and became enlightened. He experienced the truth of Kṛṣṇa. When Kṛṣṇa said that the crow was green, he saw a green crow. Such was his faith.
You can experience Kṛṣṇa consciousness not just by surrendering the intellect and emotions but also by surrendering the root of the intellect and emotions, that is the senses. The senses supply the data. When you surrender them, the source of the data is surrendered.
When you surrender your senses, the root cognition of yourself, you lose your identification with the body and mind. As long as you believe your senses, you think that you are the body and mind. Only when you believe the Master's words more than your senses, do you realize the truth that you are divine. On one hand, your senses say you are the body and mind. On the other hand, the Master tells you that you are divine and in eternal bliss. He tells you that you are the consciousness beyond body and mind.
It is up to you to choose. If you believe the senses, you cannot believe the Master. And if you believe the Master, you cannot believe your senses. Your way of life decides whether you surrender to your senses or your Master. It is for you to decide.
Kṛṣṇa says that only when you surrender at all three levels do you have the ultimate experience. Let me tell you this, surrender itself is Enlightenment. Please do not think Enlightenment will be issued to you after surrendering. No! It is not a paycheck you receive by courier. Surrender itself is Enlightenment. At that moment, you experience the Truth.
Usually we play with words. At least be aware of the moments when you play with words. People tell me that they have surrendered their life to Kṛṣṇa, Venkateśvara or Śiva. Then they say that their only wish is to be happy. If they have truly surrendered, surrender is enough. They will not need to ask for anything else. Sometimes people ask if they need to meditate since they have surrendered to God. If they have surrendered, they will have no doubts, nor will they need meditation! If they have doubts, they need meditation. As long as doubts remain, surrender has not happened, because the moment you surrender, *you* disappear.
A beautiful verse in Tamil says, 'When you give your 'I' and 'mine'
to Existence, Parāśakti or Existence gives Her 'I' and 'Mine' to you.' Both bank accounts merge and become one. It becomes a joint account! You have nothing to lose.
When you think of yourself as body and mind, you have *śariram rogamayam* and *manam sohamayam*. *Śariram rogamayam* means that the body is filled with diseases. *Manam sohamayam* means that the mind is filled with sorrows or depression. Since that is the case, what can we surrender? Absolutely nothing, except a body full of diseases and a mind full of sorrows. When you drop these two at the feet of the Divine, He gives you His body and mind! And it becomes, *śariram devamayam, manam sukhamayam, atma anandamayam*—meaning, you get in exchange a Divine body, a mind in happiness as well as a third thing: a Soul in bliss! A 'give one, get three free' offer!
> Manickavasagar, the great Enlightened Master, sings a beautiful Tamil song to Śaṅkara (Lord Śiva): *tandadu entanai, kondadu untanai, sankara yaarkolo saturar*? He says, 'I gave myself to You and received You in return. Who benefited most from this bargain? Who is more intelligent, O Śaṅkara?'
**In surrender, you have nothing to lose and everything to gain. Surrendering does not mean giving up everything.** It does not mean giving up your property. Keep everything; however, take care that you do not internalize them. Do not judge yourself based on your properties. You are far greater than you think. Do not judge yourself based on your bank balance. Do not judge yourself based on your relationships. Do not judge yourself based on name and fame. Do not judge yourself based on your friends. You are greater than all these things put together.
As long as you judge yourself based on these things, you internalize these into your being. These become the central points in your life. They push and pull you in all directions. You will not have yourself for your being. As long as these are the major factors in your life, these things will rule you. Even so, you are greater than all these things put together.
Understand that you are something beyond these things. The moment you wake up to this truth, you will not allow yourself to be put into any frame based upon bank balance, relationships, attitudes or name and fame. These things cannot be used to judge you. The moment you wake up to this truth, you have surrendered. I simply ask you to surrender these small ideas you have about yourself.
On the surface of the vast ocean, small bubbles are formed. One bubble starts thinking that it is an individual long lasting entity. It thinks that it must become strong. It lasts only for a few moments. Yet within those few moments, it collects other bubbles around it. One bubble is its wife, another bubble is its son and so on. Some are called parents or relatives, still others are friends, and so on. It collects bubbles on all sides to protect itself.
It collects a few grains of sand from the beach and thinks it is its property. It thinks one grain of sand is its bank balance, another is its jewelry and treasures and so on. Then it builds a fence to protect its property. How long can the bubble play this game? Only for a few seconds! Before it can complete its game, it disappears back into the ocean.
The bubble was part of the ocean in all three instances: when it was created, when it existed and when it disappeared. Even though it claimed to be different from the ocean, even though it thought it was an individual, and even though it thought many people and things belonged to it, it was always part of the ocean and very soon disappeared into it also!
In the same way, for a few moments you think you exist as an individual being in this universal consciousness. Within those few moments you catch hold of a few people as your relatives and friends. This makes you feel safe. You collect a few things as possessions. You feel secure with these things around you. With these things you form an opinion about yourself. You play the same game as the bubble.
### **Waking up to the Truth is Surrender**
Suddenly the whole thing disappears. Before the game started, while the game is going on and when the game ends, whether you understand it or not, realize it or not, experience it or not, you belong to the ocean. You are God. You are one with Existence. |
Kṛṣṇa defines a *sātvic* person as one who sees the collective consciousness, the whole, in parts. He understands that he is not alone and not an island, rather he is linked with everyone and everything in this Universe. He understands his connection with the cosmic energy.
A satvic person is not focused on himself, he is focused on enriching others. Because he completes with his root patterns, He realizes that his survival and possessions, the 'I' and 'mine', are meaningless. His activities are selfless, without expectation of praise or reward, and without attachment to the process or result. Such a person is not affected by the seeming success or failure of what he undertakes because there is no feeling of 'I' and 'mine' involved in his actions.
It is not that difficult to move into a *sātvic* state. True, you may not be able to stay there all the time, but once you understand how this state completes you, you try more and more to stay there.
To be in the *sātvic* state is to understand that past and future are mere illusions. They do not exist. Past is gone, never to return. Why worry? Future is a mirage. All you can do is activate your present moment. That is all you can do. The present moment determines your future. Once you focus on the present, your space of completion increases manifold and you drop expectations and attachment. You just do what is needed. You respond to reality. You respond to the now. You are in *satva*.
You fall into a *rājasic* state when you distinguish between 'you' and 'I', between this and that. There is no differentiation. Your mind, the ego, creates this differentiation. Your root thought patterns, saṁskāras overpower your complete cognition and bring up this delusory cognition of differentiating between you and others. A *rājasic* person does everything expecting a reward. He is selfish, aggressive and impatient. When he does not get what he wants, he is upset. Failure is a blow to his ego.
A *rājasic* person can never be happy and complete. Please understand, almost all of you are driven by *rajas*. This is the predominant attribute in modern society. Rich or poor, intelligent or foolish, educated or uneducated, almost everyone compares himself with the next person and wants what the other person has. As long as you are driven by your desires, and not complete with what you have, you are in *rajas.*
Too much of society has entered into human beings. You all have become social beings, you are no more human beings. You just have a set of manuals – at what age what is expected of you, at what age what are you supposed to do, and where are you supposed to be, how are you supposed to be talking, what are you supposed to be thinking, how are you supposed to be behaving. See, by default society is incomplete. So you are put in that *rājasic* space. Only if you are conscious, you can attract the space of completion.
Please listen! The pure space, *satva* seems to be a little heavy, little too much of joy! You feel you can't afford it. It is like you don't want to own the whole ocean, you want to own only the beach. Because only in the beach you can put a fence and ensure that others can't enter into it. Ocean you can own, but not possess. Please understand, owning is different and possessing is different.
All of us can own the whole world; that is not a problem at all. But we can't possess it, that is where the problem starts. Owning is different and possessing is different. The whole village owns the village temple, but you possess your house. We not only own our house, we possess it and make sure that others don't enter. We don't want to own the ocean, we want to possess the ocean. When we want to possess, we know that we can't possess the ocean. Not only we can't deny entry to other human beings, we can't deny entry to other animals. There are millions of animals below. When we want to possess that is where the problem starts.
*Rajas* corrodes you. It eats up your soul. There is no boundary to possessing, no end to greed and no limit to fear. These are the driving forces of *rajas. Rajas* is about trying to attain what you don't have, trying to eliminate and possess what you want to have, not being complete with what you have, not being complete about where you are and not being complete and happy when you are in the present moment. You are either constantly in the future, imagining what you would like to be and what you would like to possess, or you are in the past thinking about how you could have done better. *Rajas* is living in a fantasy world of possessing. *Satva* is living in a reality world of owning and also letting others own.
Listen! If you want to own, you can own the whole world. See, unfortunately, only if you eliminate others, you feel that you are victorious, which is not right. This is a basic wrong understanding. Please get it! I want you to know a very important fact. Never, ever will you be free by your efforts to be free. Freedom will happen to you only by the right knowledge about freedom, never by your efforts towards freedom. Listen! Never your effort towards freedom is going to give you freedom. It is only the knowledge about the freedom that will give you freedom. Get it!
So, the basic mistake that eliminating others is the only way you can possess or own is wrong! To own, you don't need to eliminate others. But because of this pattern, just because you want to eliminate others, you are ready to settle down with a few acres of beach. You are ready to forego the whole ocean! It is exactly with the same patterns, it is only with these patterns you define your identity. Without patterns, it is like you in the ocean.
In *tamas* one is fully in delusion, in the delusory cognition of incompletion. One sticks to root thought patterns, incomplete knowledge or inadequate cognition and conditions without making an effort to verify the answer of the 'why', whether they are right or wrong, appropriate or not, harmful or not. Listen! If one does not find the answer for 'why' and eats somebody else's answer, one can even be made as a religious terrorist. Religious zealots are in *tamas.* There is no difference between them; only their objectives are different. Both are dogmatic, violent and totally selfish. They adopt any means, even criminal, to achieve their objectives.
*Tamas* does not just mean inactivity, laziness and procrastination. Yes, it is all that; however, it also includes mindless action performed without realizing that one is part of a whole. The ego is so enlarged that it believes it is the whole. It believes nothing else of significance exists; others are of no consequence.
# Meanings Of Life
- 18.29 Now hear Me explain, fully and separately, the threefold division of intellect and resolve, based on modes of material nature, O Dhanañjaya.
- 18.30 O Arjuna, that intellect is in the mode of goodness that understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation.
- 18.31 That intellect is in the mode of passion that cannot distinguish between principles of right conduct and wrongdoing, and right and wrong action, O Pārtha (Arjuna).
- 18.32 That intellect is in the mode of ignorance that accepts unrighteousness as righteousness and thinks everything to be that which it is not, O Arjuna.
- 18.33 Consistent and continuous determination in controlling mind, breath and senses for uniting with the Divine is goodness, Pārtha
- 18.34 Craving for results of action while clinging to goals of proper conduct, pleasure and wealth is the state of passion., Arjuna.
- 18.35 Ignorant resolve that cannot go beyond dreaming, fear, grief, despair and delusion—such is in darkness, Pārtha.
Here Kṛṣṇa refers to the approach known as defining the *puruṣārtha* or meanings of life. *Dharma, artha, kāma* and *mokṣa* are the four *puruṣārtha*. These can be translated as righteousness, wealth, desire or lust and liberation. These are the four-fold meanings of life. I prefer not to call them the purposes of life. There is no purpose to life. Once we fix a purpose to life, it becomes a goalpost and attachments and expectations result.
Life is a path without a destination. Once we assume there is a destination, we hurry. The future becomes a stress-inducing factor. Let us say we travel from New York to Washington. Once we fix Washington as our destination, the next issue is, 'When will we reach there?' From then on, we are constantly tormented by, 'When will we reach there?' It is a different matter that we may have nothing to do in Washington once we arrive, and therefore there is no need to hurry! In the process we do not enjoy the journey. The journey becomes an irritation that we must cross in order to reach our destination.
In life, do not fix a destination. Each journey must be enjoyed being in the space of completion. The path and the journey are what life is. Life is completion. I tell you, have the space of completion for yourself. That will attract all the right experiences. Completion is power! Completion is Life! Enjoy the people you meet, the experiences you have and what you pick up on the way, without being greedy to acquire more. The journey, the path, becomes so enjoyable that whatever destination you reach is the right destination. Completion gets you all the best things of life! Completion is the basic need of life.
People who attach a purpose to life are disturbed. Philosophers who have no other work create false purposes to life. Philosophers exist to confuse people whereas mystics solve problems and provide guidance to awaken intelligence. When we let life lead us, when we let life enrich us, when we take life as it comes, we enjoy every moment. We truly live with completion in the present, like a God. We realize and manifest our potential, possibility and reality! As of now, man is only a possibility. A human being has everything in him to become the ultimate reality, the divine reality.
*Puruṣārtha* provides four meanings to life:
*Dharma* is right conduct or virtue. Dharma means the natural law of the cosmos. Buddha preached this as the middle path. It is an independent intelligence. The very DNA structure with which human consciousness is built, the natural law of human life, the dharma are these four principles.
Constantly give life to the four *dharmas* of authenticity, integrity, responsibility and enriching. When you protect *dharma*, it protects you. When you are integrated to it, it is integrated to you. When you are authentic with it, it is authentic with you. When you take responsibility for it, it takes responsibility for you. When you enrich *dharma*, it enriches you. Only then it is possible that your energy is awakened. Only then is your energy awakened.
*Artha* is the stuff that we pick up on our path and journey, the material things that we need to sustain ourselves.
*Kāma* is the pleasure of the senses we experience and enjoy on this journey. These are rightful acquisitions and pleasurable experiences. Do not feel disturbed by the need for these. But do not become caught up in them and forget to move on the path with completion and enjoy the journey to the fullest.
*Mokṣa* or liberation is the ultimate meaning to life. The meaning of human life is you experiencing completion, and working, radiating, showering others also with the same space of completion. This is the culmination of the liberation from expectation, desires, greed and fear, and liberation from attachment to desires. This understanding that experiencing completion with non-attachment and absence of expectation leads to liberation can fill us with bliss.
Here Kṛṣṇa gives the essence of how we should lead our lives to make it meaningful with completion. He says that goodness or *satva* is the state of completion in which there is clarity about right and wrong, and whatever we do with our body, mind and senses is done with a view to liberate ourselves from attachment and desires in order to realize that we are Divine.
# Delusion Of Senses
- 18.36,37 And now hear from Me, O Arjuna, about three kinds of pleasure. The pleasure that one enjoys from spiritual practice results in cessation of all sorrows. The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge and is in the mode of goodness.
- 18.38 Sensual pleasures that appear as nectar in the beginning, but become poison in the end, are in the mode of passion.
- 18.39 Pleasure that is delusion from beginning to end and born out of sleep, laziness and illusion is said to be of the nature of ignorance.
- 18.40 No one, either here or among the celestials in the higher planetary systems, is free from these three states [triguṇa] of material nature.
Earlier Kṛṣṇa spoke about the influence of *guṇas* (attributes) on the intellect, that in turn defines the way we act. Now He talks about how we respond as a result of our root patterns.
Kṛṣṇa says that spiritual practice, that is the state of *satva*, is difficult in the beginning, and it is like poison; however, it becomes life-giving nectar in the end.
Sensual pleasures born out of *rajas*, on the other hand, seem like nectar in the beginning but become poisonous. In the *tamasic* state, Kṛṣṇa says, one is deluded as if in sleep, laziness and illusion. Every human is in one state or another. Not merely humans, even the celestials who are supposedly more evolved are in the same mode. No one can escape the effect of the *guṇas*, the attributes of Nature.
How beautifully the Master summarizes how we become deluded by our senses! It is not easy to begin spiritual practice. In the vedic tradition, in the Gurukul schools, from a young age children were brought up in an environment of spirituality. They learned to live in the pure space of completion and control their mind and senses at an early age and to focus upon Self-realization. They understood by the example of their Masters that there was something more pleasurable than sensory pleasures. This gave them courage.
In today's age, this education system is considered impractical. Invading Moghuls and the colonizing British destroyed the *Vedic* culture, especially the *Gurukul* tradition. This was not accidental or incidental. It was a deliberate strategy. British rulers identified the educational system of *Gurukul* as the key to Bharat's tremendous intelligence and targeted its destruction so that they could rule. |
Meditate on an empty stomach or eat little. A full stomach makes us sleepy. Ideally one should meditate in the same location regularly to preserve the energy raised in meditation. These are the physical requirements. Next Kṛṣṇa repeats what He has been emphasizing all along.
Complete and drop your personality, He says, drop your ego or root patterns, your attachments, your ideas of 'I' and 'mine' as well as the emotions that bind you to survival and possession. Then you will be liberated, you will be in the space of completion and ready to reach the Supreme Being.
# Work Always Under My Protection
- *18.54 Absorbed in the Supreme Brahman, the serene one neither grieves nor desires. Becoming equally disposed to all living beings, one obtains My highest pure devotional love [madbhakti].*
- *18.55 Only by devotion one truly understands Me as I am and My tattva, essence. Having known Me in Truth in full consciousness of Me, one immediately merges with Me.*
- *18.56 My pure devotee, though occupied in all kinds of activities of everyday life, under My protection, still reaches the eternal, imperishable ultimate abode through My Grace [mad-prasād].*
- *18.57 While being engaged in activities, just depend upon Me, and being fully conscious of Me, work always under My protection [matparaḥ].*
- *18.58 When your mind and inner-space becomes fixed on Me, you shall overcome and cross all difficulties by My Grace. But if due to ego, you do not listen to Me, you shall perish.*
Kṛṣṇa explains how devotion is reached and how He protects the devotee. Developing the state of non-attachment, being equally disposed to all beings, being unconcerned by success and failure, fully absorbed in Godhood, one becomes His devotee. In that state alone does one understand the essence of Kṛṣṇa. Once one understands this, one merges into Kṛṣṇa consciousness. When one is in Kṛṣṇa consciousness, the devotee, even if he is engaged in worldly activities, is protected by the grace and compassion of Kṛṣṇa. Without any difficulty such a devotee reaches the ultimate reality.
Recently I expressed this concept to some devotees. When we relax from the instinct that constantly works to protect us, the space created allows the power of extraordinary possibilities, coincidence to happen. Kṛṣṇa says that even though we may be engaged in the activities of the world, if we are His devotees, under His protection we experience Eternal consciousness. If Kṛṣṇa only wanted to give us the spiritual experience, He would not have used the word 'protection, *madvyapāśrayaḥ.*' So Kṛṣṇa is referring to both the outer and inner worlds. The person who surrenders gets the best experience in both worlds. We simply need to get out and He will get in. Just get out and let Him get in.
A small story:
One day Śrī Viṣṇu was resting on Ādīśeśa, His bed that is actually a big serpent. Lakṣmī, His consort, was pressing His feet. This is known as *pādasevā*—service to the feet.
Suddenly Śrī Viṣṇu called for His vehicle, Garuḍa. He stood up, ran a few steps, stopped and then walked back. Lakṣmī was puzzled and asked what had happened.
Śrī Viṣṇu explained that He had seen a man throwing stones at one of His devotees who was meditating. He jumped up, intending to protect him. However, He saw the devotee open his eyes and pick up a stone to defend himself. When Viṣṇu saw that the man could protect himself, He decided not to go!
Thus, when you protect yourself and your property, He withdraws. To protect does not mean that you should not lock your house. It means that you should drop the instinct of survival. The instinct of survival constantly tortures you. It is the greatest killer. If somebody kills you, you can only be killed once. But the instinct to survive kills you every moment. When you surrender this instinct, Kṛṣṇa will protect you. Intellectually you cannot understand this.
You think, 'How can somebody who made a statement thousands of
years ago give me protection?' You think that only you can protect and look out for yourself. You are wrong!
You think that the survival instinct is essential in order to exist. You will realise the futility of the survival instinct only when you surrender. After that, you will automatically realize that you can live without the instinct to survive or the instinct to possess. You will realize that you can live in the material world without these instincts ruling you. This is what Kṛṣṇa means when He says that He will protect you. His energy takes care. When you surrender, a space is created that allows the power of coincidence, the power of extraordinary possibilities to happen. Automatically things fall into place. Automatically you are taken care of by the energy of Śrī Kṛṣṇa.
When you believe that you are intelligent enough to use your mind and go your own way, you are asking for trouble. Kṛṣṇa says you will perish if you follow your mind and senses instead of listening to Him.
# **Understand Surrender**
We must understand two things. The first is about listening to one's mind and the second is about not listening to the Master.
Many people have an issue about accepting another human as superior, as someone to whom they should defer, let alone surrender. They think that prostrating at another person's feet is disrespecting themselves and quite uncivilized.
When I heal someone, if the pain is in the leg, I normally bend down and touch the person's feet. Once someone asked me, '*Swamiji*, how can you touch someone's feet? You are lowering yourself.'
I said, 'When I touch someone's feet, I am raising them to my level. When they fall at my feet, they surrender their ego!'
When you fall at someone's feet, you surrender your ego. It is good for you. It does not matter to whom you surrender. Whether you surrender to a stone or a human being, surrendering your ego raises you spiritually. This is the absolute Truth. You do not need to discriminate, search, filter and go through a lot of effort and time to surrender to an enlightened Master.
> Someone asked me, 'What do you mean by surrender?' Surrender is when you find someone whom you can unconditionally love and you have no problem if it is obvious that you are in love with that person. Your identity then merges with that person.
> I tell them, 'Think of the person whom you would like to be with if God told you that the entire earth is about to be destroyed. Only you and one other person will survive and you can choose that person. Who will that person be? That person is the one you have surrendered to!'
*Vedic* chants end with the word *namaḥ.* What does this mean? It means 'I surrender to You.' Each time you utter a *vedic* prayer, you say, 'I surrender to You, my Lord.' Is there another system of prayer that so thoroughly destroys your ego?
So, just because you do not surrender to a Master or a favorite deity, because one is human and the other is stone, do you think you are the Master, free and independent? You surrender to someone else for money, power or lust. One of these will surely happen. How much more sensible it is to follow and surrender to someone out of intelligence, because that person is more aware and complete, and can guide you on the path to completion?
Why are we reluctant to surrender to another person? It is because we have been captured by our mind and senses. We are in a jail and we are captive. We fear losing the identity that our mind and senses have created for us. We fear letting go of that identity. Our mind fights against shifting our allegiance from that ego and identity to someone else.
Realize that you are a slave to your senses and *not* the master of your destiny as you imagine. Be aware that your pains and sorrows arise from the mistaken belief that you are the master of your destiny. Once you realize this, you will look for an alternative.
You then understand what the greatest Master of all, Śrī Kṛṣṇa, says:
*mac-cittaḥ sarva durgāṇi mat-prasādāt tariṣyasi I atha cet tvam ahaṅkārān na śroṣyasi vinaṅkṣyasi II 18.58*
'If you listen to Me, I shall protect you, whatever may happen. If you do not, and you follow your mind, you shall perish.'
### **Devotion and Knowledge are not Separate**
Kṛṣṇa says that 'having known Me in essence, one merges in Me' and refers to this as devotion.
### *bhaktyā mām abhijānāti yāvān yaś c'āsmi tattvataḥ I tato māṁ tattvato jñātvā viśate tad-anantaram II 18.55*
Please understand that *bhakti* (devotion) and *jñāna* (knowledge) are not separate. Where there is devotion, there is knowledge and where there is true knowledge, there is devotion.
Kṛṣṇa does not refer to dry intellectual knowledge, even if such knowledge is of the scriptures. Thousands of scholars and philosophers waste their time and everybody else's time by analyzing *Bhagavad Gītā* word by word and comparing it with other scriptures. What is the point? This is a pointless, foolish exercise that serves only to boost one's ego.
The entire purpose of Gītā is to enrich you to complete with your root patterns and drop the ego! All you need to do is understand one verse of Gītā, one statement of Kṛṣṇa, in its entirety. That is enough to enlighten you. This is what Vivekananda meant when he said that the study of one handful of earth can teach you about the entire earth. You need depth, not breadth of knowledge.
**Every word of Gītā, every word of Kṛṣṇa, is energy.** That is the knowledge that you need to imbibe and experience. This is what the 'knowing, *tattvato jñātva*' that Kṛṣṇa refers to. Once you 'know' this energy, you reach this energy. You become Kṛṣṇa. You are not only devoted to Kṛṣṇa, *you* become *Kṛṣṇa*.
There are two paths. One way is to 'know' the truth so clearly and completely that there is absolutely no doubt about your trust in the Master. There is no doubt that you are the same consciousness as the Master. Once you know this, there is no duality, there is the space of *advaita,* non-duality. You and the Master are the same. This is the height of devotion.
The other way is the deep surrender that happens within, the unbridled love that arises within you and through which you merge with the Master. Along with the merger, comes the knowledge that you are no different. Seemingly, knowledge comes from devotion; *jñāna* comes from *bhakti*.
The truth is that both happen simultaneously. Do you think Mīrā did not know that she was one with Kṛṣṇa? Do you think she could have drunk poison without knowing that whatever she consumed was being consumed by her Lord and Master, Kṛṣṇa? Do you feel Śaṅkara was just a dry philosopher when he beheld the form of Devi and sang the verses of *Soundarya Lahiri*? He is possibly the greatest philosopher the world has ever seen, and he melted in front of Her in devotion.
All this talk about the three approaches to Divinity as *dvaita* (duality), *viśiṣṭādvaita* (qualified duality) and *advaita* (non-duality) are best left to philosophers to argue about.
Duality happens when you are *open* to that Cosmic energy but you still feel separate. You are like the ocean drop that knows it is part of the ocean but sees itself as separate. To reach this stage, you need to be open. When you are closed, you do not even accept that there is this huge ocean of which you are a part. You are ignorant. Duality or *dvaita* is the first step.
Next, you become *available*. Not only do you know that there is this huge energy around you, but you become aware that you are part of it. You are a part of the Whole. You realize that as a drop, you are a part of the ocean. This is qualified duality, *viśiṣṭādvaita.* Then you suddenly realize and know that you *are* the ocean. There is no difference or barrier between you and the energy. You are the energy. You are God. This is non-duality, *advaita*. You just *are.* From being *open*, to being *available,* you just *are.*
When you 'know' Kṛṣṇa, there is nothing else to know. Then, you become Kṛṣṇa.
# Root Patterns Will Drive You
- *18.59 If, due to ego you thus think: 'I shall not fight,' your resolve is useless, and your own nature will compel you.*
- *18.60 O Kaunteya, you are controlled by your own natural conditioning. Therefore you shall do, even against your will, what you do not wish to do out of delusion.*
- *18.61 The Supreme Lord resides in everyone's heart, O Arjuna, and is directing the activities of all living entities, who are placed on a machine under His illusive material power.*
Kṛṣṇa delivers an ultimatum to Arjuna. 'Whether you like it or not, Arjuna,' He says, 'you will fight. In seeming intelligence, your ego tells you that you should not fight. You are under the illusion of your superficial knowledge that it is not right to wage war against friends, relatives and teachers. But you forget that your nature and your conditioning as a warrior drive you. You are a puppet in the hands of Existence, *prakṛtis tvāṁ niyokṣyati*. You will fight.'
These are extraordinary words. Whether we like it or not, whatever our intelligence may be, and whatever our will may be, Kṛṣṇa says we will be driven by our root patterns, *saṁskāras*. The Divine power drives the machine that is the *kārmic cycle.* There is no escape.
Nothing can be clearer. The law of nature drives us to fulfill our unfulfilled desires. Our past conditioning invokes these desires. Even though they may be in our unconscious, inaccessible to us, they determine what we do. The Master sees this even if we cannot. That is why Kṛṣṇa makes this bold statement.
The mind creates and stores the root patterns, *saṁskāras*. You can
refuse to bow down to your mind and refuse to accept these *saṁskāras* that control you.
All meditation techniques bring you into the space of completion, being in the present moment. When you are in the present moment, you renounce attachment to fantasies about the future. You detach yourself from the results of your action. This alone leads you into liberation from the bondage of *saṁskāra*.
Surrender to the Master, surrender to the Universe, is the ultimate technique to do completion and rid oneself of all bondages—*karma, vāsanā* and *saṁskāra,* of the past, present and future. When people come to me for help, I usually say one of two things. To those who come purely for material assistance, health and wealth, I say, 'I shall pray to Nithyānandeśvara (presiding deity of Śiva at Nithyananda temples) to help you.' To those who come as sincere seekers, connected to me at the being level, my disciples and devotees, I say 'I will take care.' Ask my disciples about the power of these words.
I say this to those who come in a mode of total surrender. They have such absolute trust in me that they tell me, 'Please say you will take care.' They know at their being level that once they have downloaded their problems and pain to me, it is no longer their burden. It is mine. They know it so deeply that there is not an iota of doubt in their minds that the problem has disappeared. |
# Chapter 1
dhṛtarāṣṭra: Dhṛtarāṣṭra; uvāca: said; dharmakṣetre: in the place of righteousness; kurukṣetre: in this location of kurukṣetra; samavetāḥ: gathered; yuyutsavaḥ: desiring to fight; māmakāḥ: my people; pāṇḍavāḥ: the sons of Pāṇḍu; ca: and; eva: also; kiṃ: what; akurvata: did they do; sañjaya: O Sañjaya
1.1 Dhṛtarāṣṭra said: O Sañjaya, assembled on this righteous holy land of pilgrimage at Kurukṣetra, what did my sons and those of Pāṇḍu, eager and ready to fight, do?
### sañjaya uvāca
*dṛṣṭvā tu pāṇḍavānīkaṃ vyūḍhaṃ duryodhanas tadā I ācāryam upasaṅgamya rājā vacanam abravīt II 1.2*
sañjaya: Sañjaya; uvāca: said; dṛṣṭvā: having seen; tu: indeed; pāṇḍavānīkaṃ: the Pāṇḍava army; vyūḍhaṃ: arranged in formation; duryodhanaḥ: Duryodhana; tadā: then; ācāryam: the teacher; upasaṅgamya: approaching; rājā: the king; vacanam: words; abravīt: said
1.2 Sañjaya said: O king, looking at the Pāṇḍava army in full formation, Duryodhana went to his teacher and spoke.
*pasyai 'tāṃ pāṇḍuputrānām ācārya mahatīṃ camūm I vyūḍhām drupada putreṇa tava śiṣyeṇa dhīmatā II 1.3*
pasya: behold; etāṃ: this; pāṇḍuputrānām: of the sons of Pāṇḍu; ācārya: O teacher; mahatīṃ: great; camūm: army; vyūḍhām: formed; drupada-putreṇa: by the son of Drupada; tava śiṣyeṇa: by your disciple; dhīmatā: intelligent
1.3 O my teacher, behold the great army of the sons of Pāṇḍu, arrayed for battle by your intelligent disciple, the son of Drupada.
*atra śūrā maheṣvāsā bhīmārjunasamā yudhi I yuyudhāno virāṭaś ca drupadaś ca mahā rathaḥ II 1.4*
atra: here; śūrāḥ: heroes; maheṣvāsāḥ: mighty archers; bhīmārjuna: Bhīma and Arjuna; samāḥ: equal; yudhi: in battle; yuyudhānaḥ: Yuyudhana; virāṭaḥ: Virāṭa; ca: and; drupadaḥ: Drupada; ca: and; mahārathaḥ: great charioteers
1.4 Here in this army there are many heroes wielding mighty bows, and equal in military prowess to Bhīma and ArjunaYuyudhāna, Virāṭa, and the great chariot warrior Drupada.
*dhṛśṭaketuś cekitānaḥ kāśirājaś ca vīryavān I purujit kuntibhojaś ca śaibyaś ca narapuṅgavaḥ II 1.5*
dhṛṣṭaketuḥ: Dṛṣṭhtaketu; cekitānaḥ: Cekitāna; kāśirājaḥ: Kāśirāja; ca: and; vīryavān: courageous; purujit: Purujit; kuntibhojaḥ: Kuntibhoja; ca: and; śaibyaḥ: Śaibya; ca: and; narapuṅgavaḥ: best of men
1.5 There are courageous warriors like Dṛṣṭaketu, Cekitāna, the couragious Kāśīrāja, Purujit, Kuntibhoja and Śaibya, the best of men.
*yudhāmanyuś ca vikrānta uttamaujāś ca vīryavān I saubhadro draupadeyāś ca sarva eva mahārathāḥ II 1.6*
yudhāmanyuḥ: Yudhāmanyu; ca: and; vikrāntaḥ: mighty; uttamaujāḥ: Uttamauja; ca: and; vīryavān: brave; saubhadraḥ: the son of Subhadrā; draupadeyāḥ: the sons of Draupadī ; ca: and; sarva: all; eva: certainly; mahārathāḥ: great chariot fighters.
1.6 There are the mighty Yudhāmanyu, the brave Uttamauja, Abhimanyu, the son of Subhadrā and the sons of Draupadī, all of them great chariot warriors.
*asmākaṃ tu viśiṣṭā ye tān nibodha dvijottama I nāyakā mama sainyasya saṃjñārthaṃ tān bravīmi te II 1.7* asmākaṃ: our; tu: also; viśiṣṭāḥ: important; ye: who; tān: those; nibodha: know; dvijottama: the best of the brāhmaṇas; nāyakāḥ: leaders; mama: my; sainyasya: of the army; saṃjñārthaṃ: for information; tān: them; bravīmi: I speak; te: to you.
1.7 O best of the brāhmaṇas, let me tell you, who are the powerful warriors on our side—the generals of my army; for your information, I mention them.
*bhavān bhīṣmaś ca karṇaś ca kṛ paś ca samitiṃjayaḥ I aśvatthāmā vikarṇaś ca saumadattis tathai 'va ca II 1.8*
bhavān: your self; bhīṣmaḥ: grandfather Bhīṣma; ca: and; karṇaḥ: Karṇa; ca: and; kṛpaḥ: Krpa; ca: and; samitiṃjayaḥ: victorious in war; aśvatthāmā: Aśvattāma; vikarṇaḥ: Vikarṇa; ca: and; saumadattiḥ: the son of Somadatta; tathā: thus as; eva: only; ca: and
1.8 Your goodself, Bhīṣma, Karṇa, Kṛpa, who are ever victorious in battle, an even so Aśvatthāma, Vikarṇa and the son of Somadatta.
*anye ca bahavaḥ śūrā mad arthe tyakta jīvitāḥ I nānā śastra praharaṇāḥ sarve yuddha viśāradāḥ II 1.9*
anye: many others; ca: also; bahavaḥ: in great numbers; śūrāḥ: heroes; mad arthe: for my sake; tyakta jīvitāḥ: prepared to risk life; nānā: many; śastra: weapons; praharaṇāḥ: equipped with; sarve: all of them; yuddha: battle; viśāradāḥ: experienced in military science.
1.9 Many other heroes there are who are prepared to lay down their lives for my sake; all are well-equipped with different
## Bhagavad Gita Decoded_English_part_29.md
weapons, and well experienced in warfare science.
*aparyāptaṃ tad asmākaṃ balaṃ bhīṣmābhi rakṣitam I paryāptaṃ tvidam eteṣāṃ balaṃ bhīmābhi rakṣitam II 1.10*
aparyāptaṃ: unlimited; tat : that; asmākaṃ: of ours; balaṃ: strength; bhīṣmābhi rakṣitam: presided over and protected by Bhīṣma; paryāptaṃ: limited; tu: but; idaṃ: all this; eteṣāṃ: their; balaṃ: strength; bhīmābhi rakṣitam: presided over and protected by Bhīma
1.10 The strength of army of ours, protected by Bhīṣma, is invincible whereas the strength of their army carefully protected by Bhīma is limited.
*ayaneṣu ca sarveṣu yathā bhāgam avasthitāḥ I bhīṣmam evā bhirakṣantu bhavantaḥ sarva eva hi II 1.11*
ayaneṣu: in the divisions; ca: and; sarveṣu: everywhere; yathā bhāgam: as per the divisions; avasthitāḥ: situated; bhīṣmam: to Bhisma; eva: alone; abhi rakṣantu: protect; bhavantaḥ: you; sarva: all; eva: only; hi: indeed
1.11 Stationed in your respective divisions on all fronts, all of you must give full protection to Bhīṣma.
*tasya sañjanayan harṣaṃ kuru vṛddhaḥ pitāmahaḥ I siṃha nādaṃ vinadyoccaiḥ śaṇkhaṃ dadhmau pratāpavān II 1.12* tasya: his; sañjanayan: causing; harṣaṃ: joy; kuru vṛddhaḥ: old man of the Kuru dynasty; pitāmahaḥ: the grandfather; siṃha nādaṃ: lion's roar; vinadya: causing to sound; uccaiḥ: loudly; śaṇkhaṃ: conch; dadhmau: blew; pratāpavān: mighty
1.12 Then Bhīṣma, the mighty patriarch of the Kuru dynasty, their glorious grandfather, roared like a lion and blew his conch, giving Duryodhana joy.
*tataḥśaṇkhāś ca bheryaś ca paṇavānaka gomukhāḥ I sahasaivābhyahanyanta sa śabdas tumulo 'bhavat II 1.13*
tataḥ: then; śaṇkhāḥ: conches; ca: and; bheryaś ca paṇavānaka: drums, bugles, horns and trumpets; gomukhāḥ: cow horns; sahasā eva: quite suddenly abhyahanyanta: blared; saḥ: that; śabdaḥ: sound; tumulaḥ: tumultuous; abhavat: became
1.13 Then, conches, bugles, trumpets, drums and horns were all suddenly sounded, and the combined sound was tumultuous.
*tataḥ śvetair hayair yukte mahati syandane sthitau I mādhavaḥ pāṇḍavaś caiva divyau śaṇkhau pradadhmatuḥ II 1.14*
tataḥ: then; śvetaiḥ: by white; hayaiḥ: horses; yukte: being yoked; mahati: magnificent; syandane: chariot; sthitau: seated; mādhavaḥ: Mādhava, Śrī Kṛṣṇa; pāṇḍavaḥ: son of Pāṇḍu; ca: and; eva: only; divyau: divine; śaṇkhau: conches; pradadhmatuḥ: blew
1.14 Then, seated on a magnificent chariot drawn by white horses, both Mādhava (Kṛṣṇa) and Arjuna sounded their divine conches.
*pāñcajanyaṃ hṛṣīkeśo devadattaṃ dhanañjayaḥ I pauṇḍraṃ dadhmau mahā śaṅkhaṃ bhīma karmā vṛkodaraḥ II 1.15*
pāñcajanyaṃ: the conch named Pāñcajanya; hṛṣīkeśaḥ: One who has mastered the senses (Kṛṣṇa) ; devadattaṃ: the conch named Devadatta; dhanaṅjayaḥ: Dhañanjaya, the winner of wealth; pauṇḍraṃ: the conch named Pauṇḍra; dadhmau: blew; mahā-śaṅkhaṃ: the great conch; bhīma karmā: one who performs terrible tasks; vṛkodaraḥ: one with the belly of a wolf
1.15 Then, Hṛṣikeśa (Kṛṣṇa) blew His conch, called Pāñcajanya; Dhanañjaya (Arjuna) blew his conch, called Devadatta; and Bhīma blew his mighty conch called Pauṇḍra.
*anantavijayaṃ rājā kuntī putro yudhiṣṭhiraḥ I nakulaḥ sahadevaś ca sughoṣa maṇipuṣpakau II 1.16*
*kāśyaś ca parameṣvāsaḥ śikhaṇḍī ca mahā rathaḥ I dhṛṣṭadyumno virāṭaś ca sātyakiś cāparājitaḥ II 1.17*
*drupado draupadeyāś ca sarvaśaḥ pṛthivī pate I saubhadraś ca mahābāhuh śaṅkhān dadhmuḥ pṛthak-pṛthak II 1.18*
anantavijayaṃ: the conch named Ananta-vijaya; rājā: the king; kuntī putraḥ: the son of Kuntī; yudhiṣṭhiraḥ: Yudhisṭra; nakulaḥ: Nakula; sahadevaḥ: Sa-
hadeva; ca: and; sughoṣa maṇipuṣpakau: the conches named Sughośa and Maṇipuṣpaka; kāśyaḥ: the king of Kāśī (Vāraṇāsi); ca: and; parameṣvāsaḥ: the great archer; śikhaṇḍī: Śikhaṇḍī; ca: and; mahā rathaḥ: great chariot warrior; dhṛṣṭadyumnaḥ: Dhṛṣṭadyumna; virāṭaḥ: Virāṭa; ca: and; sātyakiḥ: Sātyaki; ca: and; aparājitaḥ: invincible; drupadaḥ: Drupada; draupadeyāḥ: the sons of Draupadī ; ca: also; sarvaśaḥ: all; pṛthivīpate: O' king of earth; aubhadraḥ: the son of Subhadrā (Abhimanyu); ca: and; mahā bāhuḥ: mighty-armed; śaṅkhān: conches; dadhmuḥ blew; pṛthak pṛthak: severally
1.16, 17, 18 King Yudhisṭra, the son of Kuntī, blew his conch, the Anantavijaya, and Nakula and Sahadeva blew theirs known as Sughośa and Maṇipuṣpaka. The excellent archer, the king of Kāśī, the great chariot-fighter Śikhaṇḍī, Dhṛṣṭadyumna, Virāṭa and the invincible Sātyaki, Drupada, the sons of Draupadī , and the mighty-armed Abhimanyu, son of Subhadrā, all of them, O king, blew their own conches.
*sa ghoṣo dhārtarāṣṭrāṇāṃ hṛdayāni vyadārayat I nabhaś ca pṛthivīṃ caiva tumulo vyanunādayan II 1.19*
saḥ: that; ghoṣaḥ: uproar; dhārtarāṣṭrāṇāṃ: of the sons of Dhṛtarāṣṭra; hṛdayāni: hearts; vyadārayat: broke; nabhaḥ: the sky; ca: and; pṛthivīṃ: the earth; ca: and; eva: only; tumulaḥ: tumultous; vyanunādayan: resounding
1.19 The terrible sound echoing through the sky and the earth rent the hearts of the sons of Dhṛtarāṣṭra.
*atha vyavasthitān dṛṣṭvā dhārtarāṣṭrān kapidhvajaḥ I*
*pravṛtte śastrasaṃpāte dhanur udyamya pāṇḍavaḥ I hṛṣīkeśaṃ tadā vākyam idam āha mahīpate II 1.20*
atha: then; vyavasthitān: stationed; dṛṣṭvā: seeing; dhārtarāṣṭrān: the sons of Dhṛtarāṣṭra; kapidhvajaḥ: one whose flag is marked with the ape; pravṛtte: about to begin; śastrasaṃpāte: the arrows released; dhanuḥ: bow; udyamya: after taking up; pāṇḍavaḥ: the son of Pāṇḍu; hṛṣīkeśaṃ: to Kṛṣṇa; tadā: then; vākyam: words; idaṃ: this; āha: said; mahī pate: O Lord of the earth
1.20 Seeing the sons of Dhṛtarāṣṭra arrayed in the battle field, Arjuna, the son of Pāṇḍu, who was seated in his chariot, bearing the flag marked with Hanumān, took up his bow.
*arjuna uvāca senayor ubhayor madhye rathaṃ sthāpaya me 'cyuta I yāvad etān nirīkṣe 'haṃ yoddhu kāmān avasthitān II 1.21 kair mayā saha yoddhavyam asmin raṇasamudyame II 1.22*
arjuna: Arjuna; uvāca: said; senayoḥ: of the armies; ubhayoḥ: of both; madhye: in between; rathaṃ: the chariot; sthāpaya: position; me: my; acyuta: O infallible one; yāvat: while; etān: all these; nirīkṣe: behold; ahaṃ: I; yoddhu kāmān: desiring to fight; avasthitān: standing; kaiḥ: with whom; mayā: by me; saha: with; yoddhavyam: to be fought; asmin: in this; raṇasamudyame: situation of war;
1.21, 22 Arjuna said: O Acyuta (Infallible One), please place my chariot between the two armies while I may observe these warriors arrayed for battle and with whom I have to engage in fight.
### yotsyamānān avekṣe 'haṃ ya ete 'tra samāgatāḥ I dhārtarāṣṭrasya durbuddher yuddhe priyacikīrṣavaḥ II 1.23*
yotsyamānān: those who wish to fight; avekṣe: see; ahaṃ: I; yaḥ: who; ete: these; atra : here; samāgatāḥ: assembled; dhārtarāṣṭrasya: the son of Dhṛtarāṣṭra; durbuddheḥ: evil-minded; yuddhe: in the fight; priyacikīrṣavaḥ: wishing to please
1.23 Let me see these well wishers in this war of the evil-minded Duryodhana, who have come together here to fight.
*sañjaya uvāca*
*evam ukto hṛṣīkeśo guḍākeśena bhārata I senayor ubhayor madhye sthāpayitvā rathottamam II 1.24 bhīṣma droṇa pramukhataḥ sarveṣāṃ ca mahīkṣitām I uvāca pārtha paśyaitān samavetānkurūniti II 1.25*
sañjaya: Sañjaya; uvāca: said; evaṃ: thus; uktaḥ: addressed; hṛṣīkeśaḥ: Kṛṣṇa (Lord of senses); guḍākeśena: Arjuna (one who has conquered sleep); bhārata: O Bhārata; senayoḥ: of armies; ubhayoḥ: of both; madhye: in the middle of; sthāpayitvā: having placed; rathottamam: the finest chariot bhīṣma: grandfather Bhīṣma; droṇa: the teacher Droṇa; pramukhataḥ: in front of; sarveṣāṃ: of all; ca: and; mahīkṣitām: of rulers of the world; uvāca: said; pārtha: O Pārtha; paśyai: see; etān: these; samavetān: assembled; kurūn: the Kurus; iti: thus
1.24, 25 Sañjaya said: O descendant of Bhārata, being thus addressed by Guḍākeśa (Arjuna), Hṛṣīkeśa (Kṛṣṇa) then drew up the fine chariot to the middle of both the armies in front of Bhīṣma, Droṇa and all the kings and said, 'Arjuna, behold the Kauravas assembled here.'
*tatrā paśyat sthitān pārthaḥ pitṛ-n atha pitāmahān I ācāryān mātulān bhrātṛ-n putrān pautrān sakhīṃs tathā I śvaśurān suhṛdaś caiva senayorubhayorapi II 1.26*
tatra: there; apaśyat: saw; sthitān: positioned; pārthaḥ: Arjuna; pitṛ-n: fathers; atha: also; pitāmahān: grandfathers; ācāryān: teachers; mātulān: maternal uncles; bhrātṛ-n: brothers; putrān: sons; pautrān: grandsons; sakhīn: friends; tathā: too; śvaśurān: fathers-in-law; suhṛdaḥ: well-wishers; ca: and; eva: only; senayoḥ: of the armies; ubhayoḥ: of both ; api: also
1.26 There Arjuna saw, stationed there in both the armies his uncles, grand uncles, teachers, maternal uncles, brothers, sons, grandsons, and friends, as well as his fathers-in-law and well-wishers.
*tān samīkṣya sa kaunteyaḥ sarvān bandhūn avasthitān I kṛpayā parayā 'viṣṭo viṣīdann idam abravīt II 1.27*
tān: those; samīkṣya: after seeing; sa: he; kaunteyaḥ: kaunteya; sarvān: all; bandhūn: relatives; avasthitān: standing; kṛpayā: by pity; parayā: deep; āviṣṭaḥ: filled; viṣīdan: lamenting; idaṃ: thus; abravīt: spoke
1.27 Seeing all those relatives present there, Arjuna was overwhelmed with deep pity and spoke in sadness.
### arjuna uvāca
*dṛṣṭvemaṃ svajanaṃ kṛṣṇa yuyutsuṃ samupasthitam I sīdanti mama gātrāṇi mukhaṃ ca pariśuṣyati II 1.28*
arjuna: Arjuna; uvāca: said; dṛṣṭvā: after seeing; imaṃ: all these; svajanaṃ: kinsmen; kṛṣṇa: Kṛṣṇa; yuyutsuṃ: all eager to do battle; samupasthitam: arranged in form; sīdanti: fail; mama: my; gātrāṇi: limbs; mukhaṃ: mouth; ca: and; pariśuṣyati: is parching
*vepathuś ca śarīre me romaharṣaś ca jāyate I gāṇḍīvaṃ sraṃsate hastāt tvak caiva paridahyate II 1.29*
vepathuḥ: trembling; ca: and; śarīre: in body; me: my; romaharṣaḥ: hair standing on end; ca: and; jāyate: happens; gāṇḍīvaṃ: Gāṇḍīva; sraṃsate: slips; hastāt: from the hands; tvak: skin; ca: and; eva: only; paridahyate: is burning
1.28, 29 Arjuna said: Kṛṣṇa, seeing my friends and relatives present before me, eager to wage war, my limbs are giving way, my mouth is parching and a shiver is running through my body, my hair is standing on end.
*na ca śaknomy avasthātuṃ bhramatīva ca me manaḥ I nimittāni ca paśyāmi viparī tāni keśava II 1.30*
na: not; ca: and; śaknomi: am able; avasthātuṃ: to stand; bhramatīva: as if whirling; ca: and; me: my; manaḥ: mind; nimittāni: portents; ca: also; paśyāmi: I see; viparī tāni: just the opposite; keśava: O Keśava, killer of demon Kesin
1.30 My bow gāṇḍīva is slipping from my hands and my skin is burning all over. My mind is whirling as it were, and I am now unable to stand here any longer. |
### Chapter 1
*na ca śreyo 'nupaśyāmi hatvā svajanam āhave I na kāṅkṣe vijayaṃ kṛṣṇa na ca rājyaṃ sukhāni ca II*
na: not; ca: and; śreyaḥ: good; anupaśyāmi: I see; hatvā: after killing; svajanam: own kinsmen; āhave: in battle; na: not; kāṅkṣe: I desire; vijayaṃ: victory; kṛṣṇa: O Kṛṣṇa; na: not; ca: and; rājyaṃ: kingdom; sukhāni: pleasures; ca: and
1.31 I foresee only evil omens, O Kṛṣṇa, I do not see any good coming out of killing one's own kinsmen [svajanam] in this battle. I do not covet my dear Kṛṣṇa, victory or kingdom or pleasures.
*kiṃ no rājyena govinda kiṃ bhogair jīvitena vā I yeṣām arthe kāṅkṣitaṃ no rājyaṃ bhogāḥ sukhāni ca II*
*ta ime 'vasthitā yuddhe prāṇāṃs tyaktvā dhanāni ca I ācāryāḥ pitaraḥ putrāḥ tathaiva ca pitāmahāḥ II*
*mātulāḥ śvaśurāḥ pautrāḥ śyālāḥ saṃbandhinas tathā I etān na hantum icchāmi ghnato 'pi madhusūdana II*
*api trailokyarājyasya hetoḥ kiṃ nu mahīkṛ te I*
### *nihatya dhārtarāṣṭrān naḥ kā prī tiḥ syāj janārdana II*
kiṃ: what; no: to us; rājyena: by kingdom; govinda: Govinda; kiṃ: what; bhogaiḥ: by pleasures; jīvitena: life; vā: or; yeṣām: for whose; arthe: sake; kāṅkṣitaṃ: desired; no: by us; rājyaṃ: kingdom; bhogāḥ: enjoyment; sukhāni: happiness; ca: and; te: they; ime: these; avasthitāḥ: stand; yuddhe: in battle; prāṇān: lives; tyaktvā: giving up; dhanāni: wealth; ca: and; ācāryāḥ: teachers; pitaraḥ: fathers; putrāḥ: sons; tathā eva: like that; ca: and; pitāmahāḥ: grandfathers; mātulāḥ: maternal uncles; śvaśurāḥ: fathers-inlaw; pautrāḥ: grandsons; śyālāḥ: brothers-in-law; saṃbandhinaḥ: relatives; tathā: as well as; etān: these; na: not; hantum: for killing; icchāmi: I wish; ghnataḥ: killed; api: even; madhusūdana: O killer of the demon Madhu; api: even; trailokya: of the three worlds; rājyasya: of the kingdoms; hetoḥ: in exchange; kiṃ: what; nu: then; mahīkṛte: for the sake of the earth; nihatya: after slaying; dhārtarāṣṭrān: sons of Dhṛtarāṣṭra; naḥ: to us; kā: what; prītiḥ: pleasure; syāt: may be; janārdana: Janārdana; pāpaṃ: sins; eva: only; āśrayet: will take hold; asmān: us; hatvā: after killing; etān: these; ātatāyinaḥ: wrong-doers
1.32—1.36 Of what use will kingdom or happiness or even life be to us? For whose sake we desire this kingdom, enjoyment and happiness, they stand in battle staking their lives and property. Teachers, fathers, sons as well as grandfathers, maternal uncles, fathers-inlaw, grandsons, brothers-in-law and other relatives. Madhusūdana (Kṛṣṇa), even if I am killed (by them) I do not want to kill these ones even to gain control of all three worlds, much less for the earthly lordship. What pleasure will we get by destroying the sons of Dhṛtarāṣṭra, Janārdana? Only sin will overcome us if we slay these wrong doers.
*pāpam evāśrayed asmān hatvaitān ātatāyinaḥ I*
*tasmān nārhā vayaṃ hantuṃ dhārtarāṣṭrān svabāndhavān I svajanaṃ hi kathaṃ hatvā sukhinaḥ syāma mādhava II*
tasmāt: therefore; na: not; arhāḥ: justified; vayaṃ: we; hantuṃ: to kill; dhārtarāṣṭrān: the sons of Dhṛtarāṣṭra; svabāndhavān: our friends; svajanaṃ: kinsmen; hi: for; kathaṃ: how; hatvā: after killing; sukhinaḥ: happy; syāma: may be; mādhava: O Mādhava (Kṛṣṇa)
1.37 Therefore, it is not proper for us to kill the sons of Dhṛtarāṣṭra and our relations, for how could we be happy after killing our own kinsmen, Mādhava?
*yadyapyete na paśyanti lobhopahata cetasaḥ I kulakṣayakṛtaṃ doṣaṃ mitradrohe ca pātakam II*
yadyapi: even if; ete: these; na: not; paśyanti: see; lobhopahata: greed overtaken; cetasaḥ: intelligence; kulakṣayakṛtaṃ: in killing the race done; doṣaṃ: fault; mitradrohe: treason to friends; ca: and; pātakam: sin
1.38 O Janārdana, these men, blinded by greed, see no fault in killing one's family or being treasonable to friends, incur sin.
*kathaṃ na jñeyam asmābhiḥ pāpād asmān nivartitum I kulakṣaya kṛ taṃ doṣaṃ prapaśyadbhir janārdana II*
kathaṃ: why; na: not; jñeyam: to be understood; asmābhiḥ: by us; pāpāt: from sins; asmāt: from this; nivartitum: to turn away; kulakṣaya kṛtaṃ: destruction of a dynasty; doṣaṃ: evil; prapaśyadbhiḥ: by the witnessing; janārdana: Janārdana (Kṛṣṇa)
1.39 Why should we, who clearly see the sin in the destruction of a dynasty, not turn away from this crime?
*kulakṣaye praṇaśyanti kuladharmāḥ sanātanāḥ I dharme naṣṭe kulaṃ kṛ tsnam adharmo 'bhibhavatyuta II*
kulakṣaye: in destroying the family; praṇaśyanti: perish; kuladharmāḥ: the family traditions; sanātanāḥ: age-old; dharme: virtue; naṣṭe: destroyed; kulaṃ: family; kṛtsnam: whole; adharmaḥ: non-righteousness; abhibhavati: overtakes; uta: and
1.40 With the destruction of the dynasty, the age-old family traditions die and virtue having been lost, vice overtakes the entire race.
*adharmābhibhavāt kṛṣṇa praduṣyanti kula striyaḥ I strīṣu duṣṭāsu vārṣṇeya jāyate varṇasaṃkaraḥ II*
adharma: non-righteousness; abhi bhavāt: from the preponderance; kṛṣṇa: O Kṛṣṇa; praduṣyanti: become corrupt; kula striyaḥ: family women; strīṣu duṣṭāsu: when women become corrupt; vārṣṇeya: O Vārṣṇeya (Kṛṣṇa); jāyate: arises; varṇasaṃkaraḥ: intermixture of castes
1.41 When non-righteous practices become common, O Kṛṣṇa, the women of the family become corrupt, and with the degradation of womanhood, O Descendant of Vṛṣṇi, ensues intermixture of castes.
### *saṃkaro narakāyaiva kulaghnānāṃ kulasya ca I patanti pitaro hyeṣāṃ lupta piṇḍodaka kriyāḥ II*
saṃkaraḥ: mixture; narakāya: for hell; eva: only; kulaghnānāṃ: of the killers of the family; kulasya: of the family; ca: and; patanti: fall; pitaraḥ : forefathers; hi: also; eṣāṃ: their; lupta: deprived; piṇḍodaka: offering of rice and water to the departed souls; kriyāḥ: performances
*doṣair etaiḥ kulaghnānāṃ varṇa saṃkarakārakaiḥ I utsādyante jātidharmāḥ kuladharmāś ca śāśvatāḥ II*
doṣaiḥ: faults; etaiḥ: these; kulaghnānāṃ: of the destroyer of the family; varṇa saṃkara: mixture of castes; kārakaiḥ : by the doers; utsādyante: are destroyed; jāti dharmāḥ: caste rituals; kula dharmāḥ: family traditions; ca: and; śāśvatāḥ: age-old
1.42, 43 A mixture of blood damns the destroyers of race and the race itself. Deprived of offering of oblations of rice and water the departed souls of the race also fall, the age-long caste traditions and family customs of the killers of kinmen become extinct.
*utsannakula dharmāṇāṃ manuṣyāṇāṃ janārdana I narake 'niyataṃ vāso bhavatītyanuśuśruma II*
utsanna: spoiled; kula dharmāṇāṃ: of those who have the family traditions; manuṣyāṇāṃ: of such men; janārdana: O Kṛṣṇa; narake: in hell; aniyataṃ: always; vāsaḥ: residence; bhavati: becomes; iti: thus; anuśuśruma: we hear
1.44 O Janārdana, we hear that those who have lost family traditions dwell in hell for an indefinite period of time.
*aho bata mahat pāpaṃ kartuṃ vyavasitā vayaṃ I yad rājya sukha lobhena hantuṃ svajanam udyatāḥ II*
aho bata: alas; mahat: great; pāpaṃ: sins; kartuṃ: to do; vyavasitā: prepared; vayaṃ: we; yat: that; rājya: kingdom; sukha lobhena: by greed for kingdom; hantuṃ: to kill; svajanaṃ: kinsmen; udyatāḥ: prepared
1.45 Alas, we are prepared to commit greatly sinful acts of killing our kinsmen, driven by the desire to enjoy royal happiness.
*yadi mām apratīkāram aśastraṃ śastrapāṇayaḥ I dhārtarāṣṭrā raṇe hanyuḥ tan me kṣemataraṃ bhavet II*
yadi: if; māṃ: me; apratīkāraṃ: not resistant; aśastraṃ: unarmed; śastrapāṇayaḥ: with weapons in hand; dhārtarāṣṭrāḥ: the sons of Dhṛtarāṣṭra; raṇe: in the battle; hanyuḥ: may kill; tat: that; me: mine; kṣemataraṃ: better; bhavet: will be
1.46 It would be better if the sons of Dhṛtarāṣṭra, armed with weapons, killed me in battle while I am unarmed and unresisting.
*sañjaya uvāca evam uktvārjunaḥ saṃkhye rathopastha upāviśat I visṛ jya saśaraṃ cāpaṃ śokasaṃvignamānasaḥ II* sañjaya: Sañjaya; uvāca: said; evaṃ: thus; uktvā: having said; arjunaḥ: Arjuna; saṃkhye: in the battle field; rathopastha: chariot at the rear side; upāviśat: sat down; visṛ jya: having cast aside; saśaraṃ: with the arrow; cāpaṃ: the bow; śoka: sorrow; saṃvigna: distressed; mānasaḥ: with a mind
1.47 Sañjaya said: Arjuna, whose mind was agitated by grief on the battle field, having spoken thus, cast aside his bow along with the arrow and sat down at the rear portion of the chariot.
*iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṃvāde arjuna visāda yogo nāma prathamo 'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with the science of Brahman, the Supreme Absolute, *Brahmavidyā Yogaśāstra*, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the first chapter named, *Arjunaviṣāda Yogaḥ***,** *'The Yoga of Arjuna's Dilemma'*
### Chapter 2
*sañjaya uvāca taṁ tathākṛpayāviṣṭamaśrupūrṇākulekṣaṇam I viṣīdantaṁidam vākyamuvāca madhusūdanaḥ II*
sañjaya uvāca: Sañjaya said; taṁ: to him; tathā: thus; kṛpayā: by pity; āviṣṭam: overcome; aśrupūrṇā: full of tears; ākula: agitated; īkṣaṇam: (one with) eyes; viṣīdantaṁ: sorrowing; idaṁ: this; vākyam: word; uvāca: said; madhu-sūdanaḥ: the killer of Madhu
2.1 Sañjaya said: As Arjuna's eyes overflowed with tears of pity and despair, Madhusūdana (Kṛṣṇa) spoke to him thus.
*śrībhagavānuvāca kutastvā kaśmalamidaṁ viṣame samupasthitam I anārya-juṣṭam asvargyam akīrti-karam arjuna II*
śrī bhagavān uvāca: Lord says; kutaḥ: why; tvā: upon you; kaśmalam: delusion; idaṁ: this; viṣame: in this critical time; samupasthitam: arrived; anārya juṣṭam: unworthy of a noble soul; asvargyam: not leading to heaven; akīrtikaram: disgraceful; arjuna: O Arjuna
2.2 Bhagavān Kṛṣṇa says: Where from has this impurity, dejection descended on you at this critical time, Arjuna! You behave unlike a noble man and this will keep you away from realization.
*klaibyaṁ mā sma gamaḥ pārtha naitattvayyupapadyate I kṣudraṁ hṛdayadaurbalyaṁ tyaktvottiṣṭha parantapa II*
klaibyaṁ: impotence; mā: do not; sma gamaḥ: yield; pārtha: son of Pritā; na: not; etat: this; tvayi: in you; upapadyate: is fitting; kṣudraṁ: mean; hṛdaya daurbalyaṁ: weakness of heart; tyaktvaa: after abandoning; uttiṣṭha: get up; paraṁtapa: O destroyer of enemies
2.3 Do not yield to fear, Pārtha! It does not befit you. Drop this powerlessness of the heart and stand up, O Parantapa, destroyer of enemies!
*arjuna uvāca*
*katham bhīṣmamahaṁ saṅkhye droṇaṁ ca madhusūdana I iṣubhiḥ pratiyotsyāmi pūjārhāvarisūdana II*
arjuna uvāca: Arjuna said; katham: how; bhīṣmam: Bhīṣma; ahaṁ: I; saṅkhye: in battle; droṇaṁ: Droṇa; ca: also; madhusūdana: O killer of Madhu; iṣubhiḥ: with arrows; pratiyotsyāmi: shall counterattack; pūjārhāu: the two worthy of worship; arisūdana: O killer of the enemies
2.4 Arjuna said: O Madhusūdana (killer of Madhu), how can I oppose, in battle, Bhīṣma and Droṇa who are worthy of my worship?
*gurūnahatvā hi mahānubhāvān śreyo bhoktuṁ bhaikṣyam apīha loke I hatvārtha-kāmāṁs tu gurūnihaiva bhuñjīya bhogān rudhira-pradigdhān II*
gurūn: the elders; ahatvā: not having killed; hi: indeed; mahānubhāvān: great souls; śreyah: it is better; bhoktuṁ: to enjoy life; bhaikṣyam: begging; api: even; iha: in this life; loke: in this world; hatvā: after killing; arthakāmān: wealth and enjoyment; tu: but; gurūn: elders; iha: in this world; eva: only; bhuñjīya: has to enjoy; bhogān: enjoyable things; rudhira: blood; pradigdhān: tainted with
2.5 I would rather beg for my food in this world than kill the most noble of teachers. If I kill them, all my enjoyment of wealth and desires will be stained with blood.
*na caitadvidmaḥ kataranno garīyo yadvā jayema yadi vā no jayeyuḥ I yān eva hatvā na jijīviṣāmas te'vasthitāḥ pramukhe dhārtarāṣṭrāḥ II*
na: nor; cha: also; etat: this; vidmaḥ: do know; katarat: which; naḥ: us; garīyah: better; yat: what; vā: either; jayema: shall conquer; yadi: if; vā: or; naḥ: us; jayeyuḥ: shall conquer; yān: those whom; eva: only; hatvā: after killing; na: never; jijīviṣāmaḥ: want to live; te: all of them; avasthitāḥ: assembled; pramukhe: in front of; dhārtarāṣṭrāḥ: the sons of Dhṛtarāṣṭra
2.6 I cannot say which is better; their defeating us or us defeating them. We do not wish to live after slaying the sons of Dhṛtarāṣṭra who stand before us.
*kārpaṇya-doṣopahata-svabhāvaḥ pṛcchāmi tvāṁ dharma-saṁmūḍha-cetāḥ I yacchreyaḥ syānniścitaṁ brūhi tan me śiṣyaste'ham śādhi māṁ tvāṁ prapannam II*
kārpaṇya: miserly; doṣa: weakness; upahata: being inflicted by; svabhāvaḥ: characteristics; pṛcchāmi: I am asking; tvāṁ: you; dharma: religion; saṁmūḍha cetāḥ: bewildered mind; yat: what; śreyaḥ: good; syāt: may be; niścitaṁ: decidedly; brūhi: tell; tat: that; me: unto me; śiṣyaḥ: disciple; te: your; aham: I am; śādhi: just instruct; māṁ: me; tvāṁ: you; prapannam: surrendered
2.7 My heart is overwhelmed with pity and my mind is confused about what my duty is. I beg of you, please tell me what is best for me. I am your disciple. Instruct me as I seek refuge in you.
*na hi prapaśyāmi mamāpanudyād yac chokam ucchoṣaṇam indriyāṇām I avāpya bhūmāva-sapatnam-ṛddhaṁ rājyaṁ surāṇām api cādhipatyam II*
na: do not; hi: indeed; prapaśyāmi: I see; mama: my; apanudyāt: can drive away; yat: that; śokam: lamentation; ucchoṣaṇam: drying up; indriyāṇām: of the senses; avāpya: after achieving; bhūmau: on the earth; asapatnam: without rival; ṛddhaṁ: prosperous; rājyam: kingdom; surāṇām: of the demigods; api: even; ca: also; ādhipatyam: supremacy
2.8 Even if I were to attain unrivalled dominion and prosperity on earth or even lordship over the Gods, how would that remove this sorrow that burns my senses?
*sañjaya uvāca evamuktvā hṛṣīkeśaṁ guḍākeśaḥ parantapa I na yotsya iti govinda muktvā tūṣṇīṁ babhūva ha II*
sañjaya uvācha: Sañjaya said; evam: thus; uktvā: after speaking; hṛṣīkeśam: unto Kṛṣṇa, the master of the senses; guḍākeśaḥ: one who has won over sleep (Arjuna); parantapa: destroyer of the enemies; na yotsye: I shall not fight; iti: thus; govindam: unto Kṛṣṇa, the giver of pleasure; uktvā: having said; tūṣnīṁ: silent; babhūva: became; ha: clearly
2.9 Sañjaya said: Guḍākeśa (Arjuna) then said to Hṛṣīkeśa (Kṛṣṇa), 'Govinda, I shall not fight,' and fell silent.
*tam uvāca hṛṣīkeśaḥ prahasanniva bhārata I senayor ubhayor madhye viṣīdantamidaṁ vacaḥ II*
tam: unto him; uvācha: said; hṛṣīkeśaḥ: the master of the senses, Kṛṣṇa; prahasan: smiling; iva: as if; bhārata: O Dhṛtarāṣṭra, descendant of Bhārata; senayoḥ: of the armies; ubhayoḥ: of both; madhye: between; viṣīdantam : unto the lamenting one; idaṁ: the following; vachaḥ: words
2.10 Kṛṣṇa, Hṛṣikeśa, smilingly spoke the following words to the grief-stricken Arjuna, as they were placed in the middle of both armies.
*śrībhagavānuvāca aśocyān anvaśocas tvaṁ prajñāvādāṁś ca bhāṣase I gatāsūn agatāsūṁś ca nānuśocanti paṇḍitāḥ II* |
# Chapter 2
śrī bhagavān uvāca: the Lord says; aśocyān: those not worthy of lamentation; anvaśocas: you are lamenting; tvaṁ: you; prajñāvādāṁ: learned talks; ca: also; bhāṣase: you are speaking; gatāsūn: lost life; agatāsūn: not past life; ca: also; na: never; anuśocanti: lament; paṇḍitāḥ: the learned
2.11 Bhagavān says: You grieve for those that should not be grieved for and yet, you speak words of wisdom. The wise grieve neither for the living nor for the dead.
*na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ I na caiva na bhaviṣyāmaḥ sarve vayam ataḥ param II 2.12*
na: not; tu: but; eva: only; ahaṁ: I; jātu: at any time; na: not; āsaṁ: existed; na: it is not so; tvaṁ: yourself; na: not; ime: all these; janādhipāḥ: kings; na: never; ca: also; eva: only; na: not like that; bhaviṣyāmaḥ: shall exist; sarve: all of us; vayaṁ: we; ataḥ paraṁ: hereafter
2.12 It is not that at anytime in the past I did not exist. So did you and these rulers exist, and we shall not ever cease to be hereafter.
*dehino'sminyathā dehe kaumāraṁ yauvanaṁ jarā I tathā dehāntara prāptir dhīras tatra na muhyati II 2.13*
dehinaḥ: of the embodied soul; asmin: in this; yathā: as; dehe: in the body; kaumāraṁ: boyhood; yauvanaṁ: youth; jarā: old age; tathā: similarly; dehāntara: transference of the body; prāptiḥ: achievement; dhīraḥ: the brave; tatra: thereupon; na: never; muhyati: is deluded
2.13 Just as the spirit in this body passes through childhood, youth and old age, so does it pass into another body; the man centered in himself does not fear this.
*mātrā-sparśāśtu kaunteya śītoṣṇa-sukha-duḥka-dāḥ I āgamāpāyino'nityās tāṁs titikṣasva bhārata II 2.14*
mātrā: of the senses; spārśāḥ: contact; tu: only; kaunteya: O son of Kuntī; śīta: cold; uṣṇa: hot; sukha: pleasure; dukkha-dah: giving pain; āgama: appearing; apāyinaḥ: disappearing; anityāḥ: nonpermanent; tān: all of them; titikṣasva: tolerate; bhārata: O descendant of the Bhārata dynasty
2.14 O Kaunteya (son of Kuntī), contact with sense objects causes heat and cold, pleasure and pain, and these have a beginning and an end. O Bhārata, these are not permanent; endure them bravely.
*yaṁ hi na vyathayanty ete puruṣam puruṣarṣabha I samaduḥkhasukhaṁ dhīraṁ so'mṛtatvāya kalpate II 2.15*
yaṁ: whom; hi: indeed; na: never; vyathayanti: are distressing; ete: all these; puruṣam: to a person; puruṣarṣabha: O best among men; sama: equal; duḥkha: sorrow; sukhaṁ: happiness; dhīraṁ: brave; saḥ: he; amṛtatvāya: for liberation; kalpate: is fit
2.15 O Puruṣarṣabha, chief among men, these surely do not afflict the brave person, who is centered and complete. Pleasure and pain are the same to him and he is certainly ready for immortality, amṛatvā.
*nāsato vidyate bhāvo nābhāvo vidyate sataḥ I ubhayorapi dṛṣṭontas tv anayos tattva-darśibhiḥ II 2.16*
na: never; asataḥ: of the nonexistent; vidyate: there is; bhāvaḥ: existence; na: never; abhāvaḥ: non existence; vidyate: there is; sataḥ: of the eternal; ubhayoḥ: of the two; api: verily; dṛṣṭaḥ: observed; antaḥ: essence; tu: but; anayoḥ: of them; tattvadarśibhiḥ: truth by the seers
2.16 The nonexistent (asat) has no being; that which exists (sat) never ceases to exist. This truth about both is perceived by the Seers of Truth.
*avināśi tu tadviddhi yena sarvamidaṁ tatam I vināśamavyayasyāsya na kaścitkartumarhati II 2.17*
avināśi: imperishable; tu: but; tat: that; viddhi: know it; yena: by whom; sarvaṁ: all of the body; idaṁ: this; tataṁ: pervaded; vināśaṁ: destruction; avyayasya: of the imperishable; asya: of it; na kaścit: no one; kartuṁ: to do; arhati: is able
2.17 Know It to be indestructible by which all this body is pervaded. Nothing can destroy It, the Imperishable.
*antavanta ime dehā nityasyoktāḥ śarīriṇaḥ I anāśino 'prameyasya tasmād-yudhyasva bhārata II 2.18*
antavantaḥ: perishable; ime: all these; dehāḥ: bodies; nityasya: eternal in existence; uktāḥ: it is so said; śarīriṇaḥ: of the embodied soul; anāśinaḥ: never to be destroyed; aprameyasya: immeasurable; tasmāt: therefore; yudhyasva: fight; bhārata: O descendant of Bhārata
2.18 These bodies of the material energy are perishable. The energy itself is eternal, incomprehensible and indestructible. Therefore, fight, O Bhārata.
*ya enaṁ vetti hantāraṁ yaścainaṁ manyate hatam I ubhau tau na vijānīto nāyaṁ hanti na hanyate II 2.19*
yaḥ: anyone; enaṁ: this; vetti: knows; hantāraṁ: the killer; yaḥ: anyone; ca: also; enaṁ: this; manyate: thinks; hatam: killed; ubhau: both of them; tau: they; na: not; vijānītaḥ: know; na: never; ayaṁ: this; hanti: kills; na: nor; hanyate: be killed
2.19 Neither understands; he who takes the Self to be the slayer nor he who thinks he is slain. He who knows the Truth understands that the Self does not slay, nor is It slain.
*na jāyate mriyate vā kadācit nāyaṁ bhūtvā bhavitā vā na bhūyaḥ I ajo nityaḥ śāśvato 'yaṁ purāṇo na hanyate hanyamāne śarīre II 2.20*
na: never; jāyate: takes birth; mriyate: dies; vā: either; kadācit: at any time (past, present or future); na: never; ayaṁ: this; bhūtvā: having come into being; bhavitā: will come to be; vā: or; na: not; bhūyaḥ: after; ajaḥ: unborn; nityaḥ: eternal; śāśvataḥ: permanent; ayaṁ: this; purāṇaḥ: the oldest; na: never; hanyate: is killed; hanyamāne śarīre: when the body is killed
2.20 The Self is neither born nor does It ever die. After having been, It never ceases not to be. It is unborn, eternal, changeless and ancient. It is not killed when the body is killed.
*vedāvināśinaṁ nityaṁ ya enamajamavyayam I kathaṁ sa puruṣaḥ pārtha kaṁ ghātayati hanti kam II 2.21*
veda: knows; avināśinaṁ: indestructible; nityaṁ: permanent; yaḥ: one who; enaṁ: this (soul); ajam: unborn; avyayam: immutable; kathaṁ: how; saḥ: he; puruṣaḥ: person; pārtha: O Pārtha (Arjuna); kaṁ: whom; ghātayati: hurts; hanti: kills; kaṁ: whom
2.21 O Pārtha, how can man slay or cause others to be slain, when he knows It to be indestructible, eternal, unborn, and unchangeable?
*vāsāṁsi jīrṇāni yathā vihāya navāni gṛhṇāti naro 'parāṇi I tathā śarīrāṇi vihāya jīrṇā nyanyāni saṁyāti navāni dehī II 2.22*
vāsāṁsi: garments; jīrṇāni: old and worn out; yathā: as; vihāya: after giving up; navāni: new garments; gṛhṇāti: does accept; naraḥ: a man; aparāṇi: others; tathā: in the same way; śarīrāṇi: bodies; vihāya: after giving up; jīrṇāni: old and useless; anyāni: different; saṁyāti: accepts; navāni: new sets; dehī: the embodied soul
2.22 Just as man casts off his worn out clothes and puts on new ones, the Self casts off worn out bodies and enters newer ones.
*nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ I na cainaṁ kledayantyāpo na śoṣayati mārutaḥ II 2.23*
na: not; enaṁ: this (soul); chindanti: cut to pieces; śastrāṇi: weapons; na: not; enaṁ: this soul; dahati: burns; pāvakaḥ: fire; na: not; ca: also; enaṁ: this soul; kledayanti: moistens; āpaḥ: water; na: not; śoṣayati: dries; mārutaḥ: wind
2.23 Weapons do not cleave the Self, fire does not burn It, water does not moisten It and wind does not dry It.
*acchedyo'yamadāhyo'yam akledyo'śoṣya eva ca I nityaḥ sarvagataḥ sthāṇur acalo'yaṁ sanātanaḥ II 2.24*
acchedyaḥ: incapable of being cut; ayaṁ: this soul; adāhyaḥ: cannot be burned; ayaṁ: this soul; akledyaḥ: insoluble; aśoṣyaḥ: cannot be dried; eva: certainly; ca: and; nityaḥ: everlasting; sarvagataḥ: all-pervading; sthāṇuḥ: unchangeable; acalaḥ: immovable; ayaṁ: this soul; sanātanaḥ: eternally the same
2.24 The Self cannot be broken nor burnt nor dissolved nor dried up. It is eternal, all-pervading, stable, immovable and ancient.
*avyakto'yamacintyo'yamavikāryo'yamucyate I tasmādevaṁ viditvainaṁ nānuśocitumarhasi II 2.25*
avyaktaḥ: unmanifest; ayaṁ: this; acintyaḥ: unthinkable; ayaṁ: this; avikāryaḥ: immutable; ayaṁ: this; ucyate: is spoken of; tasmāt: therefore; evaṁ: as such; viditvā: having known; enaṁ: this; na: not; anuśocituṁ arhasi: (you) should not grieve
2.5 The Self is said to be unmanifest, unthinkable and unchangeable and able. Knowing this to be such, you should not grieve.
*atha cainaṁ nityajātaṁ nityaṁ vā manyase mṛtam I tathāpi tvaṁ mahābāho naivaṁ śocitum arhasi II 2.26*
atha: however; ca: also; enaṁ: this soul; nityajātaṁ: always born; nityaṁ: forever; vā: either; manyase: think; mṛtaṁ: dead; tathā api: still; tvaṁ: you; mahābāho: O mighty-armed one; na: not; enaṁ: like this ; śocituṁ arhasi: you lament
2.26 O mighty-armed, even if you should think of the soul as being constantly born and constantly dying, even then, you should not lament.
*jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca I tasmādaparihārye'rthe na tvaṁ śocitumarhasi II 2.27*
jātasya: one who has taken his birth; hi: indeed; dhruvo: certain; mṛtyuḥ: death; dhruvaṁ: certain; janma: birth; mṛtasya: of the dead; ca: also; tasmāt: therefore; aparihārye: for that which is unavoidable; arthe: in the matter of; na: do not; tvaṁ: you; śocituṁ arhasi: you lament
2.27 Indeed, death is certain for the born and birth is certain for the dead. Therefore, you should not grieve over the inevitable.
*avyaktādīni bhūtāni vyaktamadhyāni bhārata I avyakta-nidhanāny eva tatra kā paridevanā II 2.28*
avyaktādīni: unmanifest in the beginning; bhūtāni: living beings; vyakta: manifest; madhyāni: in the middle; bhārata: O descendant of Bhārata; avyakta nidhanāni: unmanifest after death; eva: like that; tatra: therefore; kā: what; paridevanā: lamentation
2.28 O Bhārata, all beings are unmanifest in their beginning, seemingly manifest in their middle, and unmanifest again in their end. So, what need then for greiving?
*āścaryavatpaśyati kaścidenam māścaryavadvadati tathaiva cānyaḥ I āścaryavaccainamanyaḥ śṛṇoti śṛutvāpyenaṁ veda na caiva kaścit II 2.29*
āścaryavat: amazingly; paśyati: see; kaścit: some one; enaṁ: this soul; āścaryavac: amazingly; vadati: speaks; tathā: like that; eva: only; ca: also; anyaḥ: another; āścaryavat: amazingly; ca: also; enaṁ: this soul; anyaḥ: another; śṛṇoti: hear; śrutvā: having heard; api: even; enaṁ: this soul; veda: do know; na: not; ca: and; eva: only; kaścit: someone
2.29 One sees It as a wonder, another speaks of It as a wonder, another hears of It as a wonder. Yet, having heard, none understands It at all.
*dehī nityamavadhyo 'yaṁ dehe sarvasya bhārata I tasmātsarvāni bhūtāni na tvaṁ śocitumarhasi II 2.30*
dehī: the soul; nityaṁ: eternally; avadhyaḥ: cannot be killed; ayaṁ: this soul; dehe: in the body; sarvasya: of everyone; bhārata: O descendant of Bhārata; tasmāt: therefore; sarvāṇi: all; bhūtāni: living entities (that are born); na: not; tvaṁ: yourself; śocituṁ arhasi: should grieve
2.30 O Bhārata, this that dwells in the body of everyone can never be destroyed; do not grieve for any creature.
*svadharmamapi cāvekṣya na vikampitumarhasi I dharmyāddhi yuddhācchreyo'nyat kṣatriyasya na vidyate II 2.31*
svadharmaṁ: one's own responsibility; api: also; ca: and; avekṣya: considering; na: not; vikampitum: to hesitate; arhasi: you deserve; dharmyāt hi yuddhāt: from righteous war indeed; śreyaḥ: better; anyat: anything else; kṣatriyasya: of the kṣatriya; na: does not; vidyate: exist
2.31 You should look at your own responsibility [svadharma] as a kṣatriya. There is nothing higher for a kṣatriya than a righteous war. You ought not to hesitate.
*yadṛcchayā copapannaṁ svargadvāramapāvṛtam I sukhinaḥ kṣatriyāḥ pārtha labhante yuddhamīdṛśam II 2.32*
yadṛcchayā: by its own accord; ca: also; upapannaṁ: arrived; svargadvāraṁ: gate of heaven; apāvṛtaṁ: wide open; sukhinaḥ: happy; kṣatriyāḥ: the members of the royal order; pārtha: O son of Pritā; labhante: achieve; yuddhaṁ: war; īdṛśaṁ: like this
2.32 O Pārtha, happy indeed are the kṣatriyas who are called to fight in such a battle without seeking. This opens for them the door to heaven.
*atha cettvamimaṁ dharmyaṁ saṅgrāmaṁ na kariṣyasi I tataḥ svadharmaṁ kīrtiṁ ca hitvā pāpamavāpsyasi II 2.33*
atha: therefore; cet: if; tvaṁ: you; imaṁ: this; dharmyaṁ: righteous; saṅgrāmaṁ: war; na: do not; kariṣyasi: you will perform; tataḥ: then; svadharmaṁ: your duty; kīrtiṁ: reputation; ca: also; hitvā: having lost; pāpaṁ: sin; avāpsyasi: do gain
2.33 If you will not fight this righteous war, then you will incur sin having abandoned your own responsibility [svadharma], and you will lose your reputation.
*akīrtiṁ cāpi bhūtāni kathayiṣyanti te'vyayām I saṁbhāvitasya cākīrtir maraṇādatiricyate II 2.34*
akīrtiṁ: infamy; ca: also; api: also; bhūtāni: all people; kathayiṣyanti: will speak; te: of you; avyayāṁ: undying; saṁbhāvitasya: of a respectable man; ca: also; akīrtiḥ: ill-fame; maraṇāt: than death; atiricyate: becomes more than
2.34 People too will remember your everlasting dishonor and to one who has been honored, dishonor is worse than death.
*bhayādraṇāduparataṁ maṁsyante tvāṁ mahārathāḥ I yeṣāṁ ca tvaṁ bahumato bhūtvā yāsyasi lāghavam II 2.35*
bhayāt: out of fear; raṇāt: from war; uparataṁ: retired; maṁsyante: will consider; tvāṁ: you; mahārathāḥ: the great generals; yeṣāṁ: of those who; ca: also; tvaṁ: you; bahumataḥ: in great estimation; bhūtvā: having become; yāsyasi: will get; lāghavaṁ: decreased in value
2.35 The great generals will think that you have withdrawn from the battle because you are a coward. You will be looked down upon by those who had thought much of you and your heroism in the past.
*avācyavādāṁśca bahūn vadiṣyanti tavāhitāḥ I nindantastava sāmarthyaṁ tato duḥkhataraṁ nu kim II 2.36*
avācyavādān: unspeakable words; ca: also; bahūn: many; vadiṣyanti: will say; tava : your; ahitāḥ: enemies; nindantaḥ: while vilifying; tava : your; sāmarthyaṁ: ability; tataḥ: than that; duḥkhataraṁ: more painful; nu: of course; kiṁ: what
2.36 Many unspeakable words would be spoken by your enemies reviling your power. Can there be anything more painful than this?
*hato vā prāpsyasi svargaṁ jitvā vā bhokṣyase mahīm I tasmāduttiṣṭha kaunteya yuddhāya kṛtaniścayaḥ II 2.37*
hato: being killed; vā: either; prāpsyasi: you will gain; svargaṁ: heaven; jitvā: after conquering; vā: or; bhokṣyase: you will enjoy; mahīṁ: the world; tasmāt: therefore; uttiṣṭha: get up; kaunteya: O son of Kuntī; yuddhāya: for war; kṛta niścayaḥ: determined
2.37 Slain, you will achieve heaven; victorious, you will enjoy the earth. O Kaunteya (son of Kuntī), stand up determined to fight.
*sukhaduḥkhe same kṛtvā lābhālābhau jayājayau I tato yuddhāya yujyasva naivaṁ pāpamavāpsyasi II 2.38*
sukha duḥkhe: in happiness as well as in distress; same: equal; kṛtvā: doing so; lābhālābhau: gain and loss; jayājayau: victory and defeat; tataḥ: thereafter; yuddhāya: for war; yujyasva: get ready; na: not; evaṁ: in this way; pāpaṁ: sin; avāpsyasi: you will gain
2.38 Pleasure and pain, gain and loss, victory and defeat–treat them all the same. Do battle for the sake of battle and you shall incur no sin.
*eṣā tebhihitā sānkhye buddhiryoge tvimāṁ śṛṇu I buddhyā yukto yayā pārtha karmabandhaṁ prahāsyasi II 2.39* |
# Chapter 2
eṣā: all these; te: you; abhihitā: described; sāṁkhye: in the Sāṅkhya Yoga (yoga of knowledge); buddhiḥ: intelligence; yoge: in the Karma Yoga of selfless action; tu: but; imāṁ: this; śṛṇu: hear; buddhyā: by intelligence; yuktaḥ: equipped; yayā: by which; pārtha: O son of Pritā; karma bandhaṁ: bondage of action; prahāsyasi: you shall throw off
2.39 Thus far, what has been taught to you concerns the wisdom of Sāṅkhya. Now, listen to the wisdom of yoga [buddhiyoga]. Having known this, O Pārtha, you shall cast off the bonds of action.
*nehābhikrama-nāśo 'sti pratyavāyo na vidyate I svalpamapyasya dharmasya trāyate mahato bhayāt II 2.40*
na: there is not; iha: in this path of yoga (of selfless action); abhikramanāśaḥ: loss of effort; asti: there is; pratyavāyaḥ: contrary result; na: not; vidyate: there is; svalpaṁ: a little; api: also; asya: of this discipline; dharmasya: of this occupation; trāyate: releases; mahataḥ: of very great; bhayāt: from fear
2.40 There is no wasted effort or dangerous effect in this path of yoga. Even a little knowledge of this, even a little practice of this dharma, protects and releases one from very great fear.
*vyavasāyātmikā buddhir ekeha kurunandana I*
*bahuśākhā hyanantāś ca buddhayovyavasāyinām II 2.41*
vyavasāyātmikā: fixed resolve; buddhiḥ: intelligence; ekā: only one; iha: in this (karma yoga); kuru nandana: O son of the Kurus; bahuśākhāḥ: various branches; hi: indeed; anantāḥ: unlimited; ca: also; buddhayaḥ: intelligence; avyavasāyināṁ: of the undecided (ignorant men moved by desires)
2.41 Joy of the Kurus, on this path (of yoga), the intelligence is resolute with a single-pointed determination. Thoughts of the irresolute are many, branched and endlsess.
*yāmimāṁ puṣpitāṁ vācaṁ pravadantyavipaścitaḥ I vedavādaratāḥ pārtha nānyadastīti vādinaḥ II 2.42*
yāṁ imāṁ: all these; puṣpitāṁ: flowery; vācaṁ: words; pravadanti: say; avipaścitaḥ: ignorant men; vedavādaratāḥ: devoted to the letter of the Veda; pārtha: O son of Pārtha; na: not; anyat: anything else; asti: there is; iti: thus; vādinaḥ: advocates
*kāmātmānaḥ svargaparā janmakarmaphalapradām I kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati II 2.43*
kāmātmānaḥ: desirous of sense gratification; svargaparāḥ: aiming at heaven as supreme goal; janma karma phala pradām: resulting in rebirth as the fruit; kriyā viśeṣa bahulāṁ: many rituals of various kinds; bhogaiśvarya: sense enjoyment opulence; gatiṁ: way; prati: towards
2.43 Men of little knowledge, who are very much attached toeulogizing the flowery words of the Vedas, O Pārtha, argue that, 'there is nothing else'; these advocates of Vedas (vādīna) look upon and recommend various fruitful actions for elevation to heavenly planets, resulting in high birth, power, and so forth. Thus being desirous of sense gratification and opulent life, they say that there is nothing more than this to living.
*bhogaiśvarya-prasaktānāṁ tayāpahṛtacetasām I vyavasāyātmikā buddhiḥ samādhau na vidhīyate II 2.44*
bhogaiśvarya: material enjoyment opulence; prasaktānāṁ: of those who are so attached; tayā: by such words; apahṛta cetasāṁ: bewildered in mind; vyavasāyātmikā: fixed determination; buddhiḥ: intellect; samādhau: in the supreme goal; na: not; vidhīyate: centers on
2.44 Those whose minds are attached to sense pleasures and lordship, who are diverted by such teachings, for them, the determination for steady meditation and samādhi, fixed intelligence does not happen.
*traiguṇyaviṣayā vedā nistraiguṇyo bhavārjuna I nirdvandvo nityas-attva-stho niryogakṣema ātmavān II 2.45*
traiguṇya viṣayā: pertaining to the three modes of material nature and the means of achieving them; vedā: Vedic literature; nistraiguṇyaḥ: indifferent to the material enjoyments and their means; bhava: be; arjuna: O Arjuna; nirdvandvaḥ: free from the pairs of opposites; nitya sattvasthaḥ: ever remaining in satva (eternal existence); niryogakṣemaḥ: free from (the thought of) acquisition and preservation; ātmavān: established in the Self
2.45 O Arjuna! Be you above the three guṇas (attributes) that the Vedas deal in: free yourself from the pairs-of-opposites and be always in satva (goodness), free from all thoughts of acquisition (yoga) or preservation (kṣema), and be established in the Self.
*yāvānartha udapāne sarvataḥ saṁplutodake I tāvānsarveṣu vedeṣu brāhmaṇasya vijānataḥ II 2.46*
yāvān: how much; arthaḥ: means; udapāne: in a well of water; sarvataḥ: on all sides; saṁplutodake: in a great reservoir of water; tāvān: that much; sarveṣu: in all; vedeṣu: in the Veda; brāhmaṇasya: of the man who knows the supreme Brahman; vijānataḥ: of one who has achieved enlightenment
2.46 The Brāhmaṇa (sage), who has known the Self, has little use for the vedic scriptures, as these are like a pool of water in a place that is already in flood, overflowing with a great water reservoir.
*karmaṇyevādhikāraste mā phaleṣu kadācana I mā karmaphalaheturbhūr mā te saṅgo 'stvakarmaṇi II 2.47*
karmaṇi: in the duties; eva: only; adhikāraḥ: right; te: of you; mā: never; phaleṣu: in the fruits; kadācana: at any time; mā: do not; karma phala: in the result of action; hetuḥ: cause; bhūḥ: let be; mā: never; te: of you; saṅgaḥ: attachment; astu: be there; akarmaṇi: in inaction
2.47 You have a right only to work, but never to the fruits (outcome) of action. Never let the fruit of action be your motive; and never let your attachment be to inaction.
*yogasthaḥ kuru karmāṇi saṅgaṁ tyaktvā dhanañjaya I siddhyasiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate II 2.48* yogasthaḥ: steadfast in yoga; kuru: perform; karmāṇi: duties; saṅgaṁ: attachment; tyaktvā: having abandoned; dhañajaya: O Dhanañjaya; siddhyasiddhyoḥ: success and failure; samaḥ: the same; bhūtvā: having become; samatvaṁ: evenness of mind; yoga: yoga; ucyate: is called
2.48 O Dhanañjaya! Do your actions dropping all attachment to the outcome, being centered and complete in Yoga. Be balanced in success and failure. Such evenness of mind is Yoga.
*dūreṇa hyavaraṁ karma buddhiyogād dhanañjaya I buddhau śaraṇamanviccha kṛpaṇāḥ phalahetavaḥ II 2.49*
dūreṇa hi avaraṁ: far superior; karma: activities; buddhiyogāt: based on the yoga of knowledge; dhanañjaya: O conqueror of wealth; buddhau: in such wisdom; śaraṇam: full surrender; anviccha: desire; kṛpaṇāḥ: wretched; phalahetavaḥ: those desiring fruit of action
2.49 O Dhanañjaya, beyond the action with selfish motive is Yoga (of action) in wisdom [buddhiyoga]. Wretched are those whose motive is the fruit (outcome); Surrender yourself fully to the wisdom of completion.
*buddhiyukto jahātīha ubhe sukṛtaduṣkṛte I tasmādyogāya yujyasva yogaḥ karmasu kauśalam II 2.50*
buddhiyuktaḥ: even minded person; jahāti: gives up; iha: in this life; ubhe: both; sukṛta duṣkṛte: good and bad results; tasmāt: therefore; yogāya: for the sake of yoga; yujyasva: be so engaged; yogaḥ: yoga; karmasu: in all activities; kauśalam: art (of freeing the Self from the bondage of action)
2.50 Endowed with the wisdom of evenness of mind, move
away from both good and evil deeds in this life. Devote yourself to yoga. Authenticity in action is yoga.
*karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ I janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam II 2.51*
karmajaṁ: born of action; buddhiyuktā: even minded ones; hi: indeed; phalaṁ: results; tyaktvā: after giving up; manīṣiṇaḥ: sages; janma bandha vinirmuktāḥ: free from the bondage of birth; padaṁ: position; gacchanti: reach; anāmayaṁ: without ills
2.51 The wise, having abandoned the outcome of their actions and possessed of knowledge of completion, are freed from the cycle of birth and death. They go to the state that is beyond all sorrow.
*yadā te mohakalilaṁ buddhirvyatitariṣyati I tadā gantāsi nirvedaṁ śrotavyasya śrutasya ca II 2.52*
yadā: when; te : they; moha kalilaṁ: slough of delusion; buddhiḥ: understanding; vyatitariṣyati: will pass through; tadā: at that time; gantāsi: you shall attain; nirvedaṁ: cheerlessness; śrotavyasya: all that is to be heard; śrutasya: all that is already heard; ca: also
2.52 When your wisdom takes you beyond delusion, you shall be indifferent to what has been heard and what is yet to be heard.
*śrutivipratipannā te yadā sthāsyati niścalā I samādhāvacalā buddhis tadā yogamavāpsyasi II 2.53*
śrutivipratipannā: confused by much hearing; te: this; yadā: when; sthāsyati: rests; niścalā: steady; samādhau: on God; acalā: unflinching; buddhiḥ: intellect; tadā: at that time; yogaṁ: self-realization; avāpsyasi: you will achieve
2.53 When you are not confused by what you have heard and your wisdom stands steady and unmoving in the Self, you shall attain Yoga, Self–realization.
*arjuna uvāca sthitaprajñasya kā bhāṣā samādhisthasya keśava I sthitadhīḥ kiṁ prabhāṣeta kimāsīta vrajeta kim II 2.54*
arjuna uvāca: Arjuna said; sthitaprajñasya: of one who is of secure mind; kā: what; bhāṣā: language; samādhisthasya: of one established in the tranquility of mind; keśava: O Kṛṣṇa; sthitadhīḥ: one with stable mind; kiṁ: how; prabhāṣeta: speak; kim: how; āsīta: sits; vrajeta: walks; kim: how
2.54 O Keśava! What is the description of one who stays in the space of completion in present moment and is merged in the restful awareness of truth and wisdom? How does one of steady wisdom speak, how does he sit, how does he walk?
*śrībhagavānuvāca prajahāti yadā kāmān sarvānpārtha manogatān I*
*ātmanyevātmanā tuṣṭaḥ sthitaprajñastadocyate II 2.55*
śrī bhagavān uvāca: The Lord says; prajahāti: gives up; yadā: when; kāmān: desires; sarvān: of all varieties; pārtha: O son of Pritā; manogatān: existing in mind; ātmani: in the soul; eva: only; ātmanā: by the self; tuṣṭaḥ: satisfied; sthitaprajñaḥ: one of secure understanding; tadā: at that time; ucyate: is said
2.55 Śrī Bhagavān says: O Pārtha, a man who casts off completely all the desires of the mind and is satisfied in the Self by the Self, He is said to be Sthhitaprajña, one of steady wisdom in completion.
*duḥkheṣv anudvigna-manāḥ sukheṣu vigataspṛhaḥ I vītarāgabhayakrodhaḥ sthitadhīrmunirucyate II 2.56*
duḥkheṣu: in sorrow; anudvignamanāḥ: without being agitated in mind; sukheṣu: in happiness; vigataspṛhaḥ: without being interested; vīta: free from; rāga: passion; bhaya: fear; krodhaḥ: anger; sthitadhīḥ: one who is steady in mind; muniḥ: a sage; ucyate: is called
2.56 He whose mind is not disturbed by adversity and who, in prosperity, does not go after other pleasures, he who is free from attachment, fear or anger is called a sage of steady wisdom.
*yaḥ sarvatrānabhisnehas tat tat prāpya śubhāśubham I nābhinandati na dveṣṭi tasya prajñā pratiṣṭhitā II 2.57*
yaḥ: one who; sarvatra: everywhere; anabhisnehaḥ: without affection; tat: that; tat: that; prāpya: after achieving; śubhāśubhaṁ: good evil; na: not; abhinandati: rejoices; na: not; dveṣṭi: resents; tasya: his; prajñā: knowledge; pratiṣṭhitā: fixed
2.57 His wisdom is fixed who is everywhere without attachment, meeting with anything good or bad and who neither rejoices nor hates.
*yadā saṁharate cāyaṁ kūrmo 'ṅgānīva sarvaśaḥ I indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā II 2.58*
yadā: when; saṁharate: withdraws; ca: also; ayaṁ: this; kūrmaḥ: tortoise; aṅgānī: limbs; iva: like; sarvaśaḥ : altogether; indriyāṇi : senses; indriyārthebhyaḥ: from the sense objects; tasya: his; prajñā: consciousness; pratiṣṭhitā: fixed
2.58 As the tortoise withdraws its limbs from all sides, when a person withdraws his senses from the sense-objects, his wisdom becomes steady in completion.
*viṣayā vinivartante nirāhārasya dehinaḥ I rasavarjaṁ raso'pyasya paraṁ dṛṣṭvā nivartate II 2.59*
viṣayāḥ: sense objects; vinivartante: turn away; nirāhārasya: of one who does not enjoy them with his senses; dehinaḥ: of the embodied; rasavarjaṁ: yearning, persisting; rasaḥ: yearning; api: although there is; asya: his; paraṁ: the supreme; dṛṣṭvā: after seeing; nivartate: returns
2.59 From the body, the sense objects turn away, but the desires remain; his desires also leave him on seeing the Supreme.
*yatato hyapi kaunteya puruṣasya vipaścitaḥ I*
### *indriyāṇi pramāthīni haranti prasabhaṁ manaḥ II 2.60*
yatataḥ: while endeavoring; hi: indeed; api: also; kaunteya: O son of Kuntī; puruṣasya: of the man; vipaścitaḥ: the wise; indriyāṇi: the senses; pramāthīni: turbulent; haranti: carry away; prasabhaṁ: by force; manaḥ: the mind
2.60 O Kaunteya (son of Kuntī), the turbulent senses carry away the mind of a wise man, though he is striving to be in control.
*tāni sarvāṇi saṁyamya yukta āsīta matparaḥ I vaśe hi yasyendriyāṇi tasya prajñāpratiṣṭhitā II 2.61*
tāni: those senses; sarvāṇi: all; saṁyamya: keeping under control; yuktaḥ: yogi; āsīta: sitting; matparaḥ: devoted to Me; vaśe: in full subjugation; hi: indeed; yasya: one whose; indriyāṇi: senses; tasya: his; prajñā; mind; pratiṣṭhitā: stable
2.61 Having restrained them all, he should sit steadfast, intent on Me. His mind is steady in the present whose senses are under control.
*dhyāyato viṣayānpuṁsaḥ saṅgasteṣūpajāyate I saṅgātsañjāyate kāmaḥ kāmātkrodhobhijāyate II 2.62*
dhyāyataḥ: contemplating; viṣayān: sense objects; puṁsaḥ: of the person; saṅgaḥ: attachment; teṣu: in these sense objects; upajāyate: develops; saṅgāt: from attachment; saṁjāyate: develops; kāmaḥ: desire; kāmāt: from desire; krodhaḥ: anger; abhijāyate: ensues
2.62 When a man thinks of objects, it gives rise to attachment for them. From attachment, desire arises; from desire, anger is born.
*krodhād bhavati saṁmohaḥ saṁmohāt smṛtivibhramaḥ I smṛtibhraṁśād buddhināśo buddhināśātpraṇaśyati II 2.63*
krodhāt: from anger; bhavati: takes place; saṁmohaḥ: illusion; saṁmohāt: from illusion; smṛti: of memory; vibhramaḥ: loss; smṛti bhraṁśāt: from loss of memory; buddhi nāśaḥ: loss of reason; buddhināśāt: from loss of reason; praṇaśyati: perishes
2.63 From anger arises delusion, from delusion, loss of memory, from loss of memory, the destruction of discrimination, from destruction of discrimination, he perishes.
*rāgadveṣaviyuktaistu viṣayānindriyaiścaran I ātmavaśyairvidheyātmā prasādamadhigacchati II 2.64*
rāga dveṣa: likes and disklikes; viyuktaiḥ: by those free from such things; tu: but; viṣayān: sense objects; indriyaiḥ: by the senses; caran: enjoying; ātmavaśyaih: by the disciplined; vidheyātmā: self controlled; prasādaṁ: placidity of mind; adhigacchati: attains
2.64 The self-controlled man, moving among objects with his senses under control, free from both attraction and repulsion, attains peace.
*prasāde sarvaduḥkhānāṁ hānirasyopajāyate I prasannacetaso hyāśu buddhiḥ paryavatiṣṭhate II 2.65*
prasāde: with achieving peace of mind; sarva: of all; duḥkhānāṁ: of miseries; hāniḥ: destruction; asya: his; upajāyate: takes place; prasannacetasaḥ: of the happy-minded; hi: indeed; āśu: very soon; buddhiḥ: intelligence; paryavatiṣṭhate: firmly established
2.65 All pains are destroyed in that peace, for the intellect of the tranquil-minded soon becomes steady. |
*nāsti buddhirayuktasya na cāyuktasya bhāvanā I na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham II 2.66*
na asti : there is not; buddhiḥ: wisdom; ayuktasya: of one who is not connected to Self; na: neither; ca: and; ayuktasya: of one devoid of Self awareness; bhāvanā: devotion; na: neither; ca: and; abhāvayataḥ: for the indisciplined; śāntiḥ: peace; aśāntasya: of the undisciplined; kutaḥ: how; sukhaṁ: happiness
2.66 A person not in self awareness cannot be wise or happy or peaceful. How can there be happiness to one without peace?
*indriyāṇāṁ hi caratāṁ yanmano 'nuvidhīyate I tadasya harati prajñāṁ vāyurnāvamivāmbhasi II 2.67*
indriyāṇāṁ: of the senses; hi: indeed; caratāṁ: moving among objects; yat: that; manaḥ: mind; anu: with; vidhīyate: joined; tat: that; asya: his; harati: takes away; prajñāṁ: discrimination; vāyuḥ: wind; nāvaṁ: a boat; iva: like; ambhasi: on the water
2.67 He loses his awareness of the present moment when his mind follows the wandering senses, just as the wind carries away a boat on the waters.
# *tasmādyasya mahābāho nigṛhītāni sarvaśaḥ I indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā II 2.68*
tasmāt: therefore; yasya: of one's; mahābāho: O mighty-armed one; nigṛhītāni: so curbed down; sarvaśaḥ: in all respects; indriyāṇi: the senses; indriyārthebhyaḥ: from the sense objects; tasya: his; prajñā: intelligence; pratiṣṭhitā: fixed
2.68 O Mahābāho (mighty-armed one), his knowledge is therefore steady whose senses are completely detached from sense objects.
*yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī I yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ II 2.69*
yā: what; niśā: is night; sarva: all; bhūtānāṁ: of living entities; tasyāṁ: in that; jāgarti: wakeful; saṁyamī: the self-controlled; yasyāṁ: in which; jāgrati: awake; bhūtāni: all beings; sā: that is; niśā: night; paśyataḥ: for the seer; muneḥ: for the sage
2.69 The self–controlled man lies awake in that which is night to all beings. That in which all beings are awake is the night for the sage who sees.
> *āpūryamāṇ amacala-pratiṣṭhaṁ samudramāpaḥ praviśanti yadvat I tadvatkāmā yaṁ praviśanti sarve sa śāntimāpnoti na kāmakāmī II 2.70*
āpūryamāṇaṁ: always filled; acalapratiṣṭhaṁ: steadily established; samudraṁ: the ocean; āpaḥ: water; praviśanti: enter; yadvat: as; tadvat: so; kāmāḥ: desires; yaṁ: one; praviśanti: enter; sarve: all; saḥ: that person; śāntiṁ: peace; āpnoti: achieves; na: not; kāmakāmī: one who cherishes longings
2.70 Just as all waters enter the ocean, he attains peace into whom all desires enter, which when filled from all sides, remains unmoved; not the desirer of desires.
*vihāya kāmānyaḥ sarvān pumāṁścarati niḥspṛhaḥ I nirmamo nirahañkāraḥ sa śāntimadhigacchati II 2.71*
vihāya: after giving up; kāmān: desires for sense gratification; yaḥ: the person; sarvān: all; pumān: a person; carati: moves; niḥspṛhaḥ: desireless; nir mamaḥ: without a sense of proprietorship; nir ahaṁkāraḥ: without false ego; saḥ: he; śāntiṁ: peace; adhigacchati: attains
2.71 The man who moves about abandoning all desires, without longing, without the sense of I and mine, attains peace.
*eṣā brāhmī sthitiḥ pārtha naināṁ prāpya vimuhyati I thitvāsyāmantakāle'pi brahmanirvāṇamṛcchati II 2.72*
eṣā: this; brāhmī: God-realised soul; sthitiḥ: situation; pārtha: O son of Pritā; na: not; enāṁ: this; prāpya: after achieving; vimuhyati: get deluded; sthitvā: being so situated; asyāṁ: in this state; antakāle: at the end of life; api: also; brahma nirvāṇaṁ: passing into one with the ultimate Reality; ṛcchati: attains
2.72 O Pārtha, this is the state of Brahman, Brāhmī-sthiti; none is deluded after attaining this. Even at the end of life, one attains Brahmanirvāṇa, oneness with Brahman when established in this state.
*iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde sāṅkhya yogo nāma dvitīyo'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the second chapter named, *Sāṅkhya Yogaḥ***,** *'The Yoga of Knowledge of Completion.'*
*arjuna uvāca jyāyasī cetkarmaṇaste matā buddhirjanārdana I tatkiṁ karmaṇi ghore māṁ niyojayasi keśava II 3.1*
arjuna: Arjuna; uvāca: says; jyāyasī: speaking highly; cet: although; karmaṇaḥ: action; te: your; matā: opinion; buddhir: knowledge; janārdana: Janārdana; tat: therefore; kiṁ: why; karmaṇi: in action; ghore: terrible; māṁ: me; niyojayasi: engaging me; keśava: Keśava (slayer of the demon Keśi)
3.1 Arjuna says: O Janārdana, O Keśava, Why do You make me engage in this terrible war if You think that knowledge is superior to action?
*vyāmiśreṇeva vākyena buddhiṁ mohayasīva me I tadekaṁ vada niścitya yena śreyohamāpnuyām II 3.2* vyāmiśreṇa: by ambiguous; iva: as; vākyena: words; buddhiṁ: intelligence; mohayasi: confusing; iva: as; me: my; tat: therefore; ekaṁ: one; vada: tell; niścitya: for certain; yena: by which; śreyaḥ: benefit; ahaṁ: I; āpnuyāṁ: may have
3.2 My intelligence is confused by Your conflicting words. Tell me clearly what is best for me.
*śrībhagavānuvāca loke'smindvividhā niṣṭhā purā proktā mayānagha I jñānayogena sāṁkhyānāṁ karmayogena yoginām II 3.3*
śrī bhagavān uvāca: the Lord says; loke: in the world; asmin: this; dvividhā: two kinds of; niṣṭhā: faith; purā: before; proktā: were said; mayā: by Me; anagha: O sinless one; jñānayogena: by the yoga of knowledge; sāṁkhyānāṁ: of the Sāṅkhya; karmayogena: by the yoga of action; yoginām: of the yoga practitioners
3.3 The Lord says, 'O sinless Arjuna, as I said before, in this world there are two paths; Self knowledge for the intellectual and the path of action of the knowing.
*na karmaṇāmanārambhānnaiṣkarmyaṁ puruṣo'śnute I na ca sannyasanādeva siddhiṁ samadhigacchati II 3.4*
na: without; karmaṇām: of the actions; anārambhāt: abstaining; naiṣkarmyaṁ: freedom from action; puruṣaḥ: man; aśnute: achieve; na: not; ca: also; sannyasanāt: by renunciation; eva: surely; siddhiṁ: success; samadhigacchati: attain
3.4 A person does not attain freedom from action by abstaining from work, nor does he attain fulfillment by giving up action.
*na hi kaścitkṣaṇamapi jātu tiṣṭhatyakarmakṛt I kāryate hyavaśaḥ karma sarvaḥ prakṛtijairguṇaiḥ II 3.5*
na: not; hi: surely; kaścit: anyone; kṣaṇam: for a moment; api: also; jātu: even; tiṣṭhati: stands; akarmakṛt: without doing something; kāryate: forced to work; hi: surely; avaśaḥ: helplessly; karma: action; sarvaḥ: all; prakṛtijaih: of the modes of material nature; guṇaiḥ: by the attributes
3.5 Surely, not even for a moment can anyone stand without doing something. He is always in action, despite himself, as this is his very nature.
*karmendriyāṇi saṁyamya ya āste manasā smaran I indriyārthānvimūḍhātmā mithyācāraḥ sa ucyate II 3.6*
karmendriyāṇi: the five working sense organs; saṁyamya: restraining; ya: who; āste: remains; manasā: mentally; smaran: recollecting; indriyārthān: objects of the senses; vimūḍha: foolish; atma: soul; mithyācāraḥ: hypocrite; saḥ: he; ucyate: is called
3.6 He who restrains the sense organs, but who still thinks of the objects of the senses is deluded and is called a hypocrite.
*yastvindriyāṇi manasā niyamyārabhate 'rjuna I karmendriyaiḥ karmayogamasaktaḥ sa viśiṣyate II 3.7*
yaḥ: who; tu : but; indriyāṇi : senses; manasā: by the mind; niyamya: controlling; ārabhate: begins; arjuna: O Arjuna; karmendriyaiḥ: by the active
## Bhagavad Gita Decoded_English_part_3.md
# The War Begins
- 1.13 *Conches, bugles, trumpets, drums, and horns all suddenly sounded; Their combined sound renting the skies.*
- 1.14 *Then, seated on a magnificent chariot drawn by white horses, both Mādhava (Kṛṣṇa) and Arjuna sounded their divine conches.*
- 1.15 *Hṛṣikeśa (Kṛṣṇa) blew on His conch, the Pāñcajanya; Dhanañjaya (Arjuna) sounded the Devadatta and Vṛkodara (Bhīma) sounded his mighty conch called Pauṇḍra.*
- 1.16, 1.17, 1.18 *King Yudhisṭra, the son of Kuntī, blew his conch, the Anantavijaya; Nakula and Sahadeva blew the Sughośa and Maṇipuṣpaka. That great archer, the king of Kāśī, the great fighter Śikhaṇḍi, Dṛṣṭadyumna, Virāṭa and the invincible Sātyaki, Drupada, the sons of Draupadī, and the others, such as the mightyarmed son of Subhadrā, all sounded their conches.*
Conches, called *śankha* in Saṃskṛit, are the shells of mollusks that live in the sea. From time immemorial, Hindu scriptures have referred to the use of conches during ritualistic, devotional and celebratory occasions. In general, a conch is blown to signify obeisance to the Divine, or in celebration of an auspicious, victorious occasion.
Each of the great warriors in the Mahābhārat war had his own conch with its unique sound signature. Most of the great warriors also had their own chariot flags and their weapons, especially their bows, had great spiritual significance. It is said that Arjuna's presence in any part of the battlefield would be known by the sound of his conch and the twang of his bow!
When Bhīṣma blew his conch in support of Duryodhana, the response was tumultuous on both sides. Every warrior on the battlefield took out his conch and blew his signature note. Of all the sounds that emanated at that moment, a few were heard above the rest. Kṛṣṇa sounded His Pañcajanya, the conch of Viṣṇu, which drowned out all other sounds. It was the victorious announcement for all that the Divine was already present with the Pāṇḍava army.
Vyāsa, through Sañjaya, attributes divinity only to Kṛṣṇa's conch, not to anyone else's. He refers to Kṛṣṇa as *Mādhava*, and later as *Hṛiṣīkeśa*. *Mādhava* signifies that Kṛṣṇa is an Incarnation of Viṣṇu, the husband of Lakṣmī, goddess of wealth and fortune. In this context, it signifies that whoever Kṛṣṇa sides with would be invincible. Kṛṣṇa is then referred to as *Hṛiṣīkeśa*, controller of the senses, the superconscious, who has created the māyā, the illusion that is this great war of Mahābhārat. Vyāsa implies that all that happens is a creation of Kṛṣṇa. For what purpose? He alone knows. The Divine truly has no purpose. The Divine IS, that's all.
Kṛṣṇa was Arjuna's charioteer. Arjuna's chariot and his bow, Gāṇḍīva were a blessing from Agnī, the fire god. The chariot was capable of traversing all three worlds. The chariot flew the flag of Hanumān, the monkey god, the close confidante, disciple of Lord Śrī Rāma, the earlier Incarnation of Viṣṇu or Kṛṣṇa. Hanumān had blessed Bhīma that he would be with the Pāṇḍava princes at all times, and he himself would ride upon Arjuna's chariot flag. Wherever Hanumān is, Śrī Rāma is present. So Arjuna is accompanied not only by Śrī Kṛṣṇa, but also by His earlier Incarnation Śrī Rāma! Arjuna and the Pāṇḍava princes were twice blessed! Arjuna is referred to as Dhañanjaya, winner of wealth, in reference to his ability to generate the wealth needed by his brother Yudhishṭra.
Not to be outdone, Bhīma, also called Vṛikodara blew on his conch Pauṇḍra, a fearsome sound that invoked dread amongst the Kaurava army. Bhīma was feared by his enemies for his strength and anger. The other three Pāṇḍava princes, Yudhiṣṭra, Nakula and Sahadeva and then by the great warriors, Drupada, Virāṭa, Sātyaki, Śikhaṇḍī, Dṛṣṭadyumna, Abhimanyu and others followed, all blowing their conches in celebration of their impending victory.
Each of these warriors had a great history. Yudhiṣṭra, the eldest of the Pāṇḍava princes, was born to his mother Kuntī through the grace of Yama, the god of justice and death, and was universally known as *Dharmarāja*, the king of truth, as he was established in *dharma*, an embodiment of integrity with the power of words, never known to tell a lie. Nakula and Sahadeva embodied enriching, the power of living who were born to Mādri, the second wife of Pāṇḍu, through the grace of the Aśvini Kumāras, celestial beings.
Drupada, the king of Pāñchāla, was the father of Dṛṣṭadyumna and Draupadī, wife of the Pāṇḍavas. Virāṭa was the king in whose kingdom the five Pāṇḍava princes and Draupadī spent a year in hiding. His daughter married Abhimanyu, Arjuna's son by Subhadrā, Kṛṣṇa's sister. Śikhaṇḍi was born as Bhīṣma's nemesis, when Ambā, a princess whom Bhīṣma captured as a bride for his stepbrother Vicitravīrya, immolated herself to be reborn to avenge her shame.
It is as if Sañjaya, the narrator of the war, repeatedly tries to impress upon the blind king Dhṛtarāśṭra the caliber of the Pāṇḍava warriors. Sañjaya specifically refers to these warriors as '*aparājita*', invincible, ever victorious in whatever task they undertook, implying that they would be victorious in this war.
It is significant that Bhiṣma's conch, sounded by him as the Commander-in-Chief of Kaurava army, to signify the war opening, was responded to by Kṛṣṇa, and not by Dṛṣṭadyumna, the Pāṇḍava Commander-in-Chief, or any of the other Pāṇḍava princes. Kṛṣṇa's was a response of victory, not a reaction to the challenge issued by Bhiṣma.
## **Law of Cosmos is Responsibilism**
Understand, if you feel that you are not responsible, you react. If you feel that you are responsible, you respond. When all your actions are responses and not reactions, you are a *karma yogi*; no karma binds you—you are living in completion and expressing completion. The cosmic vibration of Kṛṣṇa's *Pañcajanya* conch was a declaration of His responsibility for everything in and around Him, an acceptance of the fact that whatever was thrown at the Pāṇḍava army was being accepted by Him, Divinity Incarnate.
Kṛṣṇa, as the Superconscious guide of the Pāṇḍavas, the five embodiments of *dharma*, absolves them of any incompletions, any guilt or wrongdoing by taking upon Himself the responsibility for everything happening and is to happen.
The biggest question we have in our mind is, 'How can I be responsible for everything happening around me? I can be held responsible for what is happening inside me. How can I be held responsible for what is happening outside me? For example, if an accident happens in my life, how can I be responsible?' Everybody asks this question! Let me answer you.
Listen: there is an important difference between being the cause for something, and being responsible for it! Sometimes you may not be the reason for a certain happening, but if it is affecting *your* life, you ARE responsible for that happening. For example, you may not be the cause of political corruption in your country, but as a citizen of the country, you ARE responsible for it! You may not be the reason for it, but that doesn't mean that you are not responsible in truth.
You need to know that unless you take responsibility, you are neither going to improve the situation, nor you are going to expand your inner space. |
- A person who does not feel responsible even for his own actions is an animal. He lives in a very low-level consciousness! Duryodhana along with the Kaurava army represents this low-level consciousness.
- A person who feels responsible for his own actions is a human being. He lives in a middle-level consciousness! There were many warriors who felt responsible for their actions, their duties and even supported Duryodhana, they represent this middle-level consciousness.
- A person who takes responsibility even for others' actions is Divine. He lives in leadership consciousness, *Īśvaratva.* Śrī Kṛṣṇa is the *Īśvara,* the leader of the Universe, responsible for the whole Cosmos, with the ability to do anything with the Cosmos.
We always feel that responsibility is a burden. NO! It is a power! Responsibility makes you powerful. Responsibility directly leads you to leadership consciousness, *Īśvaratva*. As long as you feel responsible only for your family, you remain as the head of just your family. When you feel responsible for the community, you become a leader of the community. As your feeling of responsibility expands in you, your leadership quality also expands as a power.
**The decision to feel responsible for the whole Cosmos is Enlightenment! Feeling responsible for the Whole and declaring to live by your feeling is responsible declaration, known in Hindu spiritual practice as** *nididyāsana*. **Responsible declaration unlocks the power of feeling or** *prema śakti* **in you.**
Listen. Cosmos functions on 'responsibilism.' The law of Cosmos, the natural law of Existence, *dharma* is responsibilism. The law of nature is responsibilism. Kṛṣṇa leads the whole war with this one truth, *satya* of 'responsibilism.'
**The whole Mahābhārat war is Kṛṣṇa's expression of the power of His responsibilism, Īśvaratva.** Even though Kṛṣṇa or His actions are not responsible for the war, even though He is not the reason for the war, He takes the responsibility even for others' inauthenticity and others' irresponsibility and reestablishes *dharma*, the cosmic law of responsibilism. This is the job of an Incarnation.
The rest of the Pāṇḍava army, including Arjuna, follow Kṛṣṇa's lead by blowing their divine conches.
# Arjuna Falters
1.19 *This tumultuous sounding of the conches reverberated in the sky and the earth, and shattered the hearts of the sons of Dhṛtarāsṭra.*
- 1.20 *Then, seated in his chariot, which bore the flag of Hanumān, Arjuna lifted his bow, fixed his arrows and looking at the sons of Dhṛtarāṣṭra spoke to Kṛṣṇa.*
1.21, 1.22 *Arjuna said:*
*O Acyuta (Infallible One), please position my chariot between the two armies and let me see the warmongers gathered here with whom I must wage this battle.*
When Bhīṣma sounded his conch, it invited back the resounding response of the conches of the Pāṇḍava warriors. There is no mention by Sañjaya that Bhīṣma's conch or the accompanying sounds of drums and trumpets from the Kaurava army caused any concern amongst the Pāṇḍava army.
What he says now is different. With the roar of the conches of the Pāṇḍava warriors, led by Kṛṣṇa and Arjuna, Sañjaya says that the hearts of the sons of Dhṛitarāṣṭra were shattered.
The words used here are significant. He says that the blowing of the conches created vibrations in the sky and upon the earth. The conches of the Pāṇḍava princes and other great warriors were not mere musical instruments; they were filled with great spiritual power and divine presence. They were in fact *mantra* or sacred sounds, which created powerful vibrations affecting the environment. That is the uproar Sañjaya was talking about.
In the Hindu Purāṇas, epics, one finds references to weapons called *astra*. An *astra* is not a physical weapon. It is a thought, a word that was given enormous power by its creator to destroy, even to the extent of a nuclear device. Later in the Mahābhārat war, power nuclear weapons like *Brahmāstra*, deadliest of all the *astras*, capable of delivering destruction were attempted to be used. Just by the power of thought and words, the nuclear energy was invoked in the warrior's mounted arrow. Kṛṣṇa received the *Brahmāstra* on Him before it could do any damage.
The conches that the Pāṇḍava warriors used were not meant to destroy physically, but they were clearly successful in destroying the fantasies of the Kaurava princes. The purpose of sounding conches was to set the stage for the battle and to define its boundaries. The Pāṇḍava princes and warriors had the comfort of knowing that they were doing what was right, both in their own hearts and in the eyes of God, since they had the association and support of Kṛṣṇa Himself. The Kaurava princes were afraid. All that motivated them was greed and envy. They did not have divine purpose as their motivation.
Sañjaya, with his powerful *ājña*, third eye vision, was able to see far beyond the superficial responses on the battlefield. He was able to unravel the unconscious, deep rooted patterns, emotions and responses of the warriors. Whatever may have been the perceived reaction of the Kaurava army to the response from the Pāṇḍava warriors, Sañjaya concludes that the Kaurava princes were demoralized, imbalanced. The armies went face-to-face in military formation. The conches had sounded in anticipation. The warriors on both sides were waiting for their commanders to signal the first move in offense.
Arjuna was at the forefront of the Pāṇḍava army. He had blown his conch, Devadatta, at the same time as Kṛṣṇa sounded His Pañcajanya. Arjuna had taken up his divine bow Gāṇḍīva, and had fixed the arrow to the bow. However, instead of releasing the arrow, Arjuna looked at the Kaurava army amassed in front of him, with all the Kaurava princes, his cousins, facing him. He then addressed Kṛṣṇa, his friend, mentor, divine guide and charioteer.
For the first time in this scripture, Arjuna speaks. Arjuna is not the
mere hero of Mahābhārat in this *Gītā* scripture. He is the embodiment of all humanity. He is *Nara*, the human aspect of Nārāyaṇa, Lord Viṣṇu, who in turn is Kṛṣṇa. Kṛṣṇa and Arjuna, as *Nārāyaṇa* and *Nara*, as the Divine and human, is the theme that runs throughout *Bhagavad Gītā* and also much of the epic Mahābhārat.
'*Achyuta*, O Infallible One,' said Arjuna to his friend and mentor, 'Please take me to a vantage point between the two armies so that I can see for myself who I am fighting with. Let me see who is assembled here on this battlefield,' he says. 'Kṛṣṇa, please show me who I must vanquish.'
Arjuna already knew to the last man, each one who was on that Kurukṣetra battlefield. He had no confusion about whom he was fighting. All these decisions, negotiations, changing of loyalties, dropouts, all these happened in the days before the war. The lines had been drawn very clearly, even if unwillingly in some cases.
It made no sense at all for Arjuna to ask Kṛṣṇa at this last minute to show him clearly who he was fighting against. It was as if he was hoping that at the last minute something would occur to change the course of events. If that were to happen, he knew that it could only take place through the grace of his charioteer, friend and guide, Mādhava.
It is as if Arjuna was making a desperate plea to Kṛṣṇa, 'Please show me something that I do not know. Show me something that You alone know, Oh *Achyuta (*Infallible Divine). Take me there, where You will, and show me.'
# Intelligence Questions
1.23 *Let me see these well wishers in this war of the evil-minded Duryodhana, who have come together here to fight.*
1.24 *Sañjaya said: O descendant of Bhārata, being thus addressed by Guḍākeśa (Arjuna), Hṛṣikeśa Kṛṣṇa then drew up the fine chariot in the midst of both armies.*
Arjuna starts out on a challenging note. He says he would like to see all those who had assembled to fight him, in support of the evil minded Duryodhana. Accordingly, Kṛṣṇa drew up the chariot between the two armies so that Arjuna could have a good look at all those who had gathered.
Arjuna is being called *Guḍakeśa* in this verse—*Guḍakeśana Bhārata*, the one who has transcended sleep or the need to sleep. Sleep, here, also refers to the unconscious mind, the incomplete inner space. Please listen. Sleep is nothing but the rest we need to give to our tired inner chatter. Sleep is related to the incompletions of the mind. All our incompletions, that drive our actions, reside in our unconscious space as root thought patterns. Only thing we need to go beyond sleep is a complete inner space. Integrity brings deep sleep to us, makes us conquer tiredness and ultimately conquer sleep.
## **Arjuna's Integrity, the power of words**
Let me define Integrity, the first spiritual principle. Integrity is the key which unlocks the power of words, or *vākśakti*.
**Integrity is you fulfilling the word or thought you give to yourself and to others, and experiencing a state of completion,** *pūrṇatva* **with**
#### **yourself and with life.**
Integrity has two dimensions—honoring the words you give to yourself and honoring the words you give to others. Integrity means not just fulfilling, but honoring the word you give to you and others as your very life, is Integrity. Listen. Honoring the word you give to you—that is the key point.
Who is the first person to hear the words you utter? YOU! When you honor the words you give to yourself, your confidence in yourself grows and your self-doubt melts away. YOU become powerful! When you honor the words you give to others, others' confidence in you grows. Your relationship with that person becomes powerful!
The words you utter are YOU! You become the words you speak to yourself and others. If you go on saying, '*I am sick, I am sick*', you simply will become sick. In the same way, if you constantly tell yourself, '*I am healthy*', your energy will wake up. You will be very healthy! Cosmic energy awakens in your system and makes your declarations a reality. It is important to choose the right words, because you can create your reality with the power of your words!
A small story about the power of words, vāk śakti.
Once, a small town was visited by a saint. As the saint passed by a small hut, a woman came to him and begged him to pray for her dying child. Since the saint was new to the town, a crowd gathered around him, curious to see if he could do anything. The woman brought the sick child out to him and he said a prayer over her.
Do you really think your prayer will help the child, when even medicine has failed? After all, they are just some words!', yelled a man from the crowd.
The saint turned and started shouting at the man, 'You idiot, you don't know what I am doing! Just shut up!'
The man was furious! His face grew red and hot. 'How dare you insult me,!' he shouted at the saint.
The saint smiled at him calmly and said, 'If one word has the power to make you so angry, may not another word have the power to heal this child?'
That is the power of words!
**Listen: every thought we complete is the word we give to us. We have to honor it.** The first step of integrity is completing all the negative words we created within us about us and life, and completing all of them. With integrity, our inner chatter disappears, it never becomes tired.
By bringing integrity to his thinking and words, Arjuna had conquered his tiredness, his boredom, his powerlessness and conflicts. When we have integrity and authenticity, when we give our life to fulfill our words, Cosmos intervenes to fulfill our words and makes them into reality. Arjuna is being referred to here as one who has conquered sleep, as a result of tirelessly doing *pūrṇatva*, completion with all the negative words he carried. Because of Arjuna's integrity, the power of words or *vākśakti* became available to him. To fulfill the words of Arjuna, Śrī Kṛṣṇa, the Cosmos Himself becomes his charioteer, leading him to his total surrender to Divine.
Kṛṣṇa has been called *Hṛṣīkeśa*, one who controls the senses from His powerful space of completion.
**A person who does not have even one moment of powerlessness or incompletion in his life is an Enlightened Being. A person who never had any patterns, any incompletions in his life, right from his birth, is an Incarnation. Physically, mentally, and spiritually, Śrī Kṛṣṇa is the space of eternal completion.** His senses are complete as He knows what He experienced through them is not the source of happiness. The relationship between Kṛṣṇa and Arjuna is the highest form of interaction between the Divine and the human.
You see, for one who is caught in the sleep of unconscious patterns, this world of illusion, *māyā*, appears utterly real. But the enlightened Master has awakened to the level of pure consciousness and knows that this world is just another type of dream. When the disciple is able to completely trust the Master's senses that this world is illusion, and not his own senses that give the incomplete pseudo-idea that this world is real and is the source of his happiness, then the surrender is total.
When approaching the Divine or one's Master, the ultimate step is one of complete surrender.
## **Stages of Surrender**
This surrender happens in three stages. At the first level it is an intellectual surrender, the intellectual acceptance of what the Master represents and what he means to you. A true seeker reaches this stage when he encounters the real Master, Sadguru destined for him. The seeker sees in the Master, qualities he has been searching for. His questions start dying down and answers come even before questions happen.
Intellectual surrender to the Master replaces inadequate questions with adequate doubts. Doubts are not violent like questions as they do not arise from the root patterns or ego. They arise from a genuine, authentic need to know, to create adequate, complete cognition. Despite his high level of surrender, one does see Arjuna initially in this state of questioning, perhaps as a lesson to us.
At the next level, one reaches the state of emotional surrender. From *śāstras* one moves to *stotras*, from the head to the heart. It is like coming home when the heart surrenders. One feels a deep connection with the Guru and constantly remembers Him. It is impossible to forget Him. His memory brings tears to one's eyes, tears of gratitude that are impossible to hide.
> Śrī Rāmakṛṣṇa says so beautifully, 'When thinking of the Divine or your Guru, Master, if you have tears streaming down your cheeks, be very sure that this is your last birth.' Emotional surrender leads one close to liberation. |
At the final level, is surrender of the senses. One truly realizes Hṛṣīkeśa, Master of senses, and gives up one's distorted, incomplete sense of reality and embraces the Truth of the absolute reality of *Advaita*, non-duality that the Master and every Incarnation have expressed. Ultimately, we must move beyond both doubt and faith to completion that creates a deep trust in the Master, recognizing that everything the Master expresses is for our liberation. As Arjuna progresses through the *Gītā*, layers of his incompletions peel off, and he travels into deeper stages of surrender.
Arjuna calls Duryodhana evil minded. This was to paint a contrast of his own state of mind to that of Duryodhana and rest of Kauravas. When one's mind is filled with patterns of greed, lust, envy and fear, there is a single-minded focus on the potential material benefits. Duryodhana was like an animal, operating out of instinct from his low-level consciousness. Unlike Arjuna, he was not an intelligent man and did not suffer from doubts and guilt. Animals suffer no guilt. They do not consider hunting their prey as something that needs discussion. So it is with Duryodhana. He needs power and his objectives were to do away with the Pāṇḍava princes and usurp the entire kingdom, that's all. When a human behaves the way Duryodhana does, he is in an unconscious space, blindly driven by self-denial patterns.
Please understand, when we are driven by root patterns, we don't even know what we do, why we do—why we are making money, why we have married, why we are living. Nothing! The Kaurava warriors blindly driven by Duryodhana, did not know—why they are fighting, why they want power and exactly what is going to happen? With such an unconscious, incomplete space, Duryodhana and his allies did not suffer from any doubts. When our root patterns are driving our life, we may believe that we are winning, but we will never be driven to victory. If your enemy is driving you, will he be driving you towards victory? Mired totally in self-denial patterns, these Kaurava warriors followed Duryodhana blindly, unaware that the person they followed was blind himself.
Arjuna, on the other hand, is in turmoil. He is driven by Hṛṣīkeśa, the Master of senses, who can control and complete any root pattern. Arjuna's charioteer is Kṛṣṇa Himself, whose very life is a living science of completion. As Kṛṣṇa brings the chariot to a stop between the two armies, in a metaphoric sense, He brings Arjuna's inner space to a steady state to drive him to completion.
With Duryodhana's self-denial root pattern of saying 'no' to life, cloning itself into the manifold Kaurava army of conflicting patterns, even if Duryodhana won any war out of that pattern, he would never achieve satisfaction or completion. Because the reason he is fighting for power is to feel secure from his fear. He will feel secured only when he breaks that pattern, not by winning the war! It is the wrong strategy, for the wrong reason!
Arjuna, unlike Duryodhana, has become aware of his root patterns, he is exposed to his inauthenticies, and is working to free himself from their bondage. However, he is not in the zone of light yet. The conflict between Arjuna and Duryodhana is the conflict that all humans face within themselves—a conflict between their possibility and patterns, their deep unconscious desires, the incompletions driven by their root patterns, and the possibility of completion, consciousness. Completion is consciousness! Which part wins depends on one's ability to complete and surrender to the superconscious Divine or the Master, Śrī Kṛṣṇa.
As long as one is in darkness, one does not miss light. But, Arjuna is in the state of a person who has had sight and has now lost it, who was in the light of completion, but fell into the darkness of incompletion. Yet, only in its own light, can a moon even see its dark patches. And so is Arjuna now seeing his incompletions face-to-face and is blessed to have the source of light, Jagadguru Kṛṣṇa to enlighten him. He is an intelligent man, but suddenly wondered whether what he was doing might be wrong and evil. So he is disturbed.
Duryodhana, on the other hand, has a mind that is always in darkness, He has never experienced true intelligence or completion. Therefore, words like 'immoral' or 'non-integrity' or 'inauthenticity,' '*dharma*' or '*adharma*' would make no sense to him.
# Arjuna's Dilemma
*In the presence of Bhīṣma, Droṇa and other rulers of the world, Hṛṣīkeśa said, Pārtha, behold all the Kurus who are assembled here. There, Arjuna could see within the armies of both parties, His elders, grandfathers, teachers, maternal uncles, cousins, sons, grandsons And friends, as well as his fathers-in-law and well wishers. When Arjuna, the son of Kuntī, saw all these friends and relatives present there, He was overwhelmed with deep pity and said: Kṛṣṇa, seeing my friends and relatives present before me, eager to wage war, I feel my limbs trembling, my mouth drying, and my hair standing on end. My bow, Gāṇḍīva, slips from my hands, and my skin burns. I am unable to stand here any longer. I am forgetting myself, and my mind reels. I foresee only evil omens, O killer of the Keśī demon.*
Kṛṣṇa parked the chariot between the two armies and said to Arjuna, 'Here are the people you wished to see.' Arjuna wanted to see those who were about to fight him and die, and Kṛṣṇa, with no mercy at all, showed him that these were Arjuna's near and dear ones.
Kṛṣṇa Himself was related to Arjuna. Kuntī, Arjuna's mother, also known as Prithā, was Kṛṣṇa's aunt, sister of Kṛṣṇa's father Vāsudeva; so He addresses Arjuna here as Pārtha, the son of Prithā, emphasizing their relationship. Kṛṣṇa is also referred to in *Gītā* as Pārthasārathi, the charioteer of Pārtha, Arjuna.
Assembled in front of Arjuna were compatriots of his father Pāṇḍu, grandfathers and great grandfathers such as Bhīṣma, his own teachers such as Droṇa and Kṛpa, uncles such as Śakuni, brothers and cousins as all the Kaurava princes were, friends and well wishers. At one time or another, each of them had been an object of affection and respect to Arjuna. Now, they were part of this enemy army.
## Arjunaviśāda, Root pattern of a thinking man
The expression of Arjuna's dilemma starts here.
The theme of *Gītā* is the story of Arjuna's dilemma, his incompletion and its completion by Kṛṣṇa.
As a warrior, as a *kṣatriya*, Arjuna was used to killing in battle. He was no stranger to death and violence. As long as those who faced him were his enemies Arjuna had no difficulty in carrying out the execution. However, those in front of him now were his *svajanam*—his relatives, people who actually were like his father, grandfathers, uncles, brothers, sons and grandsons, tied to him with bonds of blood. Many others were his friends with whom he had previously enjoyed bonds of loyalty.
Arjuna's dilemma was not one of nonviolence, *ahiṁsā*. As a *kṣatriya*, this word had no place in his dictionary. His dilemma was one of violence, violence born out of his ego, his identity. He could kill people he did not identify with, but he could not bear to kill those whom he could relate with himself in one way or another. The bonds of family were far stronger than Arjuna had imagined. These bonds were rooted in his ego, and to cut these bonds was to destroy himself. This was Arjuna's dilemma.
What follows now is a bunch of fantasies, inauthenticies that Arjuna's mind weaves in an attempt to justify his dilemma. It is what the human mind conjures up time and again as its projection of the unconscious root thought patterns, trying to justify as authentic action.
Sañjaya says that Arjuna was overwhelmed with pity. Some translate this as compassion. Compassion, true compassion, which is the hallmark of an Enlightened Being, is non-discriminatory; it does not differentiate.
**Please listen. When responsibility expresses through your heart, it is compassion.** To the truly compassionate person, the whole world, of both living and nonliving beings, is an extension of his own self. Anything that hurts any object around such a person would hurt him, and he too would feel the pain.
However, Arjuna's emotion was discriminatory, inauthentic. He felt pity only because they were his kinsmen, only because he identified with them, not because of his authenticity and responsibility to enrich them, not because he felt that all of them were his own extensions, and so by not fighting them he would in turn not fight himself.
This was not compassion born out of *ahiṁsā*, nonviolence, but pity born out of *hiṁsā*, violence. Arjuna's emotions arose from his root pattern, his ego.True compassion arises from a state of integrity and authenticity, the absence of ego where one's inner and outer identities are aligned, and one expresses peak of one's positivity and possibility. It arises from a state of responsibility, out of no-mind and no-thought, where the feelings of 'I' and 'mine' have disappeared and one realizes that one is the Source of everything and so one is responsible for everything. True compassion is a state of completion and bliss, one of true surrender to the Universe.
# Our Four Great Inner Powers
Please understand, the four spiritual principles of integrity, authenticity, responsibility and enriching are the four *Vedas*, *caturveda* to experience surrender to the Cosmos and to have the power to simply manifest the reality of your choice!
Listen! Whether you know it or not, whether you believe it not, you have four giant powers sitting inside you. Though you use these powers everyday in your life, you don't use them consciously, with a clear intention. Please understand, all these powers are great energies, just like electricity or wind power. If you handle them properly, they can shower you with everything you want. But if you don't handle them properly, they will continue to impact your life in negative ways.
These powers are related to the four major dimensions of your life—
your words, your thinking, your emotions, and your living. When you awaken your peak possibility in each of these dimensions, it becomes a great power and support in your life.
**Each of the four powers is guided by a spiritual principle known as** *tattva.* **The** *tattva* **is the key to unlock the corresponding power in you.**
> *First spiritual principle is Integrity. When you practice integrity, the power of words or vāk śakti will be available to you.*
> *Second tattva is Authenticity. When you practice authenticity, the power of thinking or mano śakti will be open to you.*
> *Third tattva is Responsibility. The power of feeling or prema śakti will be possible when you practice responsibility.*
> *And the fourth tattva is Enriching. You will have access to the power of living or ātma śakti the moment you decide to enrich others.*
> *The foundation for these tattvas is pūṛṇatva—completion of all the patterns we carry.*
When we live these spiritual principles and express these four great powers, the individual self merges with the universal Self, and true compassion happens out of the space of completion with the Cosmic Consciousness; from the experience that one is part of that Brahman.
Listen. Arjuna's pity arose out of fear of losing his identity, his fear of expansion, his root pattern or ego. Arjuna was mortally afraid. He claimed that his throat was parched, his hair was standing on edge and his divine bow was slipping from his sweaty hands. If one did not know Arjuna better, one would have considered him a coward.
Arjuna was no coward. He had no fear for his own physical safety. He was not concerned that he might be injured or that he might die. As a warrior of warriors, these feelings were beneath him. But, Arjuna was afraid of breaking social and ethical laws. His values and beliefs, his bio-memories, his root thought patterns, told him that what he was doing was wrong and unacceptable. So powerful was this feeling that he was reeling, quivering, dazed and unable to think or function.
Can something like this really happen? Can a hero lose his composure and exhibit the physical symptoms of a frightened coward? A true hero to whom death is play, who is trained from childhood by the greatest of Masters not only in the control of his body, his sleep, but of his mind as well? Arjuna's situation shows how the mind can play games with the best of us, how the root patterns can take over the mind in so powerful a manner as to make us powerless, without our awareness.
Arjuna was frightened that he would be held responsible for the death of his kinsmen, people who were father, grandfather and other such important figures to him. He was afraid that even if others did not blame him, he would suffer the guilt and regret for his actions for the rest of his life. So great was this fear root pattern of potential guilt, that it drove Arjuna into behaving inauthentically like a coward. All he could foresee was disaster and evil all around him. At another, far deeper level, Arjuna was terrified of his own destruction. The moment one starts identifying with *svajanam*, kinsmen, family, friends and relatives, it is a material identification, born out of possession arising from one's ego, the feeling of 'I' and 'mine.'
Possession is born of attachment, and leads to attachment as well. There can be no feeling of possessing something unless one is attached to it. People speak of attachment, liking and love. All these are valid only as long as a sense of possession exists. The moment the object of love turns around and displays independence and unwillingness to be possessed, the liking and the love disappears.
Possession arises out of our survival need, from our *mūlādhāra cakra*, an energy center located at the base of the spine. It is a primal feeling that yokes us to mother Earth. Out of the need for possession, feelings of lust, greed and anger arise. Often what one cannot possess, one wants to destroy.
'What I cannot have, let no one have,' we often feel, out of our incompletion. Possession leads to violence. It is also the deep-rooted desire for possessions, the feeling of 'mine,' that gives rise to your identity 'I.' The need to possess does not stem from your identity. It is the other way around. 'Mine' leads to 'I,' not 'I' to 'mine.' This is why you cannot eliminate your identity till you renounce your attachment to all your desires and possessions. You need to get rid of the 'mine' first. Only then the 'I' disappears.
Understand, incompletions will make you feel the whole world should be yours. Incompletions will continue to make you feel you can own, possess the whole world. Incompletions continuously make you exploit others. |
# Arjuna's Dilemma
Arjuna is in this mood and frame of mind. It strikes him at the moment of waging war, that what he is about to destroy are his own possessions, his own identity. If he were to destroy them he will be destroying a part of his own self, his own mind-body system. It is true that when someone dear to us dies, a part of our mind-body system dies with them. Arjuna knew that the destruction of so many of his near and dear ones, his kinsmen, would take a massive toll on him, akin to committing suicide.
Arjuna's dilemma was an existential one. What is the point of eliminating others, if it results in one's own elimination? It is a dilemma born out of partial understanding, an incomplete cognition, a peek into the truth of collective consciousness. If Arjuna were to be as unaware as Duryodhana, this doubt would have never entered his mind. Were he enlightened as Kṛṣṇa was, the answer would have been obvious. Arjuna was in between, hence his dilemma.
Why should I destroy myself? What for? These are the questions that naturally follow this line of reasoning. Arjuna was far wiser than many modern philosophers in posing this as a doubt, without venturing into any answers himself.
Many philosophers have concluded that there is no meaning to life when they encountered similar doubts. They would not even want to enter their doubt, their dilemma. They would not want to take any logical arguments arising in them to the logical conclusion. Since they did not have the integrity of Arjuna to face the conflicting thoughts arising in them, or the guidance of Kṛṣṇa to take them to their logical conclusion, they provided their own answers created out of non-integrated reasoning lacking any experiential backing.
Here, Arjuna is undergoing a process of transformation; he is going to rewrite his future! He started off in this war with the basic assumptions of the *kṣatriya* codes of conduct, on which his outer image, *ahaṁkāra* was formed. When challenged, a *kṣatriya* must fight; that is his code of honor. Arjuna had no self-doubt in doing this as he was brought up in this belief system, this default societal pattern.
However, the problem was that Arjuna was a thinking man. Unlike Duryodhana, or his own brother Bhīma, he was not a thoughtless man. This ability to think, to be aware, to be integrated was what had got him into trouble now. When he brought deep integrity into his thinking, doubts assailed him. 'Am I really doing the right thing? Am I not destroying myself and all that I stand for when I wage this war against my own people?' He finally landed up in utter confusion.
**Listen. Utter confusion, dilemma is the first thing any person has to face in his life for Enlightenment.** If we have not yet faced the dilemma, the possibility for transformation has not yet opened. When we are in dilemma, be very clear, the seeking has started in us.
Arjuna has become a seeker of Truth. He was no longer satisfied with what he had imbibed all these years—*śāstras*, *stotras* and *sūtras*. He wished to go beyond. He questioned them, as he had doubts. He was in a dilemma.
*Arjuna-viśāda-yogaḥ* is the name given to this first chapter of *Gītā. Viśāda* can mean many things in Saṃskṛit—grief, sorrow, despondency, despair, depression, powerlessness, dilemma and such. Here what we see is the dilemma that Arjuna was in, not knowing whether what he had been taught all his life, and what he had believed to be true, was really true after all.
> Understand, sometimes people ask me, '*Swamiji*, after becoming your disciple, I see a lot of struggle inside my mind.'
I tell them, 'I am doing it! I will not let you rest till you become completely authentic. Even one point inauthenticity cannot be tolerated. Understand, you have to do the job when you are in the body. You have to achieve It. Whether you feel the urgency or not, if you feel the urge, it is urgent for me. Whether you getting enlightened is urgent for you or not, *you* getting enlightened is urgent for me*.'*
When you look into my eyes, why are you afraid? Because I expose your *mamakāra*, your whole inner image to you. I will expose your inauthenticity to you. I will expose your actual inner image, that which is hidden from you.
Arjuna's actual inner image, his whole *mamakāra* that was hidden from him, his root pattern of attachment, his deep fear of expansion, and his inauthenticities are now being exposed by Kṛṣṇa. The transformation that Kṛṣṇa leads him to over the eighteen chapters is the revelation of truth to Arjuna, and to all humanity.
Kṛṣṇa is referred to by many names thus far. The word 'Kṛṣṇa' itself refers to His dark blue color, the color of the sky, and as infinite as the sky. It also means *Sat-Cit-Ānanda*—Truth-Consciousness-Bliss, and 'who graces liberation to those who surrender to Him.'
He is called *Keṣava* as He destroyed the demon Keṣin. Keṣava also refers to His beautiful hair. The embodiment in Him of the trimūrti, holy trinity of Hindu tradition (the Saṃskṛit words K referring to Brahma, A to Viṣṇu, Īśā to Śiva) is another meaning of this name. Govinda is a combination of '*go*' referring to all living beings and *'vinda*' which means knower, Kṛṣṇa being the ultimate knower of the mind, body and being of all living creatures.
# Rigors Of Incompletions
* 1.31 *I foresee only evil omens, O Kṛṣṇa, I do not see any good coming out of killing one's own kinsmen \[svajanam] in this battle. I do not covet my dear Kṛṣṇa, victory or kingdom or pleasures*.
* 1.32 *What use is kingdom, pleasures or even life, Kṛṣṇa?*
* 1.33 *Those for whose sake we seek kingdoms, enjoyment and happiness Now are arrayed in this battlefield ready to lose their lives and wealth.*
1.34, 1.35 *Even if I am about to be slain by my teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and all relatives, I would not like to slay them even to gain control of all three worlds. Why then, Madhusūdana, would I wish to kill them for control of this earth?*
Arjuna now started developing his theme in detail. He started expressing his doubts with clarity. One may ask, 'How can such doubts be clear?' Doubts need to be clear if they are to be resolved. Thoughts need to be integrated if they need to be complete.
**Listen. A clearly expressed word is fulfillment. The word which constantly keeps you in completion and expands you is Integrity**. Everything starts with the word. Unclear doubts lead only to more confusion.Thoughts and words lacking integrity lead to incompletions. Unintelligent beings that lack integrity have unclear doubts.
## **Integrated Listening to yourself**
Arjuna's doubts were precise. Arjuna started listening to himself. Listening to you is the first step to spirituality. Constantly listening to your inner space is the beginning of integrity.
**Listening brings integrity into our words.** We never ever really listen, either to ourselves or to others. When you really start listening to yourself, you will naturally become more aware of the words you give to yourself and others. You will also have the ability to listen to others' words with integrity.
Listening is directly connected to your ability to handle reality as it IS, without creating your own unconscious ideas and conclusions. When you don't have listening, you always come to a conclusion even before the information is cognized in you. **That is why the very first step of Hindu spiritual practice is** *Śravana***, Integrated Listening.**
Because Arjuna was listening to himself, he started thinking with integrity. When we bring integrity in our thinking, the first thing is that we will know what is happening inside us. Arjuna has clarity about the doubts arising inside him, and is now exposed to his own inauthenticies. How could he seek happiness through destruction of his kinsmen, he asked. How could any good come out of this action? How could he desire power, possessions and pleasures through such action? And if he did gain those things as a result of killing his family, of what use would such a life be to him?
Though Arjuna was in a dilemma, it was a dilemma born out of intelligence, not out of ignorance. Arjuna had been taught all his life to seek power, possessions and pleasures, and he had done it. Up to this point, he had not come across a single situation where the cost of acquiring these had seemed to be greater than the accruing profit, the resulting enjoyment. Perhaps he had never bothered to evaluate the cost and benefits.
For the first time in his life, he has faced a situation that forces him to evaluate his options. 'Do I forge ahead and destroy what is dear to me so that I get more power and possibly more pleasure?' he asks. What a fundamental question, one that each one of us should ask ourselves. How often do we lack integrity and go behind activities that promise us more material benefits, even though we know that these may in some way damage our life or the lives of those we care about?
The problem is that life is not so predictable, yet we try to control it as if it is. The bigger problem is that we are deeply conditioned by our root thought patterns, our unconscious space, which ensures that in spite of all precautions, we keep making the same mistakes, living our past memories even in our present.
**Please listen! The ideas we carry about our old failures, every idea we carry about the past, is wrong. Before changing our future, by avoiding or replicating our past, we need change our past.** Unless we change our past, we cannot change our future. We will immediately think, '*How can I change my past? It has already happened*.' No! The idea we carry about our past is completely wrong. We are not carrying it as it happened. We are carrying the edited version, with all the sound effects, volume effects and music effects, etc!
People usually say, 'Don't bother about the past, change your future!' I tell you' don't bother about the future; change your past. Because your future lies in the past! Change your past. The hangover you carry about the past is the disease you carry. Unless you complete with the past, your past cannot be transformed.
**I tell you, not having the hangover with the words you committed with you and with others, is Integrity. Not having the load of the past negativity is Integrity.**
**Positivity means absence of the load of the past negativity. Integrity starts only when we are in a state of completion, when we complete with the root thought pattern .**
Very few of us stop and bring integrity to our thinking and question the purpose and value of our actions. With few exceptions, we are taught how to live and what to do with our lives, first by our families and later by society. We do our best to seek fulfillment. Most often, we are taught the wrong mediocre ideas about life, and try to keep up with our personal and professional commitments, and it never occurs to us to ask ourselves—are we truly fulfilled and successful? Never do we doubt, 'Why am I doing, what I am doing?' Instead, our lives become a constant series of—'what next, what next?'
For example, as youngsters we think, 'As soon as I get out of my parents' house and into college, I will be happy.' When that is accomplished, our minds immediately rush to the next goal, 'As soon as I graduate and get a good job or career I will be happy.' Once that is done, it is marriage, home, children, and vacation. On and on it goes, until we have all the things that we want but not the completion for which we worked. Invariably we realize only in our old age that something is wrong in the way we worked and we don't know why. If we look into our lives, exactly this madness is going on. The '*why*' is not kept alive in us consistently. We do not discover the '*why*,' '*for what*' we are doing things!
## **'What is the Why of my Life?' cries Arjuna**
It takes a lot of courage of authenticity to bring integrated listening to our thinking, to stop and question our lives, our actions and society's plan for us. Understand, the attitude of asking 'WHY' needs awareness, but we forget to ask the '*why*'. We don't take our thoughts, words and deeds to the logical conclusion. It takes authenticity, the power of thinking, the inner strength to say to the world, 'Stop, I want to get off; I want to know why am I doing, what I am doing? I want to seek true inner bliss!'
It takes tremendous courage of authenticity to recognize the transitory nature of life and its limited offer of happiness, to say—'I want something more.' It takes enormous courage to complete with the materialism of the world to seek one's true purpose in life.
I tell you, if just the '*why*' is kept alive, '*why* am I feeling powerless?', '*why* am I feeling tired', '*why* am I feeling sick?', '*why* am I depressed?'; just if the '*why*' is strong enough to take you to the logical conclusion, our problems will be solved. If we just keep this one question alive, '*Why am I doing what I am doing?*' and are able to take this one question to the logical conclusion in our life, I tell you, we will be enlightened. You will radiate enriching!
#### *'What is the purpose of my life, Kṛṣṇa?' wailed Arjuna.*
Arjuna is now thinking with integrity and questioning himself, his training and his purpose when faced with the task of fighting against his kinsmen. The scene from his chariot has taken him off balance! In his heart he knows that what he is about to do is correct. All of his training as a *kṣatriya* confirms this as well. But when faced with the reality of actually killing those who have been near and dear to him, he loses his will. He is feeling completely powerless. Why?
Arjuna is a courageous man. Only a courageous person will have the confidence to open himself up so transparently and expose his innermost fear patterns, his lack of integrity and inauthenticities and seek help. Arjuna was not depressed, he was confused. He could certainly differentiate between right and wrong. His sudden confusion grew out of his awareness of his parental and societal patterns that what he had been taught throughout his life, might be wrong! Fortunately for Arjuna, his charioteer is none other than Kṛṣṇa Himself, Lord of all beings and knower of all! Only He can see what is at the heart of Arjuna's grief. Only He could provide answers to Arjuna's doubts and completion to his dilemma. |
- 1.40 *With the destruction of dynasty, the eternal family tradition is destroyed too, and the rest of the family becomes involved in immoral practices.*
- 1.41 *When immoral practices become common in the family, O Kṛṣṇa, the women of the family become corrupted, And from the degradation of womanhood, O descendant of Vṛṣṇi, arise social problems.*
- 1.42 *As these social problems increase, the family and those who destroy the family tradition are cast in hell, As there is no offering of food and water to their ancestors.*
- 1.43 *Due to the evil deeds of the destroyers of family tradition, All kinds of rituals and practices of caste and family are devastated.*
- 1.44 *O Janārdana, I have heard that those who destroy family traditions dwell always in hell.*
- 1.45 *Alas, we are preparing to commit greatly sinful acts by killing our kinsmen, driven by the desire to enjoy royal happiness.*
- 1.46 *I would consider it better for the Kauravas to kill me unarmed and unresisting, rather than for me to fight them.*
- 1.47 *Sañjaya said: Having said this on the battlefield, Arjuna cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.*
By now, Arjuna had become desperate. His arguments seemed weak, even to him. They include the tragic impact this war would have on future generations and the entire Kuru race. Arjuna starts quoting the scriptures of social laws to explain to Kṛṣṇa the evil his destructive actions would bring to the noble lineage, which would lead to the decline in commitment to the rites and rituals that make society civilized and moral. He then elaborated upon these immoral and unrighteous acts.
He said that women in the family would become unchaste and result in children of mixed castes, which would be undesirable. Those who destroy family traditions would ruin all sacred practices and such people had no place to go but hell. To understand what Arjuna said, it is important to understand the origin of the caste tradition in Hindu religion.
At the age of five, a child was given to the care of a spiritual Master by the parents in the ancient Hindu education system called *gurukul*. The Master became mother, father and teacher to the child. In the *gurukul* itself, the science of completion was taught to the child. The child grows up as a complete being. The child's natural aptitudes formed the basis for the caste classification, *varṇāśrama. Brāhmaṇas* (priests/teachers), *kṣatriyas* (kings/warriors), *vaiśyas* (tradesmen) and *śūdras* (service) are these four classes.
The Vedic *gurukul* system was not concerned with whether the child's parents were *brāhmaṇa* or *vaiśya*. Irrespective of parentage, children were taught the *Gāyatri* mantra at age seven, which allowed their natural intelligence to blossom. If the Guru found that the child had the natural aptitude to learn the scriptures, he would be trained as a *brāhmaṇa*. Others were trained to enrich through materially relevant arts and sciences to re-enter the world with a mature and complete personality.
Over time, this caste system was corrupted through human greed. Those who believed that they were doing more responsible work, and therefore were more respected, such as the *brāhmaṇas* and *kṣatriyas*, decided to pass on their caste qualification to their children as if it was their birthright. Such a practice had no scriptural sanction.
Arjuna's doubts about caste pollution had no scriptural base or merit. What he referred to became the societal norm because of human greed, the collective root patterns of society. There were many instances of caste mixture even in the great *Kuru* lineage that Arjuna claimed would be destroyed. Satyavati, his great grandmother, was a fisherman's daughter. Arjuna himself had wives who were not of *kṣatriya* lineage by birth. He talked as if mired in total confusion when he linked practice of rites and rituals with morality and chastity. His logic was distorted.
Rites and rituals, as prescribed in the scriptures, are an expression of one's inner completion. Completion is not created by blind practice of rites and rituals. Arjuna voiced the sentiments of organized religion and priesthood, which derive their power and monetary base from such rites and rituals. This is how, in each culture and religion, the power of the priestly class was established, as if they were the sole mediators to God.
Arjuna talked about ancestral worship and implied that the offspring of mixed caste have no right to make offerings to their ancestors, leaving them lost in the realms beyond death. It is the confusion that has prevailed over the ages that Arjuna captured and presented. He raises doubts on behalf of mankind and seeks clarification. There are no ancestral spirits waiting to be pacified by us. If the spirit is enlightened it merges with the infinite energy. If not, it gets reborn within three *kṣanas*, three moments.
Hell and heaven are in our minds. They are psychological spaces, not geographical places. We are in hell when we are depressed, guilty, and in suffering and incompletion. We are in heaven when we are in completion and feel and express love, joy and gratitude.
Arjuna is not a fool; he understands all this perfectly. Yet, he voices his doubts as if ignorant, as if confused. He acts out of compassion for humanity when he articulates these self-doubts so that the Divine, Kṛṣṇa can answer and destroy the root of the selfdoubt. A thoughtful man of integrity like Arjuna cannot talk about the lack of chastity of women without blaming the men who are equally responsible. He reflects here the superior attitude of men over the ages, those who have treated women with undue superiority. The doubts he voices are those of the society he lives in, and those doubts have not changed in thousands of years.
Please listen! The truths expounded in the *Gītā* are about personal transformation. Each verse of the *Gītā* is a *sūtra*, a technique that can work on your being and transform you. That is how Kṛṣṇa brings Arjuna into the space of completion.
**Completion is the space and state where you will be totally connected with life and with people in your life in the present moment without any limiting, restraining influence of the past happening in your life.**
The essence of the *Gītā* is living in the space of completion in the present moment. Rāmakṛṣṇa Paramahamsa used to say that the *Gītā* is '*tāgi*', a corruption of the word 'tyāga' that means renunciation or surrender. *Gītā* is about surrendering the past and the future incompletions to the present and experiencing completion.
Now, Arjuna was ready to give up on himself. He had collapsed both psychologically and physiologically. His cognition was totally imbalanced and he was now completely powerless. He was all set to run away from the battlefield and escape from the reality of his responsibility. He had convinced himself through his own illusory arguments that what he had embarked upon was evil, nothing but evil, and therefore he wanted no part of it. He said, 'I am ready to lay down arms and be defenseless. Let Duryodhana and his men kill me.'
For a *kṣatriya* to say this means one of two things: His act is one of total surrender, or powerlessness of extreme confusion. A kṣatriya warrior, a supreme warrior such as Arjuna knows no fear. It is neither fear of death nor fear of injury that compels him to say what he did.
Arjuna was not in a space of total surrender yet. Nor was he in the space of *ahiṁsā*, nonviolence. He was not in tune with the Cosmic Consciousness—the space of non-duality, *advaita*, the experiential expression of infinity to say that—'*Killing others is killing myself, as I feel they are one with me*.' His arguments about not killing his kinsmen being like killing himself were born out of his incompletions,and not out of self-realization or completion.
Arjuna's desperation was becoming extreme. He was an intelligent, thoughtful man, who was torn between his responsibilities as a *kṣatriya* prince, and the scriptural codes of morality. His distress, his delusion, his powerlessness was now complete. He sat down, unable to bear the weight of his emotions. He put down his bow and arrows, which signified that he was out of the battle. He was as far away from reality as he could possibly get.
Arjuna, the greatest of warriors and men of his time, *Bharataṛṣabha,* was in the depths of despair due to the conflict between his inner and outer identities, his upbringing and value systems, his root patterns. Arjuna, at this point, was no example of a true *kṣatriya*. Arjuna, now being human, was a true example of mankind. He was torn between darkness and light, between patterns and possibility. He was experiencing deep conflict between the unconscious patterns that were driving him and the possibility, the reality of what he ought to do. The clarity that would come about with the grace of the greatest Master, would be his Enlightenment, his complete Completion.
The darkness that surrounded Arjuna at this stage was *māyā*, the illusion that prevents us from perceiving the Truth of Reality that pervades all our experiences. *Yā mā iti māyā*—that which is not real but appears as absolute is *māyā. Māyā* is not unreal in the sense that it does not exist. *Māyā* truly exists as reality. It veils, it covers reality, the ultimate Truth—the truth of our inner divinity, our infinite powerfulness; and therefore it is unreal, an illusion.
Had Arjuna been enlightened as Kṛṣṇa, he would not have been tormented by the play of his *māyā*. Had Arjuna been a Duryodhana, or even a Bhīma, whose individual consciousness was not awakened, he would have accepted the *māyā* without question. But, Arjuna is *Nara*, he is intelligent, partially awakened, he is a seeker. He is in the presence of the greatest of all Masters. He is struggling to rid himself of his *māyā* and seek clarity.
It is Arjuna's root pattern that created the *māyā* of powerlessness in him. His own unaligned identities and his own identification with who he was, along with his conviction that he should preserve his lineage all these delusory incompletions created the illusion in him that he was something other than who he was. These gaps between his identities created the self-doubt in him that he should do something other than what he was there to do.
All of us come into this world with no identity. As we grow we collect labels describing ourselves as mother, father, brother, employer, enemy and so on. We become so associated with the labels and their accessories that we forget *who we really are*! We forget to associate ourselves with our true space of completion and instead associate with our incompletions. Our life is then about seeking completion and happiness in the wrong places.
Listen. Eternal happiness that constantly flows as bliss is always within. You cannot find it outside. You cannot reach it through material possessions, through relationships, through selfish philanthropy. Just as we learned how to stop feeling blissful, we can relearn how to connect with our blissful nature again. That is the process of relearning that Arjuna was going through. The process of *Inner Awakening* at the hands of the Master was about to begin. If we become integrated and authentic to that process, and follow it carefully over the eighteen chapters that the Master takes His disciple through, we too can become awakened, complete and blissful.
Ādī Śaṅkara says beautifully: If you imbibe even a little of *Bhagavad Gītā*, if you drink even a drop of Gaṅgā water, if you think even once about that great Master Śrī Kṛṣṇa, you will never have to face death.
> *Thus ends the first chapter named Arjunaviṣāda Yogaḥ*, *'The Yoga of Arjuna's Dilemma,' of Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra*, *the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna-saṁvād*, *dialogue between Śrī Kṛṣṇa*, *Arjuna*.
# You Are God
Make no mistake, you are divine! Whatever state you are in now, you are still divine within! Let Krsna tell you how to live and radiate your divine potential. . . .
# You Are God
I t is here that we enter into the real *Gītā*. It is from here that Bhagavān or God, Nārāyaṇa starts speaking and singing the *Gītopaniṣad* into the listening of Nara Arjuna, and through Arjuna into the listening of the whole of humanity.
Until now Kṛṣṇa was speaking as a man, as *Vāsudeva* Kṛṣṇa, in His human form, but it is only from here that Kṛṣṇa sings as *Parabrahma* Kṛṣṇa, in His divine state as Bhagavān, the universal Kṛṣṇa.
Understand, only an intelligent man will allow the other person to speak. Only a man of completion will provide integrated listening to himself and others. We all speak continuously to each other, but a conversation does not really happen. When the other person speaks we do not listen; we are busy preparing our own reply. We never speak into the listening of others, we just speak into the non-listening of others! We need intelligence; we need integrity to allow the other person to speak into our listening.
Listen...
A person was telling his friend that he had not spoken to his wife for a whole week. His friend asked him whether he was angry with her or if he had fought with her.
The man replied, 'No, I am afraid of interrupting her!'
Not speaking does not mean we listen! Same way, just speaking continuously does not mean others listen!
There are no extraordinary speakers; there are only extraordinary listeners! It is extraordinary listeners who are extraordinary speakers. Because Kṛṣṇa is an extraordinary listener, He allows Arjuna to speak into His listening!
We may either speak verbally or mentally, but in any case; we are speaking continuously without giving integrated listening to ourselves and others. We are not speaking into the listening of others. Even when we keep quiet, we are not listening.
But Kṛṣṇa does listen! He is the embodiment of completion. He listens completely to Arjuna's dilemma from His pure space of listening and only then does He speak into the listening of Arjuna and answers compassionately to enrich him. Of the original 745 verses in the *Gītā*, as part of the *Bhīṣma Purāna* of Mahābhārat, He responds in depth to Arjuna's 57 questions through 620 verses.
In the first chapter, Kṛṣṇa does not say a word to interrupt Arjuna. He allows Arjuna to speak fully into His listening for one whole chapter of *Arjunaviśāda Yogaḥ*. He keeps quiet, even on seeing the depth of Arjuna's confusion and depression. He consciously analyzes the root of Arjuna's thoughts, his root thoughts patterns to determine the platform of powerlessness upon which Arjuna is standing. |
Look in! When was the last time you really listened to your own words? We never ever really listen, either to ourselves or to others. When you really start listening to yourself, you will naturally become more aware of the words you give to yourself and others. You will also have the ability to listen to others' words with integrity.
### **Listening is directly connected to your ability to handle reality as it is, without creating your own unconscious ideas and conclusions.**
Please listen, the moment you start talking to somebody, when you don't have listening, you start coming to your own conclusion even before the information is cognized in you, either by rejecting that person or taking that person as a big threat. Both will lead you to suffering.
**That is why the very first step of Hindu spiritual practice is** *Śṛavana***, Integrated Listening.** It is possible to become a successful businessman just by studying the first few chapters of *Gītā*. You can reach the peak possibility of your profession and of your life just by learning the art of integrated listening from Śrī Kṛṣṇa. Once you provide your integrated listening to yourself and others, you will automatically be able to speak into the listening of others and thus communicate to enrich yourself and commune to enrich others as well.
When you experience the words you utter to you and to others as the extension of your life, they directly affect you. When the words uttered by you are not listened to, the completion is disturbed. I tell you, if the person to whom you are talking to is not in the space of listening, the ideas you want to express will never be delivered. It may lead to an argument, but it may never lead to intelligence transfer.
Listen! Information transfer is argument. Intelligence transfer is Listening. In arguments, information can be transferred, but never intelligence. Only in integrated listening can intelligence be transferred.
A devotee once asked me, '*Swamiji*, how is it that you are able to answer so many questions?' There is only one secret to this. I know how to give my integrated listening to the question, that's all. If you know the technique of right listening, the reply is immediately ready in your being, ready for the intelligence transfer to others.
## **Listening makes you God**
Listen! Please come to the space of listening. Many teachers tell you, 'However much you listen, unless you practice, it won't help you.' I tell you now, 'However much you try to practice, unless you listen, it won't help you!'
The problem is that we do not trust ourselves and our innate intelligence to respond to a question without preparation. That is why we start preparing the reply even before listening. Whenever we allow our incompletions to wake up and interfere into our thinking or cognition process, listening stops. Hearing is not listening.
Integrity, the power of words starts with listening, continues with listening. Human beings miss life when they miss listening. For a person who wants to begin the life, the first thing he needs to learn is listening. Listening is God. Just by listening you experience God!
In *Vedānta*, the first principle is *Śṛavana*—Integrated Listening; the second principle is *Manana*—Intranalyzing, meaning analyzing the truth for the sake of internalizing it not for rejecting it; and the third principle is *Nididhyāsana*—Living and radiating the truth!
Any transmission of knowledge, energy or experience happens between a Master and disciple only when the disciple gives his or her listening! Even *Vedic Ṛṣis* start with this chant: *śrunvantu viśve amṛtasya putrāḥ—Oh! Sons of Immortality, please listen to me!*
Here, Kṛṣṇa is giving His integrated listening to Arjuna! He is interested in the real problem and not in expressing what He knows. He wants Arjuna to learn the ability to give integrated listening to himself, to have the clarity of mind. He is interested in enriching him to find a solution to his own problem. He allows Arjuna to speak so that He can listen and transmit the ultimate knowledge and experience of completion to him.
One needs intelligence, or I may say enlightenment, the space of completion to listen. Unless you start living completion, you will not even be able to maintain listening. Even listening is achieved with completion. Completion brings listening to you. Only an Enlightened Master, an Incarnation like Kṛṣṇa can listen, only He can speak into the listening of others. In the first chapter He listens fully and completely. Even in this second chapter named *Sāṅkhya Yogaḥ*, He allows Arjuna to speak into His listening in many verses.
Please understand the definition of Listening. Let me define what Right Listening is, *śravana*.
**Right listening means allowing the words to enter your inner space automatically; letting them cognize, without you constantly interfering with your incompletions, is Listening.**
> People come to me and say, '*Swamiji*, you know our problems; please give us the answer.' I ask them to speak out and state their problems clearly.
> They say, 'You are enlightened, you already know our problems; please give us the answer.' I say, 'Yes, I know your
problem even if you don't speak, but you will not know your own problem if you do not speak into my listening!'
Listen! When we know how to speak into the listening of the listener, we also know how to speak into our listening. Listen! The power of thinking or *mano śakti* is open to us when we practice authenticity. Our mind should be open to the space of possibilities.
When you listen, you understand, you become God. Listening makes you God! Only God can make you God. Nothing else can make you God. Only diamond can cut the diamond! Listen. Any listening is God. If you are listening to the sparrow's sound now without giving any meaning to it—just pure listening—that is God. Only if you learn pure listening, you will also be able to learn and give the right meaning.
On the Kurukṣetra battlefield Kṛṣṇa delivers the *Gītā* to Arjuna. People who have the rationality to compute time may wonder, 'Arjuna spoke for so long. Now Kṛṣṇa speaks for so long. How is it possible for these two to hold such a long conversation in the middle of a battlefield? Wasn't Duryodhana fed up or didn't he think that this was a good opportunity to get rid of Arjuna and Kṛṣṇa?'
That's how the logical, unaware mind thinks. Such a mind cannot conceive the possibility that a conversation can indeed take place in silence, in the space of pure listening. Understand, pure listening happens only when you start listening into your listening. At the higher level of communication, in the pure space of listening your mind needs to be still to allow the grace to move in. Only with completion inside, you can even listen at this moment. Understand, in the state of incompletion, you don't listen! You act like you're listening, but you don't listen! You act like you're seeing, but you don't see! It is very important.
**Understand, sitting in completion with listening is** *Upaniṣad***.** This is the subtlest and most powerful of all communications. At this level, communication becomes communion. So, please move to the space of *Upaniṣad*. Listen! Sit in *Upaniṣad*, in the space of listening. When you are in completion, you can sit even facing the wall for twelve years that Bodhidharma did. He was facing the wall of the cave sitting for twelve years, because he was in completion. When you are in incompletion, even watching a movie facing the television, you can't sit more than ten minutes; you go on changing channels.
The essence of all the *Vedic* scriptures is called *Upaniṣad* or 'just sitting.' It is the ultimate technique. When you sit with the Master, the *Upaniṣad*, the sitting happens; some strange process starts happening in you, which can neither be called a technique nor a no-technique. It is literally like cooking or boiling.
In my *satsangs*, which are *Upaniṣad*, I give gaps in between my words. These gaps are the moments when I actually listen to you. Because in the gaps, based on your body language, I know whether you are restless or restful! Are you listening? Or are you just arguing inside you?
Listen. I am not a professional speaker; I am a professional listener. Before I start speaking, in the silence I listen to you. Every time I give a break between words, I listen to you. I speak what will make you listen. I speak into your listening. That is why my listening ends up as your listening! As I am a listener, I make you listen! I end up making you listen!
Just by listening, you will reach the depth of you; you will experience the depth of you. Even now, look inside you. Find out, are there any incompletions? Is there any restlessness inside you? Then you will not be able to listen.
Whenever you listen to you, you listen to others. When you don't listen to others, you don't listen to you also. Get it? Listen to you and listen to others. Only when you listen to you first and see that you are in completion, you can listen to others. If there are incompletions inside—**I have not done this, I have not done that, this has not happened, I am restless**—if you have such incompletions inside, be very clear, you will not be listening to me. You may be sitting here out of compulsion, or some other reason, but you will not be listening to me. When you don't listen, more and more incompletions happen.
When they talk of great Masters like Ramaṇa Mahaṛṣi
communicating in silence, it was indeed true. To communicate, you need not open your mouth. You only need to bring completion and give your right listening, *śravana.* In the presence of the Master, answers will appear even before your questions are asked.
Intellectual seekers, with years of questioning behind them, come to me and ask, '*Swamiji,* why is it that when I come to you with hundreds of questions, when I am in front of you, there is no need to ask you about them? I feel as if the answers are already there!'
This is not imagination; this is the truth. Questions are a reflection of your inner ego, your root pattern, which is violence. When you are in front of the Master, with *śravana*, integrated listening, the first thing that happens is the melting of your root pattern like snow melting in the sun. Therefore, questions also disappear. You start feeling that miraculously, the answers appear in front of the Master. The truth is that the answers were all already there. The Master's presence dissolved the root pattern and let the answers out.
You can open up to the Master at three levels. You can converse and convey through words and the Master will listen. At the next level you can communicate from the heart in silence; you can visualize instead of verbalizing in speech. Finally, you can commune in silence through *Upaniṣad* and the Master will grasp this even more powerfully.
Here Kṛṣṇa allows Arjuna to verbalize, He allows him to speak into His pure listening, so that to begin with, Arjuna himself will develop the ability to have integrated listening and understand his problem. Once Arjuna cognizes and expresses his confusion, he can relapse into silence and commune with the Master of completion in the space of *Upaniṣad.*
# Drop The Powerlessness And Stand Up
## 2.1
*Sañjaya said: As Arjuna's eyes overflowed with tears of pity and despair, Madhusudana (Kṛṣṇa) spoke to him thus.*
## 2.2
*Bhagavān Kṛṣṇa says: Where from have these impurities descended on you at this critical time, Arjuna! You behave unlike a nobleman and this will keep you away from realization.*
## 2.3
*Do not yield to fear, Pārtha! It does not befit you. Drop this powerlessness of heart and stand up, O Parantapa, destroyer of enemy.*
Arjuna was distraught with pity and despair. His pity was for his opposition that consisted of his *svajanam*, kinsmen, elders, teachers, relatives and friends. He despaired at the thought of what would happen if he did have to kill them. He had collapsed in his chariot and his bow and arrow had slipped from his hands.
Kṛṣṇa allowed Arjuna to exhaust himself, physically, emotionally and spiritually. He listened to him carefully, completely. Kṛṣṇa wanted to give Arjuna time to open his mind, heart and being to Him, Arjuna's friend, guide and master, so that His answers would penetrate Arjuna's very being.
Then He spoke for the first time, as if opening His being directly. Bhagavān Kṛṣṇa says, 'My dear Arjuna, how have you acquired these impurities? They do not at all befit a man who knows the value of life. They lead not to higher planes but to infamy, *akīrti karam arjuna*.'
## Bhagavad Gita Decoded
### 3.7
He who begins controlling the senses by the mind and performs selfless work through the sense organs is superior, O Arjuna.
*niyataṁ kuru karma tvaṁ karma jyāyo hyakarmaṇaḥ I śarīrayātrāpi ca te na prasiddhyedakarmaṇaḥ II*
niyataṁ: prescribed; kuru: do; karma: work; tvaṁ: you; karma: work; jyāyaḥ: better; hi: than; akarmaṇaḥ: without work; śarīra: body; yātrā: maintenance; api: even; ca: also; te: your; na: never; prasiddhyet: possible; akarmaṇaḥ: without work
### 3.8
Do your prescribed work, as doing work is better than being idle. Even your own body cannot be maintained without work.
*yajñārthātkarmaṇo'nyatra loko'yam karmabandhanaḥ I tadarthaṁ karma kaunteya mukta saṅgaḥ samācara II*
yajñārthāt: sacrifice for; karmaṇaḥ: work done; anyatra: otherwise; lokaḥ: world; ayaṁ: this; karma bandhanaḥ: bondage by work; tad: that; arthaṁ: for; karma: work; kaunteya: O son of Kuntī; mukta: liberated; saṅgaḥ: attachment; samācara: do perfectly
### 3.9
Work has to be performed selflessly; otherwise, work binds one to this world. O son of Kuntī, perform your work for Me and you will do it authentically, liberated and without attachment.
*sahayajñāḥ prajāḥ sṛṣṭvā puro'vāca prajāpatiḥ I anena prasaviṣyadhvameṣa vo'stviṣṭakāmadhuk II*
sah: along with; yajñāḥ: sacrifices; prajāḥ: people; sṛṣṭvā: creating; purā: before; uvāca: said; prajāpatiḥ: the lord of creation; anena: by this; prasaviṣyadhvaṁ: be more and more prosperous; eṣaḥ: certainly; vaḥ: your; astu: let it be; iṣṭa: desired; kāma dhuk: bestower of gifts
### 3.10
Brahma, the lord of creation before creating human kind as selfless sacrifice said, 'By this selfless enriching, be more and more prosperous and let it bestow all the desired gifts.'
*devān bhāvayatā'nena te devā bhāvayantu vaḥ I parasparaṁ bhāvayantaḥ śreyaḥ paramavāpsyatha II*
devān: celestial beings; bhāvayata: having pleased; anena: by this sacrifice; te: those; devāḥ: demigods; bhāvayantu: will please; vaḥ: you; parasparaṁ: mutual; bhāvayantaḥ: pleasing one another; śreyaḥ: prosperity; paraṁ: supreme; avāpsyatha: achieve |
3.11 The celestial beings, being pleased by this sacrifice, will also nourish you; with this mutual nourishing of one another, you will achieve supreme prosperity.
*iṣṭānbhogān hi vo devā dāsyante yajñabhāvitāḥ I tairdattānapradāyaibhyo yo bhuṅkte stena eva saḥ II 3.12*
iṣṭān: desired; bhogān: necessities of life; hi: certainly; vaḥ: to you; devāḥ:
demigods; dāsyante: award; yajña: sacrifice; bhāvitāḥ: satisfied; taiḥ: by them; dattān: things given; apradāya: without offering; ebhyaḥ: to the celestial beings; yaḥ: who; bhuṅkte: enjoys; stenaḥ: thief; eva: certainly; saḥ: he
3.12 Satisfied with the selfless enriching service, the celestial beings certainly award you the desired necessities of life. He who enjoys the things given by them without offering to the celestial beings is certainly a thief.
*yajñaśiṣṭāśinaḥ santo mucyante sarvakilbiṣaiḥ I bhuñjate te tvaghaṁ pāpā ye pacantyātmakāraṇāt II 3.13*
yajñaśiṣṭāśinaḥ: those who eat the food remnants of sacrifice; santaḥ: devotees; mucyante: get relief from; sarva: all; kilbiṣaiḥ: sins; bhuñjate: enjoy; te: they; tu: but; aghaṁ: grievous; pāpāḥ: sins; ye: those; pacanti: prepare food; ātmakāraṇāt: for sense enjoyment
3.13 Those who eat food after selfless enriching service are free of all sins. Those who prepare food for sense enjoyment do grievous sin.
*annādbhavanti bhūtāni parjanyādannasaṁbhavaḥ I yajñādbhavati parjanyo yajñaḥ karmasamudbhavaḥ II 3.14*
annāt: from grains; bhavanti: grow; bhūtāni: beings; parjanyāt: from rains; anna: food grains; saṁbhavaḥ: possible; yajñāt: from sacrifice; bhavati: becomes possible; parjanyaḥ: rains; yajñaḥ: sacrifice; karma: work; samudbhavaḥ: born of
3.14 All beings grow from food grains, from rains the food grains become possible, the rains become possible from selfless sacrifice of enriching.
*karma brahmodbhavaṁ viddhi brahmākṣarasamudbhavam I tasmātsarvagataṁ brahma nityaṁ yajñe pratiṣṭhitam II 3.15*
karma: work; brahmodbhavaṁ: Creator born of; viddhi: know; brahma: Creator; akṣarasamudbhavaṁ: Supreme born of; tasmāt: therefore; sarvagataṁ: all-pervading; brahma: Supreme; nityaṁ: eternally; yajñe: in sacrifice; pratiṣṭhitaṁ: situated
3.15 Know that work is born of the Creator and He is born of the Supreme. The all-pervading Supreme is eternally situated in sacrifice of enriching.
*evaṁ pravartitaṁ cakraṁ nānuvartayatīha yaḥ I aghāyurindriyārāmo moghaṁ pārtha sa jīvati II 3.16*
evaṁ: prescribed; pravartitaṁ: established; cakraṁ: cycle; na: not; anuvartayati: adopt; iha: in this; yaḥ: who; aghāyuḥ: life full of sins; indriyārāmaḥ: satisfied in sense gratification; moghaṁ: useless; pārtha: O son of Pritā; saḥ: he; jīvati: lives
3.16 O Pārtha, he who does not adopt the prescribed, established cycle lives a life full of sins. Rejoicing in sense gratification, he lives a useless life.
*yastvātmaratireva syādātmatṛptaśca mānavaḥ I ātmanyeva ca santuṣṭastasya kāryaṁ na vidyate II 3.17*
yaḥ: who; tu: but; ātmaratiḥ: takes pleasure; eva: certainly; syāt: remains;
ātmatṛptaḥ: satisfied in self; ca: and; mānavaḥ: man; ātmani: in oneself; eva: certainly; ca: and; saṁtuṣṭaḥ: satiated; tasya: his; kāryaṁ: work; na: not; vidyate: exist
3.17 One who takes pleasure in the Self, who is satisfied in the Self and who is content in one's Self, for him certainly, no work exists.
*naiva tasya kṛtenārtho nākṛteneha kaścana I na cāsya sarvabhūteṣu kaścidarthavyapāśrayaḥ II 3.18*
na: never; eva: certainly; tasya: his; kṛtena: by doing duty; arthaḥ: purpose; na: not; akṛtena: without doing duty; iha: in this world; kaścana: whatever; na: never; ca: and; asya: of him; sarvabhūteṣu: all living beings; kaścit: any; artha: purpose; vyapāśrayaḥ: taking shelter of
3.18 Certainly, he never has any purpose for doing his duty or for not doing his duty in this world. He does not depend on any living being.
*tasmādasaktaḥ satataṁ kāryaṁ karma samācara I asakto hyācaran karma paramāpnoti pūruṣaḥ II 3.19*
tasmāt: therefore, asaktaḥ: without attachment, satataṁ: always, kāryaṁ: work, karma: work, samācara: perform, asaktaḥ: not attached, hi: certainly, ācaran: performing, karma: work, paraṁ: supreme, āpnoti: achieves, pūruṣaḥ: man
3.19 Therefore, one should work always without attachment. Performing work without attachment, certainly, man achieves the Supreme.
*karmaṇaiva hi saṁsiddhimāsthitā janakādayaḥ I lokasaṁgrahamevāpi sampaśyankartumarhasi II 3.20*
karmaṇā: by work; eva: also; hi: certainly; saṁsiddhiṁ: perfection; āsthitāḥ: situated; janakādayaḥ: Janaka and other kings; lokasaṁgrahaṁ: educating people; eva: also; api: therefore; saṁpaśyan: considering; kartuṁ: act; arhasi: deserve
3.20 King Janaka and others attained perfection by selfless enriching. To guide others you too must act selflessly.
*yad yad ācarati śreṣṭhas tat tad evetaro janaḥ I sa yatpramāṇaṁ kurute lokastadanuvartate II 3.21*
yad-yat: what; ācarati: act; śreṣṭhaḥ: great; tat-tat: that; eva: certainly; itaraḥ: common; janaḥ: persons; saḥ: he; yat: what; pramāṇaṁ: evidence; kurute: perform; lokaḥ: world; tat: that; anuvartate: follow in footsteps
3.21 Whatever action is performed by a great person, others follow. They follow the example set by him.
*na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana I nānavāptamavāptavyaṁ varta eva ca karmaṇi II 3.22*
na: not; me: mine; pārtha: O son of Pritā; asti: is; kartavyaṁ: duty; triṣu: in the three; lokeṣu: worlds; kiṁcana: anything; na: no; anavāptaṁ: in want; avāptavyaṁ: to be gained; varte: engaged; eva: only; ca: and; karmaṇi: work
3.22 O Pārtha, there is nothing that I must do in the three worlds. Neither am I in want of anything nor do I have anything to gain. Yet, I am always in action.
*yadi hyahaṁ na varteyaṁ jātu karmaṇyatandritaḥ I mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ II 3.23*
yadi: if; hi: certainly; ahaṁ: I; na: not; varteyaṁ: engage; jātu : ever; karmaṇi: work; atandritaḥ: with care; mama: My; vartma: path; anuvartante: follow; manuṣyāḥ: persons; pārtha: Pārtha; sarvaśaḥ: in all respects
3.23 If I did not engage in work with care, O Pārtha, certainly, people would follow My path in all respects.
*utsīdeyurime lokā na kuryāṁ karma cedaham I sakarasya ca kartā syāmupahanyāmimāḥ prajāḥ II 3.24*
utsīdeyuḥ: ruin; ime: these; lokāḥ: worlds; na: not; kuryāṁ: do; karma: work; cet: if; ahaṁ: I; sakarasya: confusion of species; ca: and; kartā: doer; syāṁ: shall be; upahanyāṁ: destroy; imāḥ: these; prajāḥ: beings
3.24 If I do not work, then these worlds would be ruined. I would be the cause of creating confusion and destruction.
*saktāḥ karmaṇyavidvāṁso yathā kurvanti bhārata I kuryādvidvāṁstathāsaktaścikīrṣurlokasaṁgraham II 3.25* saktāḥ: attached; karmaṇi: work; avidvāṁsaḥ: ignorant; yathā: as; kurvanti: do; bhārata: Bhārata; kuryāt: do; vidvān: wise; tathā: and; asaktaḥ: without attachment; cikīrṣuḥ: desiring; lokasaṁgrahaṁ: leading people
3.25 As the ignorant do their work with attachment to the results, O Bhārata, the wise do so without attachment, for the enrichment (welfare) of people.
*na buddhi bhedaṁ janayedajñānāṁ karmasaginām I joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran II 3.26*
na: not; buddhi: intelligence; bhedaṁ: disrupt; janayet: do; ajñānāṁ: ignorant; karma: work sagināṁ: attached; joṣayet: engaged; sarva: all; karmāṇi: work; vidvān: wise; yuktaḥ: balanced; samācaran: practising
3.26 Let not the wise disturb the minds of the ignorant who are attached to the results of work. They should encourage them to act without attachment.
*prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ I ahakāravimūdhātmā kartāhamiti manyate II 3.27*
prakṛteḥ: of material nature; kriyamāṇāni: all being done; guṇaiḥ: by the attributes; karmāṇi: work; sarvaśaḥ : all kinds of; ahaṁkāra: ego; vimūdhātmā: confused being; kartā: doer; ahaṁ: I; iti: thus; manyate: thinks
3.27 People, confused by ego, think they are the doers of all kinds of work while it is being done by the energy of nature.
## *tattvavittu mahābāho guṇakarmavibhāgayoḥ I guṇā guṇeṣu vartanta iti matvā na sajjate II 3.28*
tattvavit: one who knows the truth; tu: but; mahābāho: mighty-armed one; guṇa: attributes; karma: work; vibhāgayoḥ: differences; guṇāḥ: attributes; guṇeṣu: in sense gratification; vartante: engaged; iti: thus; matvā: thinking; na: never; sajjate: becomes attached
3.28 One who knows the Truth, O mighty-armed one, knows the differences between the attributes of nature and work. Knowing well about the attributes and sense gratification, he never becomes attached.
*prakṛterguṇasaṁmūḍhāḥ sajjante guṇa karmasu I tānakṛtsnavido mandānkṛtsnavinna vicālayet II 3.29*
prakṛteḥ: by the material nature; guṇa: attributes; saṁmūḍhāḥ: fooled; sajjante: become engaged; guṇa: attributes; karmasu: actions; tān: those; akṛtsnavidaḥ: persons with less wisdom; mandān: lazy; kṛtsnavit: who has wisdom; na: not; vicālayet: unsettle
3.29 Fooled by the attributes of nature, those people with less wisdom or who are lazy become engaged in actions driven by these attributes. But, the wise should not unsettle them.
*mayi sarvāṇi karmāṇi sannyasyādhyātmacetasā I nirāśīrnirmamo bhūtvā yudhyasva vigatajvaraḥ II 3.30*
mayi: to Me; sarvāṇi: all kinds of; karmāṇi: work; saṁnyasya: renouncing; adhyātma: spiritual knowledge; cetasā: consciousness; nirāśīḥ: without desire for gain; nir mamaḥ: without sense of ownership; bhūtvā: being; yudhyasva: fight; vigatajvaraḥ: without being lazy
3.30 Dedicating all actions to Me, with consciousness filled with spiritual knowledge of Self, without desire for gain and without sense of ownership, without being lazy, fight.
*ye me matamidaṁ nityamanutiṣṭhanti mānavāḥ I śraddhāvanto 'nasūyanto mucyante tepi karmabhiḥ II 3.31*
ye: who; me: My; matam: teaching; idaṁ: these; nityaṁ: always; anutiṣṭhanti: execute regularly; mānavāḥ: persons; śraddhāvantaḥ: with faith; anasūyantaḥ: without envy; mucyante: become free; te: all of them; api: even; karmabhiḥ: from the bondage of fruitive actions
3.31 Those persons who execute their duties according to My teaching and who follow these teachings faithfully with authenticity, without envy, become free from the bondage of fruitive actions.
*ye tvetad abhyasūyanto nānutiṣṭhanti me matam I sarvajñānavimūḍhāṁstānviddhi naṣṭānacetasaḥ II 3.32*
ye: those; tu: but; etat : this; abhyasūyantaḥ: out of envy; na: not; anutiṣṭhanti: regularly perform; me: My; mataṁ: teaching; sarvajñāna: all kinds of knowledge; vimūḍhān: fooled; tān: they; viddhi: know; naṣṭān: ruined; acetasaḥ: without Consciousness
3.32 But those who do not regularly perform their duty according to My teaching, are ignorant, senseless and ruined.
*sadṛśaṁ ceṣṭate svasyāḥ prakṛterjñānavānapi I prakṛtiṁ yānti bhūtāni nigrahaḥ kiṁ kariṣyati II 3.33*
sadṛśaṁ: according to; ceṣṭate: tries; svasyāḥ: by one's nature; prakṛteḥ: modes; jñānavān: wise; api: even; prakṛtiṁ: nature; yānti: goes through; bhūtāni: living beings; nigrahaḥ: suppression; kiṁ: what; kariṣyati: can do
3.33 Even the wise person tries to act according to the modes of his own nature, for all living beings go through their nature. What can restraint of the senses do?
*indriyasyendriyasyārthe rāgadveṣau vyavasthitau I tayorna vaśamāgacchet tau hyasya paripanthinau II 3.34*
indriyasya: of the senses; indriyasya arthe: for sense objects; rāga: attachment; dveṣau: repulsion; vyavasthitau: put under control; tayoḥ: of them; na: never; vaśaṁ: control; āgacchet: come; tau: those; hi: certainly; asya: his; paripanthinau: stumbling blocks
3.34 Attachment and repulsion of the senses for sense objects should be put under control. One should never come under their control as they certainly are the stumbling blocks on the path of self-realization.
*śreyānsvadharmo viguṇahparadharmātsvanuṣṭhitāt I svadharme nidhanaṁ śreyaḥ paradharmo bhayāvahaḥ II 3.35*
śreyān: better; svadharmaḥ: own duty; viguṇaḥ: in a faulty manner; parad-
harmāt: other's duty; svanuṣṭhitāt: perfectly done; svadharme: in one's duty; nidhanaṁ: death; śreyaḥ: better; paradhamaḥ: other's duty; bhayāvahaḥ: dangerous
3.35 Better it is to do one's own responsibility, even if it is in a faultily, than to do someone else's responsibility perfectly. Death in the course of performing one's own responsibility is better than doing another's responsibility, as this can be dangerous.
*arjuna uvāca atha kena prayukto'yaṁ pāpaṁ carati pūruṣaḥ I anicchannapi vārṣṇeya balādiva niyojitaḥ II 3.36*
arjuna uvāca: Arjuna said; atha: then; kena: by what; prayuktaḥ: forced; ayaṁ: this (person); pāpaṁ: sins; carati: acts; pūruṣaḥ: man; anicchan: without desiring; api: though; vārṣṇeya: O descendant of Vrishni; balāt: by force; iva: as if; niyojitaḥ: engaged
3.36 Arjuna says, 'O descendant of Vṛṣṇi, then, by what is man forced to sinful acts, even without desiring, as if impelled by force?'
*śrībhagavānuvāca*
*kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ I mahāśano mahāpāpmā viddhyenamiha vairiṇam II 3.37* śrī bhagavān uvāca: the Lord said; kāma: lust; eṣa: these; krodha: anger; eṣa: these; rajoguṇa: attribute of passion; samudbhavaḥ: born of; mahāśanaḥ: alldevouring; mahāpāpmā: greatly sinful; viddhi: know; enaṁ: this; iha: in the world; vairiṇaṁ: greatest enemy
3.37 The Lord says, 'It is lust and anger born of the attribute of passion, alldevouring and sinful, which is one's greatest enemy in this world.'
*dhūmenāvriyate vanhiryathādarśo malena ca I yatholbenāvṛto garbhastathā tenedamāvṛtam II 3.38*
dhūmena: by smoke; āvriyate: covered; vahniḥ: fire; yathā: as; ādarśaḥ: mirror; malena: by dust; ca: also; yathā: as; ulbena: by the womb; āvṛtaḥ: covered; garbhaḥ: embryo; tathā: so; tena: by that; idaṁ: this; āvṛtaṁ: covered
3.38 As fire is covered by smoke, as a mirror is covered by dust, or as the e bryo is covered by the womb, so also, the living being is covered by lust.
*āvṛtaṁ jñānametena jñānino nityavairiṇā I kāmarūpeṇa kaunteya duṣpūreṇānalena ca II 3.39*
āvṛtaṁ: covered; jñānam: knowledge; etena: by this; jñāninaḥ: of the knower; nitya: eternal; vairiṇā: enemy; kāma: desire; rū peṇa: in the form of; kaunteya: O son of Kuntī; duṣpūreṇa: never satisfied; analena: by fire; ca: and
3.39 The knowledge of the knower is covered by this eternal enemy in the form of lust, which is never satisfied and burns like fire, O son of Kuntī
*indriyāṇi mano buddhirasyādhiṣṭhānamucyate I etairvimohayatyeṣa jñānamāvṛtya dehinam II 3.40*
indriyāṇi: senses; manaḥ: mind; buddhiḥ: intelligence; asya: of; adhiṣṭhānaṁ: sitting place; ucyate: called; etaiḥ: by these; vimohayati: confuses; eṣaḥ: this; jñānaṁ: knowledge; āvṛtya: covering; dehinam: embodied being
3.40 The senses, the mind and the intelligence are the locations of this lust, which confuses the embodied being and covers the knowledge.
*tasmāttvamindriyāṇyādau niyamya bharatarṣabha I pāpmānaṁ prajahi hyenaṁ jñānavijñānanāśanam II 3.41* |
tasmāt: therefore; tvam: you; indriyāṇi: senses; ādau: in the beginning; niyamya: by controlling; Bharata ṛṣabha: O chief amongst the descendants of Bhārata; pāpmānaṁ: symbol of sin; prajahi: curb; hi: certainly; enaṁ: this; jñāna: knowledge; vijñāna: consciousness; nāśanaṁ: destroyer
3.41 Therefore, O Bharataṛṣabha, chief amongst the descendants of Bhārata, in the very beginning, control the senses and curb the symbol of sin, which is certainly the destroyer of knowledge and consciousness.
*indriyāṇi parāṇyāhurindriyebhyaḥ paraṁ manaḥ I manasastu parā buddhiryo buddheḥ paratastu saḥ II 3.42*
indriyāṇi: senses; parāṇi: superior; āhuḥ: is said; indriyebhyaḥ: more than the senses; paraṁ: superior; manaḥ: mind; manasaḥ: more than the mind; tu: also; parā: superior; buddhiḥ: intelligence; yaḥ: who; buddheḥ: more than intelligence; parataḥ: superior; tu: but; saḥ: he
3.42 It is said that the senses are superior to the body. The mind is superior to the senses. The intelligence is still higher than the mind and the consciousness is even higher than intelligence.
*evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānamātmanā I jahi śatruṁ māhābāho kāmarūpaṁ durāsadam II 3.43*
evaṁ: and; buddheḥ: of intelligence; paraṁ: superior; buddhvā: knowing; saṁstabhya: by steadying; ātmānaṁ: of the mind; ātmanā: by intelligence; jahi: conquer; śatruṁ: enemy; māhābāho: O mighty-armed one; kāma: lust; rūpaṁ: in the form of; durāsadaṁ: insatiable
3.43 Knowing the Self to be superior to mind and intelligence, by steadying the mind by intelligence, conquer the insatiable enemy in the form of lust, O Mahābāho, mighty-armed one.
*iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde karmayogo nāma tṛtīyo'dhyāyaḥ II*
*Thus ends the third chapter named Karma Yogaḥ, 'The Yoga of Action,' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra, the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād, dialogue between Śrī Kṛṣṇa and Arjuna.*
*śrībhagavānuvāca imaṁ vivasvate yogaṁ proktavānaham avyayaṁ I vivasvānmanave prāha manurikṣvākave'bravīt II 4.1*
śrī bhagavān uvāca: the Lord says; imaṁ: this; vivasvate: to the Sun god; yogaṁ: the science of yoga; proktavān: instructed; ahaṁ: I; avyayaṁ: imperishable; vivasvān: sun god; manave: to Manu, the father of mankind; prāha: told; manuḥ: Manu; ikṣvākave: to King Ikṣvāku; abravīt: said
4.1 Bhagavān says: 'I taught the sun god, Vivasvān, the imperishable science of yoga and Vivasvān taught Manu, the father of mankind and Manu in turn taught Ikṣvāku.'
*evaṁ paraṁparāprāptamimaṁ rājarṣayo viduḥ I sa kāleneha mahatā yogo naṣṭaḥ parantapa II 4.2* evaṁ: thus; paraṁparā: Master-disciple succession; prāptaṁ: received; imaṁ: this science; rājarṣayaḥ: the saintly kings; viduḥ: understood; saḥ: that knowledge; kālena: in the course of time; iha: in this world; mahatā: by great; yogaḥ: the science of yoga; naṣṭaḥ: lost; paraṁtapa: subduer of the enemies
4.2 The supreme science was thus received through the chain of master-disciple succession and the saintly kings understood it in that way. In the course of time, the succession was broken and therefore the science as it was appears to have been lost.
*sa evāyaṁ mayā te'dya yogaḥ proktaḥ purātanaḥ I bhakto 'si me sakhā ceti rahasyaṁ hyetaduttamam II 4.3*
saḥ: that; eva: only; ayaṁ: this; mayā : by Me; te: to you; adya: today; yogaḥ: the science of yoga; proktaḥ: spoken; purātanaḥ: very old; bhaktaḥ: devotee; asi: you are; me: My; sakhā : friend; ca: also; iti: therefore; rahasyaṁ: mystery; hi: because etat: this; uttamaṁ: supreme
4.3 That ancient science of Enlightenment, or entering into eternal bliss, is today taught by me to you because you are my devotee as well as my friend. You will certainly understand the supreme mystery of this science.
*arjuna uvāca aparaṁ bhavato janma paraṁ janma vivasvataḥ I kathametad vijānīyāṁ tvamādau proktavāniti II 4.4*
arjuna uvāca: Arjuna says; aparaṁ: of recent origin; bhavataḥ: Your; janma: birth; paraṁ: very old; janma: birth; vivasvataḥ: of the Sun god; kathaṁ: how; etat: this; vijānīyāṁ: can I understand; tvaṁ: You; ādau: in the beginning; proktavān: instructed; iti: thus
4.4 Arjuna says: 'Oh Kṛṣṇa, you are younger to the sun god Vivasvān by birth. How am I to understand that in the beginning you instructed this science to him?'
*śrībhagavānuvāca bahuni me vyatītāni janmāni tava cārjuna I tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa II 4.5*
śrī bhagavān uvāca: The Lord says; bahūni: many; me: of Mine; vyatī tā ni: have passed; janmāni: births; tava: yours; ca: also; arjuna: O Arjuna; tā ni: all of those; ahaṁ: I; veda: do know; sarvāṇi: all; na: not; tvaṁ: yourself; vettha: know; paraṁtapa: O scorcher of the foes
4.5 Bhagavān says: Many many births both you and I have passed. I can remember all of them, but you cannot, O Parantapa!
*ajo 'pi sannavyayātmā bhūtānām īśvaro 'pi san I prakṛtiṁ svāmadhiṣṭhāya saṁbhavāmyātmamāyayā II 4.6*
ajaḥ: unborn; api: also; san: being so; avyaya: instructible; atmā: spirit; bhūtānāṁ: living entities; īśvaraḥ: supreme Lord; api: also; san: being so; prakṛtiṁ: nature; svāṁ: of Myself; adhiṣṭhāya: keeping under control; saṁbhavāmi: I come into being; ātmamāyayā: by My divine potency.
4.6 Although I am unborn, imperishable and the lord of all living entities, by ruling my nature I reappear by my own māyā.
*yadā yadā hi dharmasya glānirbhavati bhārata I abhyutthānam adharmasya tad ātmānaṁ sṛjāmyaham II 4.7*
yadā -yadā : whenever; hi: well; dharmasya: of righteousness; glāniḥ: decline; bhavati: takes place; bhārata: O descendant of Bhārata; abhyutthānaṁ: predominance; adharmasya: of unrighteousness; tadā : at that time; ātmānaṁ: self; sṛjāmi: bring forth; ahaṁ: I
4.7 Whenever positive consciousness declines, when collective negativity rises, O Bhārat, again and again, at these times, I happen Myself.
*paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām I dharma-saṁsthāpanārthāya saṁbhavāmi yuge-yuge II 4.8*
paritrāṇāya: for the protection of; sādhūnāṁ: of the pious; vināśāya: to destroy; ca: also; duṣkṛtāṁ: of the wicked; dharma: righteousness; saṁsthāpanārthāya: to establish; saṁbhavāmi: I manifest; yuge-yuge: age after age
4.8 To protect the pious and to annihilate the wicked, to re-establish righteousness I Myself appear, age after age.
*janma karma ca me divyamevaṁ yo vetti tattvataḥ I tyaktvā dehaṁ punarjanma naiti māmeti so 'rjuna II 4.9*
janma: birth; karma: work; ca: and; me: of Mine; divyaṁ: divine; evaṁ: so also; yaḥ: anyone whoever; vetti: knows; tattvataḥ: in reality; tyaktvā: after leaving aside; dehaṁ: body; punaḥ: again; janma: birth; na: never; eti: attains; māṁ: unto Me; eti: does attain; saḥ: he; arjuna: Arjuna
4.9 One who knows or experiences My divine appearance and activities does not take birth again in this material world after leaving the body but attains Me, o Arjuna.
*vītarāgabhayakrodhā manmayā māmupāśritāḥ I bahavo jñānatapasā pūtā madbhāvamāgatāḥ II 4.10*
vīta: free from; rāga: passion; bhaya: fear; krodhāḥ: anger; manmayā: fully absorbed in Me; māṁ: unto Me; upāśritāḥ: taking refuge; bahavaḥ: many beings; jñāna: wisdom; tapasā: by penance; pūtāḥ: sanctified; mad bhāvaṁ: My nature; āgatāḥ: attained
4.10 Being freed from attachment, fear and anger, being filled with me and by taking refuge in me, many beings in the past have become sanctified by the knowledge of me and have realized me.
*ye yathā māṁ prapadyante tāṁstathaiva bhajāmyaham I mama vartmānuvartante manuṣyāḥ pārtha sarvaśah II 4.11*
ye: whoever; yathā: whatever way; māṁ: unto Me; prapadyante: seek; tān: unto them; tathā eva: in the same way; bhajāmi : I approach; ahaṁ: I; mama: My; vartma: of the path; anuvartante: follow; manuṣyāḥ: people; pārtha: son of Pritā; sarvaśaḥ: in all respects
4.11 I reward everyone, I show Myself to all people, according to the manner in which they surrender unto me, in the manner that they are devoted to me, O Pārtha!
*kāṅkṣantaḥ karmaṇāṁ siddhiṁ yajanta iha devatāḥ I kṣipraṁ hi mānuṣe loke siddhirbhavati karmajā II 4.12*
kāṅkṣantaḥ: desiring; karmaṇāṁ: of activities; siddhiṁ: success; yajante: worship; iha: in this world; devatāḥ: gods; kṣipraṁ: quickly; hi: for; mānuṣe loke: in human society; siddhiḥ bhavati: success comes; karmajā : born of action
4.12 Men in this world desire success from activities and therefore they worship the gods. Men get instant results from active work in this world.
*cāturvarṇyaṁ mayā sṛṣṭaṁ guṇakarma vibhāgaśaḥ I tasya kartāram api māṁ viddhyakartāramavyayam II 4.13*
cāturvarṇyaṁ: the four divisions of human society; mayā: by Me; sṛṣṭaṁ: created; guṇa: attribute; karma: work; vibhāgaśaḥ: in terms of division; tasya: of that; kartāraṁ: doer; api: although; māṁ: Me; viddhi: know; akartāraṁ: as the non-doer; avyayaṁ: immortal
4.13 Depending upon the distribution of the three attributes or guṇas and action, I have created the four castes. Yet, I am to be known as the non-doer, the unchangeable.
*na māṁ karmāṇi limpanti na me karmaphale spṛhā I iti māṁ yo'bhijānāti karmabhirna sa badhyate II 4.14*
na: never; māṁ: Me; karmāṇi: work; limpanti: affect; na: not; me: My; karmaphale: in fruits of action; spṛhā : longing for; iti: thus; māṁ: Me; yaḥ: one who; abhijānāti: understands; karmabhiḥ : by the action; na: never; saḥ: he; badhyate: is bound.
4.14 I am not affected by any work; nor do I long for the outcome of such work. One who understands this truth about me also does not get caught in the bondage of work.
*evaṁ jñātvā kṛtaṁ karma pūrvairapi mumukṣubhiḥ I kuru karmaiva tasmāttvaṁ pūrvaiḥ pūrvataraṁ kṛtam II 4.15*
evaṁ: thus; jñātvā: knowing well; kṛtaṁ: performed; karma: work; pūrvaiḥ: by the ancient people; api: also; mumukṣubhiḥ: by those seeking liberation; kuru: perform; karma: prescribed duty; eva: only; tasmāt: therefore; tvaṁ: you; pūrvaiḥ: by the predecessors; pūrvataraṁ: as in the past; kṛtaṁ: as performed
4.15 All the wise and liberated souls of ancient times have acted with this understanding and thus attained liberation. Just as the ancients did, perform your duty with this understanding.
*kiṁ karma kimakarmeti kavayo'pyatra mohitāḥ I tat te karma pravakṣyāmi yaj jñātvā mokṣyase'śubhāt II 4.16*
kiṁ: what; karma: action; kiṁ: what; akarma: inaction; iti: thus; kavayaḥ: the wise; api: also; atra: in this matter; mohitāḥ: confused; tat: that; te: unto you; karma: action; pravakṣyāmi: I shall explain; yat: which; jñātvā: after knowing; mokṣyase: be liberated; aśubhāt: from ills
4.16 What is action and what is inaction, even the wise are confused. Let me explain to you what action is, knowing which you shall be liberated from all ills.
*karmaṇo hyapi boddhavyaṁ boddhavyaṁ ca vikarmaṇaḥ I akarmaṇaśca boddhavyaṁ gahanā karmaṇo gatiḥ II 4.17*
karmaṇaḥ: of action; hi: for; api: also; boddhavyaṁ: should be understood; boddhavyaṁ: to be understood; ca: also; vikarmaṇaḥ: wrong action; akarmaṇaḥ: inaction; ca: also; boddhavyaṁ: should be understood; gahanā: mysterious; karmaṇaḥ: of action; gatiḥ: way.
4.17 The complexities of action are very difficult to understand. Understand fully the nature of proper action by understanding the nature of wrong action and inaction.
*karmaṇyakarma yaḥ paśyedakarmaṇi ca karma yaḥ I sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsnakarmakṛt II 4.18*
karmaṇi: in action; akarma: inaction; yaḥ: one who; paśyet: sees; akarmaṇi: in inaction; ca: also; karma: action; yaḥ: one who; saḥ: he; buddhimān: wise; manuṣyeṣu: among men; saḥ: he; yuktaḥ: yogi; kṛtsnakarmakṛt: engaged in all activities
4.18 He who sees inaction in action and action in inaction, is wise and a yogi, Even if engaged in all activities.
*yasya sarve samārambhāḥ kāmasaṅkalpavarjitāḥ I jñānāgnidagdhakarmāṇaṁ tam āhuḥ paṇḍitaṁ budhāḥ II 4.19*
yasya: one whose; sarve: all kinds of; samārambhāḥ: in all situations; kāma: desire for sense gratification; saṅkalpa: purpose; varjitāḥ: devoid of; jñāna: of perfect knowledge; agni: fire; dagdhakarmāṇaṁ: whose actions have been burnt; taṁ: him; āhuḥ: declare; paṇḍitaṁ: wise; budhāḥ: the wise.
4.19 He who is determined and devoid of all desires for sense gratification, he is of perfect knowledge. The sages declare such a person wise whose actions are burnt by the fire of knowledge.
*tyaktvā karmaphalāsaṅgaṁ nityatṛpto nirāśrayaḥ I karmaṇyabhipravṛtto'pi naiva kiñcitkaroti saḥ II 4.20*
tyaktvā : having given up; karmaphalāsaṅgaṁ: attachment to results of action; nitya: always; tṛptaḥ: satisfied; nirāśrayaḥ: without shelter; karmaṇi: in action; abhipravṛttaḥ: being fully engaged; api: although; na: does not; eva: verily; kiñcit: anything; karoti: does; saḥ: he
4.20 Having given up all attachment to the results of his action, always satisfied and independent, the wise man does not act, though he is engaged in all kinds of action.
*nirāśī ryatacittātmā tyaktasarvaparigrahaḥ I śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam II 4.21*
nirāśīḥ: without desire for the result; yata: controlled; cittātmā: mind and consciousness; tyakta: giving up; sarva: all; parigrahaḥ: sense of ownership; śārīraṁ: bodily effort; kevalaṁ: only; karma: work; kurvan: doing so; na: never; āpnoti: acquire; kilbiṣaṁ: sin
4.21 The person who acts without desire for the result; with his consciousness controlling the mind, giving up all sense of ownership over his possessions and body and only working, incurs no sin.
*yadṛcchālābhasantuṣṭo dvandvātī to vimatsaraḥ I samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate II 4.22*
yadṛcchā lābha: what is obtained unsought; santuṣṭa: satisfied; dvandva: pairs of opposites; atī taḥ: surpassed; vimatsaraḥ: free from envy; samaḥ: equal; siddhau: in success; asiddhau: in failure; ca: also; kṛtvā: after doing; api: even; na: never; nibadhyate: bound
4.22 He who is satisfied with profit which comes of its own accord and who has gone beyond duality, who is free from envy, who is in equanimity both in success and failure, such a person though doing action, is never affected.
*gatasaṅgasya muktasya jñānāvasthitacetasaḥ I yajñāyācarataḥ karma samagraṁ pravilī yate II 4.23*
gatasaṅgasya: unattached to the modes of material nature; muktasya: of the liberated; jñānā: knowledge; avasthita: established; cetasaḥ: of such spirit; yajñāya: for the sake of sacrifice; ācarataḥ: practice; karma: work; samagraṁ: in total; pravilī yate: melts away.
4.23 The work of a liberated man who is unattached to the modes of material nature and who is fully centered in the ultimate knowledge, who works totally for the sake of sacrifice, merges entirely into the knowledge.
*brahmārpaṇaṁ brahmahavir brahmāgnau brahmaṇā hutam I*
## *brahmaiva tena gantavyaṁ brahmakarmasamādhinā II 4.24* |
# Chapter 4
brahma: supreme; arpaṇaṁ: offering; brahma: supreme; haviḥ: oblation; brahma: supreme; agnau: in the fire of; brahmaṇā: by the supreme; hutaṁ: offered; brahma: supreme; eva: only; tena: by him; gantavyaṁ: to be reached; brahma: supreme; karma: action; samādhinā: by complete absorption
4.24 The offering, the offered butter to the supreme in the fire of the supreme is offered by the supreme. Certainly, the supreme can be reached by him who is absorbed completely in action.
*daivamevāpare yajñaṁ yoginaḥ paryupāsate I brahmāgnāvapare yajñaṁ yajñenaivopajuhvati II 4.25*
daivaṁ: gods; eva: only; apare: others; yajñaṁ: sacrifices; yoginaḥ: yogis; paryupāsate: worship; brahma: supreme; agnau: in the fire; apare: others; yajñaṁ: sacrifice; yajñena: by sacrifice; eva: only; upajuhvati: offer as sacrifice.
4.25 Some yogis worship the gods by offering various sacrifices to them, While others worship by offering sacrifices in the fire of the supreme.
*śrotrādī nīndriyāṇyanye saṁyamāgniṣu juhvati I śabdādī nviṣayānanya indriyāgniṣu juhvati II 4.26*
śrotrādīnī : organ of hearing; indriyāṇi: senses; anye: others; saṁyama : self discipline; agniṣu: in the fire; juhvati: offer as sacrifice; śabdādī n: sound vibrations; viṣayān: objects of sense gratification; anye: others; indriya: of sense organs; agniṣu: in the fire; juhvati: sacrifice
4.26 Some sacrifice the hearing process and other senses in the fire of equanimity and others offer as sacrifice the objects of the senses, such as sound in the fire of the sacrifice.
*sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare I ātmasaṁyamayogāgnau juhvati jñānadī pite II 4.27*
sarvāṇi: all; indriya: senses; karmāṇi: actions; prāṇakarmāṇi: activities of the life breath; ca: also; apare: others; ātmasaṁyama: self control; yoga: yoga; agnau: in the fire of; juhvati: offer; jñāna dīpite: kindled by wisdom.
4.27 One who is interested in knowledge offers all the actions due to the senses, including the action of taking in the life breath into the fire of Yoga and is engaged in the yoga of the equanimity of the mind.
*dravyayajñāstapoyajñā yogayajñāstathāpare I svādhyāyajñānayajñāśca yatayaḥ saṁśitavratāḥ II 4.28*
dravya: material wealth; yajñāḥ : sacrifice; tapo: penance; yajñāḥ : sacrifice; yoga: yoga; yajñāḥ: sacrifice; tathā : and; apare: others; svādhyāya: self-study; jñāna: knowledge; yajñāḥ: sacrifice; ca: and; yatayaḥ: striving souls; saṁśita vratāḥ: those of strict vows.
4.28 There is the sacrifice of material wealth, sacrifice through penance, sacrific through yoga and other sacrifices while there is sacrifice through self-study and through strict vows.
*apāne juhvati prāṇaṁ prāṇe 'pānaṁ tathāpare I*
# *prāṇāpānagatī ruddhvā prāṇāyāmaparāyaṇāḥ II 4.29*
apāne: in the out going breath; juhvati: sacrifice; prāṇaṁ: life energy; prāṇe: in the life energy; apānaṁ: the outgoing breath; tathā : thus; apare: others; prāṇa: inhaling; apāna: exhaling; gatī : movement; ruddhvā : after restraining; prāṇāyāma: breath control; parāyaṇāḥ : so inclined
4.29 There are others who sacrifice the life energy in the form of incoming breath and outgoing breath, thus checking the movement of the incoming and outgoing breaths and controlling the breath.
## *apare niyatāhārāḥ prāṇānprāṇeṣu juhvati I sarve'pyete yajñavido yajñakṣapitakalmaṣāḥ II 4.30*
apare: others; niyata: controlled; āhārāḥ: eating; prāṇān: vital energy; prāṇeṣu: in the vital energy; juhvati: sacrifice; sarve api ete: all of these; yajñavidaḥ: those knowing sacrifice; yajña kṣapita kalmaṣāḥ: those destroying their sins through sacrifice.
4.30 There are others who sacrifice through controlled eating and offering the outgoing breath, life energy. All these people know the meaning of sacrifice and are purified of sin or karma.
# *yajñaśiṣṭāmṛtabhujo yānti brahma sanātanam I nāyaṁ loko'styayajñasya kuto'nyaḥ kurusattama II 4.31*
yajñaśiṣṭa: left over of sacrifice; amṛta: nectar; bhujaḥ: one who enjoys; yānti: attain; brahma: supreme; sanātanaṁ: eternal; na: not; ayaṁ: this; lokah: world; asti: is; ayajñasya: to one who does not sacrifice; kutaḥ: where; anyaḥ: other; kuru sattama: O best among the Kurus
4.31 Having tasted the nectar of the results of such sacrifices, they go to the supreme eternal consciousness. This world is not for those who have not sacrificed. How can the other be, Arjuna?
*evaṁ bahuvidhā yajñā vitatā brahmaṇo mukhe I karmajānviddhi tānsarvānevaṁ jñātvā vimokṣyase II 4.32*
evaṁ: thus; bahu: many; vidhāḥ: kinds of; yajñāḥ: sacrifices; vitatā : explained; brahmaṇaḥ mukhe: in the words of the Veda; karmajān: born of actions of mind, sense and body; viddhi: know; tān: those; sarvān: all; evaṁ: thus; jñātvā: after knowing; vimokṣyase: will be liberated
4.32 Thus, there are many kinds of sacrifices born of work mentioned in the Vedas. Thus, knowing these, one will be liberated.
*śreyān-dravya-mayād yajñāj jñāna-yajñaḥ parantapa I sarvaṁ karmā'khilaṁ pārtha jñāne parisamāpyate II 4.33*
śreyān: superior; dravyamayāt: material wealth; yajñāt: sacrifice; jñāna yajñaḥ: sacrifice in wisdom; paraṁtapa: O subduer of foes; sarvaṁ: all; karma: activities; akhilaṁ: in totality; pārtha: O son of Pritā; jñāne: in wisdom; parisamāpyate: ends in
4.33 O Parantapa (conqueror of foes), the sacrifice of wisdom is superior to the sacrifice of material wealth. After all, all activities totally end in wisdom.
# *tadviddhi praṇipātena paripraśnena sevayā I upadekṣyanti te jñānaṁ jñāninastattvadarśinaḥ II 4.34*
tat: that; viddhi: understand; praṇipātena: by approaching a spiritual master; paripraśnena: by questioning; sevayā: by offering service; upadekṣyanti: will advise; te: unto you; jñānaṁ: knowledge; jñāninaḥ : the enlightened; tattva darśinaḥ: the spiritual seers.
4.34 Understand these truths by approaching a spiritual Master, by asking him your questions, by offering service. The enlightened person can initiate the wisdom unto you because he has seen the truth
*yajjñātvā na punar moham evaṁ yāsyasi pāṇḍava I yena bhūtāny aśeṣeṇa drakṣyasy ātmanyatho mayi II 4.35*
yat: which; jñātvā: after knowing; na: not; punaḥ: again; mohaṁ: desire; evaṁ: thus; yāsyasi: shall attain; pāṇḍava: O son of Pāṇḍu; yena: by which; bhūtāni: living entities; aśeṣeṇa: totally; drakṣyasi: will see; ātmani: within yourself; atho: then; mayi: in Me
4.35 O Pāṇḍava, knowing this you will never suffer from desire or illusion, you will know that all living beings are in the supreme, in Me.
*api cedasi pāpebhyaḥ sarvebhyaḥ pāpakṛttamaḥ I sarvaṁ jñānaplavenaiva vṛjinaṁ santariṣyasi II 4.36*
api: even; cet: if; asi: you are; pāpebhyaḥ: of sinners; sarvebhyaḥ: of all; pāpakṛttamaḥ: greatest sinner; sarvaṁ: all; jñāna plavena: by the boat of knowledge; eva: only; vṛjinaṁ: the ocean of miseries; santariṣyasi: you will cross.
4.36 Even if you are the most sinful of all sinners, you will certainly cross completely the ocean of miseries through the boat of knowledge.
*yathaidhāṁsi samiddho'gnir bhasmasātkurute'rjuna I jñānāgniḥ sarvakarmāṇi bhasmasātkurute tathā II 4.37*
yathā: as; edhāṁsi: firewood; samiddhaḥ : blazing; agniḥ: fire; bhasmasāt: ashes; kurute: does; arjuna: O Arjuna; jñāna: knowledge; agniḥ: fire; sarva: all; karmāṇi: actions; bhasmasāt: ashes; kurute: does; tathā: in the same way.
4.37 Just as a blazing fire turns firewood to ashes, O Arjuna, so does the fire of wisdom burn to ashes all actions, all your karma.
*na hi jñānena sadṛśaṁ pavitramiha vidyate I tatsvayaṁ yogasaṁsiddhah kālenātmani vindati II 4.38*
na: not; hi: certainly; jñānena: with knowledge; sadṛśaṁ: similar; pavitraṁ: pure; iha: here; vidyate: exists; tat: that; svayaṁ: himself; yoga: in devotion; saṁsiddhaḥ: purified; kālena: in course time; ātmani: within self; vindati: acquires.
4.38 Truly, in this world, there is nothing as pure as wisdom. One who has matured to know this enjoys in himself in due course of time.
*śraddhāvāllabhate jñānaṁ tatparaḥ saṁyatendriyaḥ I*
# *jñānaṁ labdhvā parāṁ śāntimacireṇādhigacchati II 4.39*
śraddhāvān: faithful person; labhate: achieves; jñānaṁ: knowledge; tatparaḥ: attached; saṁyata: controlled; indriyaḥ: senses; jñānaṁ: knowledge; labdhvā: having achieved; parāṁ: supreme; śāntiṁ: peace; acireṇa: without delay; adhigacchati: attains
4.39 A person with śraddhā (courageous faith) achieves wisdom and has control over the senses. Achieving wisdom, without delay, he attains supreme peace.
*ajñaś cāśraddadhānaś ca saṁśayātmā vinaśyati I nāyaṁ loko 'sti na paro na sukhaṁ saṁśayātmanaḥ II 4.40*
ajñaḥ: ignorant; ca: and; aśraddadhānaḥ: one having no faith; ca: and; saṁśayātmā: doubting soul; vinaśyati: perish; na: not; ayaṁ: this; lokah: world; asti : is; na: not; paraḥ: next; na: not; sukhaṁ: happiness; saṁśayātmanaḥ: of the doubting soul.
4.40 Those who have no wisdom and faith, who always have doubts, are destroyed. There is no happiness in this world or the next.
*yoga-sannyasta-karmāṇaṁ jñānas-aṁchinna-saṁśayam I ātmavantaṁ na karmāṇi nibadhnanti dhañanjaya II 4.41*
yogasannyastakarmāṇaṁ: one who has dedicated his actions to god according to Karma yoga; jñānasaṁchinna saṁśayaṁ: whose doubts have been cleared by knowledge; ātmavantaṁ: self possessed; na: not; karmāṇi: actions; nibadhnanti: bind; dhañanjaya: O Dhañanjaya
4.41 O Dhanañjaya (winner of riches), one who has renounced the fruits of his actions, whose doubts are destroyed, who is well-situated in the Self, is not bound by his actions.
*tasmād ajñāna saṁbhūtaṁ hṛtsthaṁ jñānāsinātmanaḥ I chittvainaṁ saṁśayaṁ yogam ātiṣṭhottiṣṭha bhārata II 4.42*
tasmāt: therefore; ajñāna: ignorance; saṁbhūtaṁ: born of; hṛtsthaṁ: situated in the heart; jñānāsinā: by the sword of knowledge; ātmanaḥ: of the self; chittvā: having cutting off; enaṁ: this; saṁśayaṁ: doubt; yogaṁ: in yoga; ātiṣṭha: be firm; uttiṣṭha: stand up; bhārata: O descendant of Bhārata
4.42 O descendant of Bhārata, therefore, stand up, be situated in yoga. Armed with the sword of knowledge; cut the doubt born of ignorance that exists in your heart.
*iti śrī mad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrī kṛṣṇārjuna saṁvāde jñānakarmasannyāsa yogo nāma caturtho'dhyāyaḥ II*
> In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the fourth chapter named, *Jñānakarmasannyāsa Yogaḥ***,** *'The Yoga of Action in Knowledge and Renunciation.'*
# Chapter 5
*sannyāsaṁ karmaṇāṁ kṛṣṇa punaryogaṁ ca śaṁsasi I yacchreya etayorekaṁ tanme brūhi suniścitaṁ II 5.1*
arjuna uvāca: Arjuna says; sannyāsaṁ: renunciation; karmaṇāṁ: of all actions; kṛṣṇa: O Kṛṣṇa; punaḥ: again; yogaṁ: devotion; ca: also; śaṁsasi: praising; yat: which; śreyaḥ: beneficial; etayoḥ: of the two; ekaṁ: one; tat: that; me: to me; brūhi: please tell; suniścitaṁ: definitely
5.1 Arjuna says: Oh Kṛṣṇa, you asked me to renounce work first and then you asked me to work with devotion. Will you now please tell me, definetely, which of the two will be more beneficial to me?
*śrībhagavānuvāca sannyāsaḥ karmayogaś ca niḥśreyasakarāvubhau I tayostu karma-sannyāsāt karmayogo viśiṣyate II 5.2*
śrī bhagavān uvāca: Lord Kṛṣṇa says; sannyāsah: renunciation; karmayogaḥ: work in devotion; ca: also; niḥśreyasakarāv: for liberation; ubhau: both; tayoḥ: of the two; tu: but; karmasannyāsāt: between work and renunciation; karmayogaḥ: work in devotion; viśiṣyate: better
5.2 Bhagavān says: The renunciation of work [sannyāsa] and work in devotion [karmayoga] are both good for liberation. But, of the two, work in devotional service is better than renunciation of work.
*jñeyaḥ sa nityasannyāsī yo na dveṣṭi na kāṅkṣati I nirdvandvo hi mahābāho sukhaṁ bandhātpramucyate II 5.3*
jñeyaḥ: should be known; saḥ: he; nitya: always; saṁnyāsī : renouncer; yaḥ: who; na: never; dveṣṭi: hates; na: never; kāṅkṣati: desires; nirdvandvaḥ: free from all dualities; hi: certainly; mahābāho: mighty-armed one; sukham: easily; bandhāt: from bondage; pramucyate: completely liberated
5.3 He who neither hates nor desires the fruits of his activities has renounced. Such a person, free from all dualities, easily overcomes material bondage and is completely liberated, Oh Arjuna!
*sāṅkhyayogau pṛthagbālāḥ pravadanti na paṇḍitāḥ I ekamapyāsthitaḥ samyag ubhayorvindate phalam II 5.4*
sāṁkhyayogau: sāṁkhya system and yoga; pṛthak: different; bālāḥ: less intelli-
gent; pravadanti: say; na: not; paṇḍitāḥ: learned; ekaṁ: one; api: even; āsthitaḥ: situated; samyak: complete; ubhayoḥ: of both; vindate: enjoys; phalaṁ: result
5.4 Only the ignorant, not the wise, speaks of the path of action [karma-yoga] to be different from the path of renunciation [sāṅkhya yoga]. Those who are actually learned say that one who is firmly established in either of the paths, achieves the fruit of both.
*yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogairapi gamyate I ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati II 5.5*
yat: what; sāṅkhyaiḥ: by Sāṅkhya system; prāpyate: get; sthānaṁ: position; tat: that; yogaiḥ: by work in devotion; api: also; gamyate: can reach; ekam: one; sāṅkhyaṁ: Sāṅkhya system; ca: and; yogaṁ: work in devotion; ca: and; yaḥ: who; paśyati: sees; saḥ: he; paśyati: sees
5.5 He who knows, knows that the state reached by renunciation [sāṅkhya] and action [karma] are one and the same. State reached by renunciation can also be achieved by action, know them to be at same level and see them as they are.
*sannyāsastu mahābāho duḥkhamāptumayogataḥ I yogayukto munirbrahma na cireṇādhigacchati II 5.6*
sannyāsaḥ: renunciation; tu: but; mahābāho: mighty-armed one; duḥkham . : misery; āptuṁ: afflicts with; ayogataḥ: without devotion; yogayuktaḥ: engaged in devotion; muniḥ: wise; brahma: supreme; nacireṇa: without delay; adhigacchati: attains
5.6 Renunciation without devotional service afflicts one with misery, Oh mighty-armed one. The wise person engaged in devotional service attains the Supreme without delay.
*yogayukto viśuddhātmā vijitātmā jitendriyaḥ I sarva-bhūtātma-bhūtātmā kurvannapi na lipyate II 5.7*
yogayuktaḥ: engaged in work with devotion; viśuddhātmā : a man of purified mind; vijita: self-controlled; atma: soul; jitendriyaḥ: conquered the senses; sarvabhūtātma: to all living beings; bhūtātma: compassionate; kurvan api: though engaged in work, na: never; lipyate: entangled
5.7 The person engaged in devoted service, beyond concepts pure and impure, self-controlled and who has conquered the senses is compassionate and loves everyone, although engaged in work, he is never entangled.
*naiva kiñcitkaromīti yukto manyeta tattvavit I paśyan śṛṇvan spṛśañ jighrann aśnan gacchan svapañ śvasan II 5.8* |
na: never; eva: certainly; kiṁcit: anything; karomi: I do; iti: thus; yuktaḥ: engaged; manyeta: thinks; tattvavit: one who knows the truth; paśyan: seeing; śṛṇvan: hearing; spṛśan: touching; jighran: smelling; aśnan: eating; gacchan: going; svapan: dreaming; śvasan: breathing
*pralapan visṛjan gṛhṇann unmiṣannimiṣannapi I indriyāṇīndriyārtheṣu vartanta iti dhārayan II 5.9*
pralapan: talking; visṛjan: giving up; gṛihṇan: accepting; unmishan: opening;
nimiṣan: closing; api: though; indriyāṇi: the senses; indriyārtheṣu: in gratifying senses; vartanta: are engaged; iti: thus; dhārayan: considering
5.8, 9 One who knows the truth, though engaged in seeing, hearing, touching, smelling, eating, going, dreaming, and breathing, always knows within himself that—'I never do anything at all.' While talking, letting go, receiving, opening, closing, he considers that the senses are engaged with their sense objects.
*brahmaṇy ādhāya karmāṇi saṅgaṁ tyaktvā karoti yaḥ I lipyate na sa pāpena padma-patram ivāmbhasā II 5.10*
brahmaṇi: Eternal Consciousness; ādhāya: surrendering to; karmāṇi: actions; saṅgaṁ: attachment; tyaktvā : giving up; karoti: does; yaḥ: who; lipyate: affected; na: never; saḥ: he; pāpena: by sin; padma: lotus; patraṁ: leaf; iva: like; ambhasā: water
5.10 He, who acts without attachment, giving up and surrendering to the eternal consciousness, He is never affected by sin, in the same way that the lotus leaf is not affected by water.
*kāyena manasā buddhyā kevalairindriyairapi I yoginaḥ karma kurvanti saṅgaṁ tyaktvātmaśuddhaye II 5.11*
kāyena: by the body; manasā: by the mind; buddhyā: by the intellect; kevalaiḥ: only; indriyaiḥ: by the senses; api also: yoginaḥ: yogis; karma: action; kurvanti: perform; saṅgaṁ: attachment; tyaktvā; having abandoned; ātmaśuddhaye: for the purification of the self
5.11 The yogis, giving up attachment, act with the body, mind, intelligence, even with the senses for the purpose of self-purification.
*yuktaḥ karmaphalaṁ tyaktvā śāntimāpnoti naiṣṭhikīm I ayuktaḥ kāma-kāreṇa phale sakto nibadhyate II 5.12*
yuktaḥ: one steadfast in devotion; karma: action; phalaṁ: fruit: tyaktvā: giving up; śāntiṁ: peace; āpnoti: achieves: naiṣṭhikīṁ: established; ayuktaḥ: one not steadfast in devotion; kāmakāreṇa: for enjoying the fruits of the action; phale: fruit; saktaḥ: attached; nibadhyate: becomes entangled
5.12 One who is engaged in devotion, gives up attachment to outcome of one's actions and is centered, is at peace. One who is not engaged in devotion, attached to the outcome of one's action becomes entangled.
*sarvakarmāṇi manasā sannyasyāste sukhaṁ vaśī I navadvāre pure dehī naiva kurvanna kārayan II 5.13*
sarva: all; karmāṇi: activities; manasā: by the mind; sannyasya: giving up; āste: remains; sukhaṁ: in happiness; vaśī : who is controlled; navadvāre: of nine gates; pure: in the city; dehī : body; na: never; eva: surely; kurvan: doing; na: never: kārayan: causing to be done
5.13 One who is controlled, giving up all the activities of the mind, surely remains in happiness in the city of nine gates (body), neither doing anything nor causing anything to be done.
*na kartṛtvaṁ na karmāṇi lokasya sṛjati prabhuḥ I na karmaphalasaṁyogaṁ svabhāvas tu pravartate II 5.14*
na: never; kartṛtvaṁ: of doing; na: not; karmāṇi: activities; lokasya: of the people; sṛjati: creates; prabhuḥ: master; na: not; karma: activities; phala: fruit; saṁyogaṁ: connection; svabhāvaḥ: nature; tu: but; pravartate: act
5.14 The master does not create activities nor makes people do nor connects with the outcome of the actions. All this is enacted by the material nature.
*nādatte kasyacitpāpaṁ na caiva sukṛtaṁ vibhuḥ I ajñānenāvṛtaṁ jñānaṁ tena muhyanti jantavaḥ II 5.15*
na: never; ādatte: accepts; kasyacit: anyone's; pāpaṁ: sins; na: not; ca: and; eva: surely; sukṛtaṁ: good deeds; vibhuḥ: lord; ajñānena: by ignorance; āvṛtaṁ: covered; jñānaṁ: knowledge; tena: by that; muhyanti: are confused; jantavaḥ: living beings
5.15 The Lord, surely, neither accepts anyone's sins nor good deeds. Living beings are confused by the ignorance that covers the knowledge.
*jñānena tu tadajñānaṁ yeṣāṁ nāśitamātmanaḥ I teṣāmādityavajjñānaṁ prakāśayati tatparam II 5.16*
jñānena: by knowledge; tu : but; tad: that; ajñānaṁ: ignorance; yeṣāṁ: whose; nāśitaṁ: destroyed; ātmanaḥ: of the self; teṣām: their; ādityavat: like the rising sun; jñānaṁ: knowledge; prakāśayati: throws light on; tat param: that supreme consciousness
5.16 Whose ignorance is destroyed by the knowledge, their knowledge, like the rising sun, throws light on the supreme consciousness.
*tadbuddhayas tad-ātmānas tan-niṣṭhās tat parāyaṇāḥ I gacchanty apunar-āvṛttiṁ jñāna-nirdhūta-kalmaṣāḥ II 5.17*
tad buddhyaḥ: one whose intelligence is in the supreme; tad ātmānaḥ: whose mind is in the supreme; tanniṣṭhāḥ: whose faith is in the supreme; tat parāyaṇāḥ: who has surrendered to the supreme; gacchanti : go; apunarāvṛittiṁ: liberation; jñāna: knowledge; nirdhūta: cleansed; kalmaṣāḥ: sins
5.17 One whose intelligence, mind, faith are in the Supreme and one who has surrendered to the Supreme, his misunderstandings are cleansed through knowledge and he goes towards liberation.
*vidyā-vinaya-saṁpanne brāhmaṇe gavi hastini I śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ II 5.18*
vidyā: knowledge; vinaya: compassion; saṁpanne: full with; brāhmaṇe: in the brahmana; gavi: in the cow; hastini: in the elephant; śuni: in the dog; ca: and; eva: surely; śvapāke: in the dog-eater; ca: and; paṇḍitāḥ: learned; sama: equal; darśinaḥ: see
5.18 One who is full of knowledge and compassion sees equally the learned brāhmaṇa, the cow, the elephant, the dog and the dog-eater.
*ihaiva tairjitaḥ sargo yeṣāṁ sāmye sthitaṁ manaḥ I nirdoṣaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ II 5.19*
iha: in this life; eva: surely; taiḥ: by them; jitaḥ: conquered; sargaḥ: birth and death; yeṣāṁ: of whose; sāmye: in equanimity; sthitaṁ: situated; manaḥ: mind; nir doṣaṁ: flawless; hi: surely; samaṁ: in equanimity; brahma: supreme; tasmāt: therefore; brahmaṇi: in the supreme; te: they; sthitāḥ: situated
5.19 In this life, surely, those whose minds are situated in equanimity have conquered birth and death. They are flawless like the Supreme and therefore, are situated in the Supreme.'
*na prahṛṣyetpriyaṁ prāpya nodvijet prāpya cāpriyam I sthirabuddhir asaṁmūḍho brahmavid brahmaṇi sthitaḥ II 5.20*
na: never; prahṛṣyet: rejoice; priyaṁ: like; prāpya: achieving; no: not; udvijet: agitated; prāpya: achieving; ca: and; apriyaṁ: the unpleasant; sthirabuddhiḥ: steady intelligence; asaṁmūḍhaḥ: undeluded; brahmavid: one who knows the Supreme; brahmaṇi: in the Supreme; sthitaḥ: situated
5.20 One who does not rejoice at achieving something he likes nor gets agitated on getting something he does not like, who is of steady intelligence, who is not deluded, one who knows the Supreme, is situated in the Supreme.
*bāhyasparśeṣvasaktātmā vindatyātmani yatsukham I sa brahma-yoga-yuktātmā sukhamakṣayamaśnute II 5.21*
bāhya: outer; sparśeṣu: sense pleasures; asaktātmā : not attached; vindati: enjoys; ātmani: in the Self; yat: that; sukhaṁ: happiness; saḥ: he; brahma yoga: engaged in the Supreme; yuktātmā: self-connected; sukhaṁ: happiness; akṣayaṁ: unlimited; aśnute: enjoys
5.21 One who is not attached to the outer world sense pleasures, who enjoys in the Self, in that happiness, he, having identified with his Self by engaging in the Supreme [brahma-yoga], enjoys unlimited happiness.
*ye hi saṁsparśajā bhogā duḥkhayonaya eva te I ādyantavantaḥ kaunteya na teṣu ramate budhaḥ II 5.22*
ye: those; hi: surely; saṁsparśajāḥ: by contact with the senses; bhogāḥ: enjoyments; duḥkha: misery; yonayaḥ: sources of; eva: surely; te: they are; ādya: beginning; antavantaḥ: subject to end; kaunteya: son of Kuntī; na: not; teṣu: in those; ramate: enjoys; budhaḥ: intelligent person
5.22 The intelligent person surely does not enjoy the sense pleasures, enjoyments which are sources of misery and which are subject to beginning and end.
*śaknotīhaiva yaḥ soḍhuṁ prākśarīravimokṣaṇāt I kāma-krodhodbhavaṁ vegaṁ sa yuktaḥ sa sukhī naraḥ II 5.23*
śaknoti: able to do; iha eva: in this body; yaḥ: one who; soḍhuṁ: tolerate; prāk: before; śarīra: body; vimokṣaṇāt: give up; kāma: desire; krodha: anger; udbhavaṁ: generated from; vegaṁ: urge; sa: he; yuktaḥ: well-situated; saḥ: he; sukhī : happy; naraḥ: man
5.23 Before leaving this present body, if one is able to tolerate the urges of material senses and check the force of desire and anger, he is well situated and he is happy in this world.
*yo'ntaḥsukho'ntarārāmas tathāntar-jyotir eva yaḥ I sa yogī brahman-irvāṇaṁ brahmabhūto'dhigacchati II 5.24*
yaḥ: who; antaḥ sukhaḥ: happy from within; antarārāmaḥ: active within; tathā : as well as; antarjyotiḥ: illumined within; eva: surely; yaḥ: who; saḥ: he; yogī : mystic; brahma nirvāṇaṁ: liberated in the Supreme; brahma bhūtaḥ: self realized; adhigacchati: attains
5.24 One who is happy from within, active within as well as illumined within, surely, is a Yogi and he is liberated in the Supreme [brahma-nirvāṇa], is Self-realized and attains the Supreme.
*labhante brahma-nirvāṇam ṛṣayaḥ kṣīṇakalmaṣāḥ I chinn-advaidhā yatātmānaḥ sarvabhūtahite ratāḥ II 5.25*
labhante: achieve; brahma nirvāṇaṁ: liberation in the Supreme; ṛṣayaḥ: who are active within; kṣīṇakalmaṣāḥ: devoid of sins; chinna: torn off; dvaidāḥ: duality; yatātmānaḥ: engaged in self-realization; sarva: all; bhūta: living beings; hite: for the welfare; ratāḥ: engaged
5.25 Those, whose sins have been destroyed, who have dispelled the dualities arising from doubts, whose minds are engaged within, and who are working for the welfare of other beings, attain the eternal liberation in the Supreme [brahma-nirvāṇa].
*kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām I*
## *abhito brahmanirvāṇaṁ vartate viditātmanām II 5.26*
kāma: desire; krodha: anger; viyuktānāṁ; one freed from; yatīnāṁ; of the ascetics; yata cetasāṁ: with the thoughts controlled; abhitaḥ: on all sides; brahma nirvāṇaṁ: absolute freedom; vartate: exists; viditātmanāṁ: of those who have realized the Self
5.26 They who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain liberation [brahma-nirvāṇa].
*sparśān kṛtvā bahir bāhyāṁś cakṣuś caivāntare bhruvoḥ I prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau II 5.27*
sparśān: external sense objects; kṛtvā : keeping; bahiḥ: external; bāhyān: external; cakṣuḥ: eyes; ca: and; eva: surely; antare: within; bhruvoḥ: eyebrows; prāṇāpānau: inward and outward breath; samau: suspending; kṛtvā : doing; nāsābhyantara: within the nostrils; cārinau: moving
*yatendriya-mano-buddhir munir mokṣaparāyaṇaḥ I vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ II 5.28*
yata: controlled; indriya: senses; mano: mind; buddhiḥ: intelligence; muniḥ: the sage; mokṣa: liberation; parāyaṇaḥ: aiming; vigata: free from; icchā: desires; bhaya: fear; krodah: anger; yaḥ: one who; sadā: always; muktaḥ: liberated; eva: certainly; saḥ: he is
5.27,28 Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils and thus controlling the mind, senses and intelligence, the transcendental
who is aiming at liberation, becomes free from desire, fear and the by-product of desire and fear, anger all three. One who is always in this state is certainly liberated.
*bhoktāraṁ yajñatapasāṁ sarva-loka-maheśvaram I suhṛdaṁ sarvabhūtānāṁ jñātvā māṁ śāntimṛcchati II 5.29*
bhoktāraṁ: one who enjoys; yajña: sacrifice; tapasāṁ: penance; sarva: all; loka: worlds; maheśvārāṁ: lord; suhṛdaṁ: benefactor; sarva: all; bhūtānāṁ: living beings; jñātvā: knowing; māṁ: me; śāntiṁ: peace; ṛcchati: achieves
5.29 One who knowing Me as the purpose of sacrifice and penance, as the lord of all the worlds and the benefactor of all the living beings, achieves peace.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde sannyāsayogo nāma pañcamo 'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the fifth chapter named, *Sannyāsa Yogaḥ***,** *'The Yoga of Renunciation.'*
# Dhyāna Yogaḥ
*śrībhagavānuvāca anāśritaḥ karmaphalaṃ kāryaṃ karma karoti yaḥ I sa sanyāsī ca yogī ca na niragnirna cā'kriyaḥ II 6.1*
śrī bhagavān uvāca: the Lord says; anāśritaḥ: without shelter; karma: action; phalaṃ: fruit; kāryaṃ: obligated; karma: work; karoti: performs; yaḥ: who; saḥ: he; sannyāsī: ascetic; ca: and; yogī: one engaged in yoga; ca: and; na: not; nir: without; agniḥ: fire; na: not; ca: and; akriyaḥ: without work
6.1 Bhagavān says: One who performs his actions without being attached to their fruit (outcome) of his work is a Sannyāsi, and he is truly an ascetic; a Yogi also.; not the one who renounces to light the fire and performs no action.
## *yaṃ sannyāsamiti prāhur yogaṃ taṃ viddhi pāṇḍava I na hyasannyastasaṅkalpo yogī bhavati kaścana II 6.2*
yaṃ: what; sannyāsam: renunciation; iti: thus; prāhuḥ: they say; yogaṃ: linking with the Supreme; taṃ: that; viddhi: you should know; pāṇḍava: O son of Pāṇḍu; na: never; hi: certainly; asannyasta: without renouncing; saṅkalpaḥ: self interest; yogī: one engaged in yoga; bhavati: becomes; kaścana: anyone |
6.2 O Pāṇḍava, what is called renunciation, or sannyāsa, you must know to be the same as yoga, or uniting oneself with the Supreme, for never can anyone become a yogī, until he renounces the desire for self-gratification [saṅkalpa].
*ārurukṣormuner yogaṃ karma kāraṇamucyate I yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate II 6.3*
ārurukṣoḥ: one wishing to ascend to the state of yoga (no-mind state); muneḥ: of the sage; yogaṃ: yoga system; karma: work; kāraṇaṃ: cause; ucyate: is said to be; yoga: yoga; arūḍhasya: of one who has attained; tasya: his; eva: certainly; śamaḥ: cessation of all activities; kāraṇaṃ: cause; ucyate: is said to be
6.3 A one desirious of achieving the state of yoga or no-mind state, action is said to be the means and for the one who is already elevated in yoga, cessation from all actions is said to be the means.
*yadā hi nendriyārtheṣu na karmasvanuṣajjate I sarvasankalpasannyāsī yogārūḍhastadocyate II 6.4*
yadā: when; hi: certainly; na: not; indriyārtheṣu: in sense gratification; na: never; karmasu: in fruitive activities; anuṣajjate: does necessarily engage; sarva sankalpa: all material desires; sannyāsī: renouncer; yogārūḍhaḥ: elevated in yoga; tadā: at that time; ucyate: is said to be
6.4 Any one is said to have attained the state of yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in result focused activities.
*uddhared ātmanātmānaṃ natmānam avasādayet I ātmaiva hyātmano bandhur ātmaiva ripurātmanaḥ II 6.5*
uddharet: one must deliver; ātmanā: by the mind; ātmānaṃ: the conditioned soul; na: never; ātmānaṃ: the conditioned soul; avasādayet: put into degradation; ātmā: mind; eva: certainly; hi : surely; ātmanaḥ: of the conditioned soul; bandhuḥ: friend; ātmā: mind; eva: certainly; ripuḥ: enemy; ātmanaḥ: of the conditioned soul
6.5 You are your own friend; you are your own enemy. Evolve yourself through the Self and do not degrade yourself.
*bandhur ātmātmanas tasya yenātmaivātmanā jitaḥ I anātmanastu śatrutve vartetātmaiva śatruvat II 6.6*
bandhuḥ: friend; ātmā: the Self; ātmanaḥ: of the living entity; tasya: of him; yena: by whom; ātmā: the Self; eva: certainly; ātmanā: by the living entity; jitaḥ: conquered; anātmanaḥ: of one who has failed to control the Self; tu: but; śatrutve: because of enmity; varteta: remains; ātmā eva: the very mind; śatruvat: as an enemy
6.6 For him who has conquered the Self, the Self is the best of friends; for one who has failed to do so, his Self will remain the greatest enemy.
*jitātmanaḥ praśāntasya paramātmā samāhitaḥ I śītoṣṇa-sukha duḥkheṣu tathā mānāpamānayoḥ II 6.7*
jitātmanaḥ: of one who has conquered his self; praśāntasya: who has attained tranquility; paramātmā: Supreme; samāhitaḥ: approached completely; śītoṣṇa: in cold heat; sukha: happiness; duḥkheṣu: and distress; tathā: also; māna: in honor; apamānayoḥ: dishonor
6.7 For one who has conquered the self, who has attained tranquility, the Supreme is already reached. Such a person remains in this state in happiness or distress, heat or cold, honor or dishonor.
*jñāna-vijñāna-tṛptātmā kūṭastho vijitendriyaḥ I yukta ityucyate yogī sama-loṣṭāśma-kāñcanaḥ II 6.8*
jñāna: acquired knowledge; vijñāna: realized knowledge; tṛptātmā: contented self; kūṭasthaḥ: established in Self-realization; vijitendriyaḥ: one who has subdued his senses; yukta: competent for self-realization; iti: thus; ucyate: is said; yogī: one established in yoga; sama: equipoised; loṣṭāśma: lump of earth, stone; kāñcanaḥ: gold
6.8 A person whose mind is contented because of spiritual knowledge, who has subdued his senses and to whom stone and gold are same and who is satisfied with what he is having, is said to be established in Self-realization and is called an enlightened being.
## Bhagavad Gita Decoded
# *suhṛn-mitrāry-udāsīna madhyastha-dveṣya bandhuṣu I sadhuṣvapi ca pāpeṣu sama-buddhir viśiṣyate II 6.9*
suhṛt: to well-wishers by nature; mitra: affectionate benefactors; ari: enemies; udāsīna: neutral; madhyastha: mediators; dveṣya: envious; bandhuṣu: friends; sādhuṣu: pious; api: also; ca: and; pāpeṣu: sinners; sama: equal buddhiḥ: with equal mind; viśiṣyate: is further advanced
6.9 A person is considered truly advanced when he regards honest well-wishers, affectionate benefactors, the neutral, mediators, the envious, friends and enemies, the pious and the sinners all with an equal mind.
*yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ I ekākī yatachittātmā nirāśīraparigrahaḥ II 6.10*
yogī: yogi; yuñjīta: concentrate; satataṃ: always; ātmānaṃ: himself; rahasi: in a secluded place; sthitaḥ: situated; ekākī : alone; yatachittātmā : careful in mind; nir āśīḥ: without being attracted by anything else; aparigrahaḥ: free from the feeling of possessiveness
6.10 A Yogī should always try to concentrate his mind on the Supreme Self; situated in a secluded place, he should carefully control his mind without being attracted by anything and should be free from the feeling of possessiveness.
*śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ I nātyucchritaṃ nātinīcaṃ cailājina-kuśottaram II 6.11*
śucau: in a clean state; deśe: land; pratiṣṭhāpya: placing; sthiraṃ: stable; āsanaṃ: seat; ātmanaḥ: own; na: not; ati: very low; ucchritaṃ: high; na: not; nīcaṃ: low; caila ajina: of soft cloth and deerskin; kuśa: kuśa grass; uttaraṃ: covering
6.11 On a clean and pure place, one should establish his seat by laying kuśa grass, a deer skin and a cloth, one over another, neither too high nor too low.
*tatraikāgraṃ manaḥ kṛtvā yata-cittendriya-kriyaḥ I upaviśyāsane yuñjyād yogamātmaviśuddhaye II 6.12*
tatra: then; ekāgraṃ: with one focus; manaḥ: mind; kṛtvā: making; yata cittendriya kriyaḥ: having restrained the functions of the mind and senses; upaviśya: sitting; āsane: on the seat; yuñjyāt: should execute; yogaṃ: yoga; ātma: oneself; viśuddhaye: to purify
6.12 Sitting firmly on that pure seat, the yogi should practice the purification of the self by controlling the activities of mind and the senses
*samaṃ kāyaśirogrīvaṃ dhārayannacalaṃ sthiraḥ I samprekṣya nāsikāgraṃ svaṃ diśaścānavalokayan II 6.13*
samaṃ: straight; kāya: body; śiraḥ: head; grīvaṃ: neck; dhārayan: holding; acalaṃ: steady; sthiraḥ: still; saṃprekṣya: looking; nāsika: nose; agraṃ: at the tip; svaṃ: own; diśaḥ: directions; ca: and; anavalokayan: not looking
6.13 Holding the body, head and neck steady, look at the tip of your nose without looking in any other direction.
*praśāntātmā vigatabhīr brahmacārivrate sthitaḥ I manaḥ saṃyamya maccitto yukta āsī ta matparaḥ II 6.14*
praśāntātmā: unagitated mind; vigatabhīḥ: free from fear; brahmachārivrate: in the vow of living with Existence; sthitaḥ: situated; manaḥ: mind; saṃyamya: controlling; maccittaḥ: mind fixed in Me; yuktaḥ: balanced; āsīta: sit; matparaḥ: Me supreme goal
6.14 Sit with an unagitated mind, free from fear and in tune with Existence, controlling the mind, focusing it on Me and make Me the supreme goal.
*yuñjannevaṃ sadātmānaṃ yogī niyatamānasaḥ I śāntiṃ nirvāṇa paramāṃ mat-saṃsthām adhigacchati II 6.15*
yuñjan: practicing; evaṃ: thus; sadā: always; ātmānaṃ: Self; yogī : yogi; niyata: controlled; mānasaḥ: mind; śāntiṃ: peace; nirvāṇa: liberation; paramāṃ: supreme; matsaṃsthāṃ: My kingdom; adhigacchati: attain
6.15 Always practising control over the mind and situated in the Self, the yogi attains peace, the supreme liberation and My kingdom.
*nātyaśnatastu yogosti na caikāntamanaśnataḥ I na cāti svapnaśīlasya jāgrato naiva cārjuna II 6.16*
na: never; atyaśnataḥ: too much eats; tu: but; yogaḥ: yoga; asti: is; na: not; ca: and; ekāntaṃ: on the one side; anaśnataḥ: not eat; na: not; ca: and; ati: too much; svapna śīlasya: sleep; jāgrataḥ: awake; na: not; eva: also; ca: and; arjuna: Oh Arjuna
6.16 Yoga is neither eating too much nor eating too little; it is neither sleeping too much nor sleeping too little, Oh Arjuna.
*yuktāhāra vihārasya yuktaceṣṭasya karmasu I yukta-svapnāvabodhasya yogo bhavati duḥkhahā II 6.17*
yukta: regulated; āhāra: food; vihārasya: rest; yukta: regulated; ceṣṭasya: exertion; karmasu: work; yukta: regulated; svapna avabodhasya: sleep and wakefulness; yogaḥ: yoga; bhavati: becomes; duḥkhahā : reduced misery
6.17 One who is regulated in food, rest, recreation and work, sleep and wakefulness, can reduce misery.
*yadā viniyataṃ cittam ātmanyevāvatiṣṭhate I niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā II 6.18*
yadā: when; viniyataṃ: disciplined; cittaṃ: mind; ātmani: situated in the Self; eva: certainly; avatiṣṭhate: situated; niḥspṛhaḥ: free of desire; sarva: all; kāmebhyaḥ: material desires; yuktaḥ: situated; iti: thus; ucyate: said to be; tadā : then
6.18 When the mind is disciplined and one is situated in the Self, free from all desires, then one is said to be situated in yoga.
*yathā dīpo nivātastho neṅgate sopamā smṛ tā I yogino yatacittasya yuñjato yogamātmanaḥ II 6.19*
yathā: as; dīpaḥ: lamp; nivātasthaḥ: in a place without wind; na: not; iṅgate:
waver; sā: this; upamā: comparison; smṛtā: is considered; yoginaḥ: of the yogi; yata cittasya: whose mind is controlled; yuñjataḥ: engaged; yogaṃ: in yoga; ātmanaḥ: in the Self
6.19 As a lamp in a place without wind does not waver, so also the yogi, whose mind is controlled remains steady, engaged in yoga, in the Self.
*yatroparamate cittaṃ niruddhaṃ yogasevayā I yatra caivātmanātmānaṃ paśyannātmani tuṣyati II 6.20*
yatra: there; uparamate: quietened; cittaṃ: mind; niruddhaṃ: stop; yoga: yoga; sevayā: work; yatra: there; ca: and; eva: certainly; ātmanā: by the Self; ātmānaṃ: Self; paśyan: seeing; ātmani: in the Self; tuṣyati: satisfied
6.20 In yoga, the mind becomes quiet and the Self is satisfied by the Self in the Self.
*sukhamātyantikaṃ yat tad buddhigrāhyamatīndriyam I vetti yatra na caivāyaṃ sthitaścalati tattvataḥ II 6.21*
sukhaṃ: happiness; ātyantikaṃ: supreme; yat: which; tad: that; buddhi: intelligence; grāhyaṃ: grasped; atīndriyaṃ: beyond the senses; vetti: know; yatra: where; na: not; ca: and; eva: certainly; ayaṃ: he; sthitaḥ: situated; calati: moves; tattvataḥ: from truth
6.21 Supreme bliss is grasped by intelligence transcending the senses. The person who knows this is based in reality.
# *yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ I yasminsthito na duḥkhena guruṇāpi vicālyate II 6.22*
yaṃ: that which; labdhvā: by attaining; ca: and; aparaṃ: any other; lābhaṃ: gain; manyate: considers; na: not; adhikaṃ: more; tataḥ: than that; yasmin: in which; sthitaḥ: situated; na: not; duḥkhena: by misery; guruṇā api: though difficult; vicālyate: becomes shaken
6.22 By attaining that Supreme, one does not consider any other gain as being greater. By being situated in the Supreme, one is not shaken by the greatest of misery.
*taṃ vidyād duḥkhasaṃ yogaviyogaṃ yoga-saṃjñitam I sa niścayena yoktavyo yogo'nirviṇṇacetasā II 6.23*
taṃ: that; vidyāt: know; duḥkha: misery; saṃyoga: contact; viyogaṃ: removal; yoga: yoga; saṃjñitaṃ: is termed as; saḥ: he; niśchayena: with determination; yoktavyaḥ: practiced; yogaḥ; yoga; anirviṇṇa cetasā: without deviating
6.23 When yoga is practiced with determination without deviating, the misery by contact with material senses is removed.
*saṅkalpa-prabhavān kāmāṃs tyaktvā sarvānaśeṣataḥ I manasaivendriya-grāmaṃ viniyamya samantataḥ II 6.24*
saṃkalpa: thought; prabhavān: born of; kāmān: desires; tyaktvā: give up; sarvān: all; aśeṣataḥ: completely; manasā: mind; eva: certainly; indriya grāmaṃ: all senses; viniyamya: regulating; samantataḥ: from all sides
6.24 Giving up completely all the fantasies born of the mind, one can regulate all the senses from all the sides by the mind.
*śanaiḥ śanairuparamed buddhyā dhṛtigṛhītayā I ātmasaṃsthaṃ manaḥ kṛtvā na kiñcidapi cintayet II 6.25*
śanaiḥ: gradually; śanaiḥ: step by step; uparamet: hold; buddhyā: by intelligence; dhṛti gṛhītayā: held by conviction; ātma: Self; saṃsthaṃ: established; manaḥ: mind; kṛtvā: doing; na: not; kiṃcit: other; api: also; cintayet: thinking of
6.25 Gradually, step by step, one should become established in the Self, held by the conviction of intelligence, with the mind not thinking of anything else.
*yato yato niścarati manaś cañcalamasthiram I tatas tato niyamyaitad ātmanyeva vaśaṃ nayet II 6.26*
yataḥ-yataḥ: wherever; niścarati: becomes agitated; manaḥ: mind; cañcalaṃ: moving; asthiraṃ: not steady; tataḥ-tataḥ: there; niyamya: control; etat: this; ātmani: in the Self; eva: certainly; vaśaṃ: under control; nayet: must bring under
6.26 From wherever the mind becomes agitated due to its wandering and unsteady nature, from there, one must certainly bring it under the control of the Self.
*praśānta-manasaṃ hy enaṃ yoginaṃ sukhamuttamam I upaiti śāntarajasaṃ brahma-bhūtam akalmaṣam II 6.27*
praśānta: peaceful; manasaṃ: mind; hi: certainly; enaṃ: this; yoginaṃ: yogi; sukhaṃ: happiness; uttamaṃ: highest; upaiti: attains; śānta rajasaṃ: passion pacified; brahma bhūtaṃ: liberated by the Supreme; akalmaṣaṃ: free from sins
6.27 The yogi whose mind is peaceful attains the highest happiness; his passion is pacified and he is free from sins as he is liberated by the Supreme.
*yuñjannevaṃ sadātmānaṃ yogī vigatakalmaṣaḥ I sukhena brahma-saṃsparś amatyantaṃ sukhamaśnute II 6.28*
yuñjan: being engaged; evaṃ: in this way; sadā : always; ātmānaṃ: Self; yogī : yogi; vigata: free from; kalmaṣaḥ: material contamination; sukhena: in happiness; brahma saṃsparśaṃ: in touch with the Supreme; atyantaṃ: highest; sukhaṃ: happiness; aśnute: attains
6.28 The yogi always engaged in the Self and free from material contamination, is in touch with the Supreme and attains the highest happiness.
*sarvabhūtastham-ātmānaṃ sarvabhūtāni cātmani I īkṣate yogayuktātmā sarvatra samadarśanaḥ II 6.29*
sarva: all; bhūta: living beings; sthaṃ: situated; ātmānaṃ: Supreme; sarva: all; bhūtāni: living beings; ca: and; ātmani: in the Supreme; īkṣate: sees; yoga: yoga; yuktātmā: engaged Self; sarvatra: everywhere; sama: equal; darśanaḥ: seeing
6.29 The Yogī sees the Supreme situated in all beings and also all beings situated in the Supreme. One established in the Self sees the Supreme everywhere.
## *yo māṃ paśyati sarvatra sarvaṃ ca mayi paśyati I tasyāhaṃ na praṇaśyāmi sa ca me na praṇaśyati II 6.30*
yaḥ: who; māṃ: Me; paśyati: sees; sarvatra: everywhere; sarvaṃ: everything; ca: and; mayi: in Me; paśyati: sees; tasya: for him; ahaṃ: I; na: not; praṇaśyāmi: lost; saḥ: he; ca: and; me: Me; na: not; praṇaśyati: lost
6.30 For one who sees Me everywhere and who sees everything in Me, for him I am never lost nor is he lost to Me.
*sarvabhūtasthitaṃ yo māṃ bhajatyekatvamāsthitaḥ I sarvathā vartamānopi sa yogī mayi vartate II 6.31*
sarva: all; bhūta: beings; sthitaṃ: situated; yaḥ: who; māṃ: Me; bhajati: worships; ekatvaṃ: in oneness; āsthitaḥ: situated; sarvathā : in all respects; vartamānaḥ: present; api: though; saḥ: he; yogī : yogi; mayi : in Me; vartate: remains |
6.31 He who is in oneness with Me in all respects, worships Me situated in all beings and remains present in Me.
*ātmaupamyena sarvatra samaṃ paśyati yorjuna I sukhaṃ vā yadi vā duḥkhaṃ sa yogī paramo mataḥ II 6.32*
ātmaupamyena: self by comparison; sarvatra: everywhere; samaṃ: equal; paśyati: see; yaḥ: who; arjuna: Oh Arjuna; sukhaṃ: happiness; vā: or; yadi: if; vā: or; duḥkhaṃ: misery; saḥ: such; yogī : yogi; paramaḥ: supreme; mataḥ: opinion
6.32 One who, by comparision to his own Self, sees the true oneness of all beings, in both their happiness or misery, is Supreme Yogi in My opinion, Arjuna.
*arjuna uvāca*
*yoyaṃ yogastvayā proktaḥ sāmyena madhusūdana I etasyāhaṃ na paśyāmi cañcalatvātsthitiṃ sthirām II 6.33*
arjuna uvāca: Arjuna says; yaḥ: this; ayaṃ: system; yogaḥ: yoga; tvayā : by You; proktaḥ: said; sāmyena: generally; madhusūdana: O killer of Madhu; etasya: of this; ahaṃ: I; na: not; paśyāmi: see; cañcalatvāt: due to being restless; sthitiṃ: situation; sthirāṃ: steady
6.33 Arjuna says: O Madhusūdana, I am not able to see this system of yoga as told by You in the situation of the mind being restless and not steady.
*cañcalaṃ hi manaḥ kṛṣṇa pramāthī balavad dṛḍham I tasyāhaṃ nigrahaṃ manye vāyoriva suduṣkaram II 6.34*
cañcalaṃ: wavering; hi: certainly; manaḥ: mind; kṛṣṇa: O Kṛṣṇa; pramāthī : agitating; balavat: strong; dṛḍhaṃ: firm; tasya: its; ahaṃ: I; nigrahaṃ: controlling; manye: think; vāyoḥ: of the wind; iva: like; suduṣkaraṃ: difficult
6.34 O Kṛṣṇa, the wavering mind is agitated, strong and firm. I think it is difficult to control the mind like it is difficult to control the wind.
*śrībhagavānuvāca asaṃśayaṃ mahābāho mano durnigrahaṃ calam I abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate II 6.35*
śrī bhagavān uvāca: the Lord says; asaṃśayaṃ: without doubt; mahābāho: O mighty-armed one; manaḥ: mind; durnigrahaṃ: difficult to control; calaṃ: wavering; abhyāsena: by practice; tu : but; kaunteya: O son of Kuntī; vairāgyeṇa: by detachment; ca: and; gṛhyate: is controlled
6.35 Bhagavān says: O mighty-armed Kaunteya (son of Kuntī), it is undoubtedly difficult to control the wavering mind but by practice and detachment, it can be controlled.
*asaṃyatātmanā yogo duṣprāpa iti me matiḥ I vaśyātmanā tu yatatā śakyo vāptum upāyataḥ II 6.36*
asaṃyatātmanā: uncontrolled by the mind; yogaḥ: yoga; duṣprāpaḥ: difficult to attain; iti: thus; me: My; matiḥ: opinion; vaśyātmanā: controlled by the mind; tu: but; yatatā: by one engaged in practise; śakyaḥ: practical; avāptuṃ: to achieve; upāyataḥ: by appropriate means
6.36 For one whose mind is uncontrolled, it is difficult to attain yoga in My opinion. But, it is practical to achieve control over the mind by appropriate means.
*arjuna uvāca*
*ayatiḥ śraddhayopeto yogāc calita mānasaḥ I aprāpya yoga-saṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati II 6.37*
arjuna uvāca: Arjuna says; ayatiḥ: the uncontrolled person; śraddhyā: with faith; upetaḥ: engaged; yogāt: from yoga; calita: wavered; mānasaḥ: mind; aprāpya: not getting; yoga: yoga; saṃsiddhiṃ: achieve; kāṃ: which; gatiṃ: destination; kṛṣṇa: O Kṛṣṇa; gacchati: achieve
6.37 Arjuna says: O Kṛṣṇa, if a person is engaged in yoga with faith but does not attain yoga because of the wavering mind, what destination does he achieve
*kaccinnobhayavibhraṣṭaś chinnābhramiva naśyati I apratiṣṭho mahābāho vimūḍho brahmaṇaḥ pathi II 6.38*
kaccit: whether; na: not; ubhaya: both; vibhraṣṭaḥ: deviated from; chinna: torn; abhraṃ: cloud; iva: like; naśyati: perish; apratiṣṭhaḥ: without any position; mahābāho: O mighty-armed one; vimūḍhaḥ: confused; brahmaṇaḥ: Supreme; pathi: on the path
6.38 O mighty-armed Kṛṣṇa, does the person who deviated from the path perish, torn like a cloud without any position?
*etanme saṃśayaṃ kṛṣṇa chettumarhasyaśeṣataḥ I tvadanyaḥ saṃśayasyāsya chettā na hyupapadyate II 6.39*
etat: this; me: My; saṃśayaṃ: doubt; kṛṣṇa: O Kṛṣṇa; chettuṃ: dispel; arhasi: deserve; aśeṣataḥ: completely; tvat: than You; anyaḥ: another; saṃśayasya: of the doubt; asya: of this; chettā : remover; na: not; hi: certainly; upapadyate: to be found
6.39 This is my doubt, O Kṛṣṇa and I request You to dispel it completely. Certainly, there is no one to be found other than You who can remove this doubt.
*śrībhagavānuvāca pārtha naiveha nāmutra vināśastasya vidyate I na hi kalyāṇakṛtkaścid durgatiṃ tāta gacchati II 6.40*
śrī bhagavān uvāca: the Lord says; pārtha: O son of Prithā; na: not; eva: thus; iha: in this; na: not; amutra: in the next life; vināśaḥ: destruction; tasya: his; vidyate: exists; na: not; hi: certainly; kalyāṇakṛt: doing activities for the good; kaścit: anyone; durgatiṃ: degradation; tāta: then; gacchati: goes
6.40 Bhagavān says: O Pārtha, the person engaged in activities for good does not meet with destruction either in this world or the next life; he never faces degradation.
*prāpya puṇyakṛtāṃ lokān uṣitvā śāśvatiḥ samāḥ I śucīnāṃ śrī matāṃ gehe yogabhraṣṭo'bhijāyate II 6.41*
prāpya: after achieving; puṇyakṛtāṃ: one who has done virtuous deeds; lokān: worlds; uṣitvā : after living; śāśvatīḥ: many; samāḥ: years; śucīnāṃ: of the virtuous; śrī matāṃ: of the prosperous; gehe: in the house; yoga bhraṣṭaḥ: one who has fallen from yoga; abhijāyate: takes birth
6.41 The person who has fallen from yoga {yogabṛasṭa] after many years of living in the planets of the pious and doing virtuous deeds, takes birth in the house of the virtuous and prosperous.
*athavā yogināmeva kule bhavati dhī matām I etaddhi durlabhataraṃ loke janma yadīdṛśam II 6.42*
athavā : or; yogināṃ: yogis'; eva: certainly; kule: in the family; bhavati: becomes; dhīmatāṃ: wise; etat: this; hi: certainly; durlabhataraṃ: rare; loke: in the world; janma: birth; yat: which; īdṛśaṃ: like this
6.42 Or the Yogī certainly takes birth in a family of wise people. Certainly, such a birth is rare in this world.
*tatra taṃ buddhisaṃyogaṃ labhate paurva dehikam I yatate ca tato bhūyaḥ saṃsiddhau kurunandana II 6.43*
tatra: then; taṃ: that; buddhi: intelligence; saṃyogaṃ: united with; labhate: gains; paurva: previous; dehikaṃ: body; yatate: try; ca: and; tataḥ: then; bhūyaḥ: again; saṃsiddhau: for attaining; kuru nandana: O son of Kuru
6.43 O son of Kuru, on taking such a birth, he revives the intelligence, consciousness of the previous body, and tries again to attain complete success [yoga].
*pūrvābhyāsena tenaiva hriyate hyavaśo'pi saḥ I jijñāsurapi yogasya śabda-brahmātivartate II 6.44*
pūrva: previous; abhyāsena: by practice; tena: by that; eva: certainly; hriyate: is attracted; hi: certainly; avaśaḥ: automatically; api: also; saḥ: he; jijñāsuḥ: inquisitive; api: also; yogasya: about yoga; śabda brahma: scriptures; ativartate: transcends
6.44 Due to the practice in his previous life, he certainly gets attracted automatically to yoga and he is inquisitive about yoga and transcends the scriptures.
*prayatnādyatamānastu yogī saṃśuddhakilbiṣaḥ I aneka-janmasaṃ-siddhas tato yāti parāṃ gatim II 6.45*
prayatnāt: by trying; yatamānaḥ: endeavor; tu: and; yogī: yogi; saṃśuddha: cleaned; kilbiṣaḥ: sins; aneka: many; janma: births; saṃsiddhaḥ: achieved; tataḥ: then; yāti: achieves; parāṃ: highest; gatiṃ: state
6.45 And when the Yogī engages himself with sincere endevour in progressing fruther, being cleansed of all incompletions, then ultimately, achieving perfection [saṁsiddhi] after many births of practice, he attains the highest state [parām-gati].
*tapasvibhyodhiko yogī jñānibhyo'pi mato 'dhikaḥ I karmibhyaścādhiko yogī tasmādyogī bhavārjuna II 6.46*
tapasvibhyaḥ: than the ascetic; adhikaḥ: greater; yogī : yogi; jñānibhyoḥ: than the wise; api: also; mataḥ: opinion; adhikaḥ: greater; karmibhyaḥ: than person who works for the fruit of action; ca: and; adhikaḥ: greater; yogī : yogi; tasmāt: so; yogī : yogi; bhava: become; arjuna: O Arjuna
6.46 A Yogī is greater than the ascetic [tapasvi], greater than the wise [jñāni] and greater than the fruitive worker. Therefore, Arjuna, do become a Yogī.
*yogināmapi sarveṣāṃ madgatenāntarātmanā I śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ II 6.47*
yogināṃ: yogis; api: also; sarveṣāṃ: all kinds of; madgatena: living in Me; antarātmanā: thinking of Me; śraddhāvān: in full faith; bhajate: worship; yaḥ: who; māṃ: Me; saḥ: he; me: Me; yuktatamaḥ: engaged; mataḥ: opinion
6.47 Of all Yogīs, one who always lives in Me, thinking of Me within himself, who worships Me in full faith, he is the most intimately united with Me in Yoga and is the highest of all Yogīs; that is My opinion.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṃvāde dhyānayogo nāma ṣaṣtho'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the sixth chapter named, *Dhyāna Yogaḥ***,** *'The Yoga of the Path Of Meditation.'*
# Jñānavijñāna Yogaḥ
*śrībhagavānuvāca mayyāsaktamanāḥ pārtha yogaṃ yuñjanmadāśrayaḥ I asaṃśayaṃ samagraṃ māṃ yathā jñāsyasi tacchṛṇu II 7.1*
śrībhagavānuvāca: Kṛṣṇa says; mayi: in Me; āsaktamanāḥ: mind attached; pārtha: Arjuna, O son of Pritā; yogaṃ: union; yuñjan: so practising; madāśrayaḥ: in My shelter; asaṃśayaṃ: without doubt; samagraṃ: completely; māṃ: to Me; yathā: how, in what manner; jñāsyasi: you can know; tat: that; śṛṇu: hear
7.1 Bhagavān Kṛṣṇa says, Arjuna, Listen to Me, you can know Me completely and without doubt by practicing yoga in true consciousness of Me, with your mind attached to Me.
# *jñānaṃ te'haṃ savijñānam idaṃ vakṣyāmyaśeṣataḥ I yajjñātvā neha bhūyo'nyaj jñātavyamavaśiṣyate II 7.2*
jñānaṃ: phenomenal knowledge; te: unto you; ahaṃ: I; sa: with; vijñānaṃ: absolute knowledge; idaṃ: this; vakṣyāmi: shall explain; aśeṣataḥ: in full; yat: which; jñātvā: knowing; na: not; iha: in this world; bhūyaḥ: further; anyat: anything more; jñātavyaṃ: knowable; avaśiṣyate: remains to be known
7.2 Let Me explain to you in detail this phenomenal and absolute knowledge along with its realization; by knowing which, there shall remain nothing further to be known.
*manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye I yatatāmapi siddhānāṃ kaścinmāṃ vetti tattvataḥ II 7.3*
manuṣyāṇāṃ: of men; sahasreṣu: out of many thousands; kaścit: hardly one; yatati: endeavors; siddhaye: for perfection of self-realization; yatatāṃ: of those so endeavoring; api: indeed; siddhānāṃ: of those who have achieved perfection; kaścit: hardly one; māṃ: Me; vetti: does know; tattvataḥ: in truth
7.3 Out of many thousands of men, hardly one endeavors or strives to achieve perfection of self-realization; of those so endeavoring, hardly one achieves the perfection of self-realization and of those, hardly one knows Me in truth or reaches that state of oneness with Me.
*bhūmirāpo'nalo vāyuḥ khaṃ mano buddhireva ca I ahankāra itīyaṃ me bhinnā prakṛtiraṣṭadhā II 7.4*
bhūmiḥ: earth; āpaḥ: water; analah: fire; vāyuḥ: air; khaṃ: ether; manaḥ: mind; buddhiḥ: intelligence; eva: certainly; ca: and; ahaṃkāraḥ: ego; iti: thus; iyaṃ: all these; me: My; bhinnā: separated, various; prakṛtiḥ: external energies; aṣṭadhā: total eight
7.4 Earth, water, fire, air, ether, mind, intelligence and false ego all together these eight constitute My separated external energies.
*apare'yamitastvanyāṃ prakṛtiṃ viddhi me parām I jīvabhūtāṃ mahābāho yayedaṃ dhāryate jagat II 7.5*
aparā: inferior; iyaṃ: this; itaḥ: besides this; tu : but; anyāṃ: another; prakṛtiṃ: energy; viddhi: understand; me: my; parāṃ: superior; jīvabhūtāṃ: the living entities; mahā-bāho: O mighty armed one; yayā: by whom; idaṃ: this; dhāryate: bearing; jagat: the material world
7.5 Besides these external energies, which are inferior in nature, O mighty-armed Arjuna, there is a superior energy of Mine. This comprises all the embodied souls of all the living entities by which this material world is being utilized or exploited.
*etadyonī ni bhūtāni sarvāṇītyupadhāraya I ahaṃ kṛ tsnasya jagataḥ prabhavaḥ pralayastathā II 7.6*
etad: these two natures; yonīni: source of birth; bhūtāni: everything created; sarvāṇī: all; iti: thus; upadhāraya: know; ahaṃ: I; kṛtsnasya: all-inclusive; jagataḥ: of the world; prabhavaḥ: source of manifestation; pralayaḥ: annihilation; tathā: as well as
7.6 Know for certain that everything living is manifested by these two energies of Mine. I am the Creator, the Sustainer and the Destroyer of them.
*mattaḥ parataraṃ nānyat kiñcidasti dhanañjaya I mayi sarvamidaṃ protaṃ sūtre maṇigaṇā iva II 7.7*
mattaḥ: beyond Myself; parataraṃ: superior; na: not; anyat kiñcit: anything else; asti: there is; dhanañjaya: O conqueror of wealth; mayi: in Me; sarvaṃ: all that be; idaṃ: which we see; protaṃ: strung; sūtre: on a thread; maṇigaṇāḥ: pearls; iva: likened
7.7 O Dhanañjaya (conqueror of wealth), there is no truth superior to Me. Everything rests upon Me, as pearls are strung on a thread.
*raso'hamapsu kaunteya prabhāsmi śaśisūryayoḥ I praṇavaḥ sarvavedeṣu śabdaḥ khe pauruṣaṃ nṛṣu II 7.8*
rasaḥ: taste; ahaṃ: I; apsu: in water; kaunteya: O son of Kuntī; prabhā: light; asmi: I am; śaśisūryayoḥ: in the sun and the moon; praṇavaḥ: the letters a-u-m; sarva: in all; vedeṣu: in the Vedas; śabdaḥ: sound vibration; khe: in the ether; pauruṣaṃ: virility, manliness; nṛṣu: in man
7.8 O Kaunteya (son of Kuntī), I am the taste of water, the radiance of the sun and the moon, the sacred syllable 'Om' in the vedic mantras. I am the sound in ether and ability in man.
*puṇyo gandhaḥ pṛthivyāṃ ca tejaścāsmi vibhāvasau I jīvanaṃ sarvabhūteṣu tapaścāsmi tapasviṣu II 7.9*
puṇyaḥ: original; gandhaḥ: fragrance; pṛthivyāṃ: in the earth; ca: also; tejaḥ:
temperature; ca: also; asmi: I am; vibhāvasau: in the fire; jīvanaṃ: life; sarva: all; bhūteṣu: living entities; tapaḥ: penance; ca: also; asmi: I am; tapasviṣu: in those who practice penance.
7.9 I am the original fragrance of the earth, and I am the heat in fire. I am the life of all living beings, and I am the penances of all ascetics.
*bījaṃ māṃ sarvabhūtānāṃ viddhi pārtha sanātanam I buddhirbuddhimatāmasmi tejastejasvināmaham II 7.10*
bī jaṃ: the seed; māṃ: Me; sarvabhūtānāṃ: of all living entities; viddhi: understand; pārtha: O son of Prithā; sanātanaṃ: original, eternal; buddhiḥ: intelligence; buddhimatāṃ: of the intelligent; asmi: I am; tejaḥ: prowess; tejasvināṃ: of the powerful; ahaṃ: I am
7.10 O Pārtha (son of Prithā), I am the eternal source of all creatures, the intelligence of the intelligent, and the brilliance of all those who are brilliant.
*balaṃ balavatāṃ cāhaṃ kāmarāgavivarjitaṃ I dharmāviruddho bhūteṣu kāmo'smi bharatarṣabha II 7.11*
balaṃ: strength; balavatāṃ: of the strong; cāham: I am; kāma: desire; rāga: attachment; vivarjitaṃ: devoid of; dharma: religious principle; aviruddhaḥ: not against the religious principles; bhūteṣu: in all beings; kāmaḥ: lust; asmi: I am; Bhārata ṛṣabha: O Lord of the Bhāratas |
7.11 I am the strength of the strong, and I am procreative energy in living beings, devoid of lust and in accordance with religious principles, O Bharatarṣabha (Lord of Bhārata).
*ye caiva sāttvikā bhāvā rājasāstāmasāśca ye I matta eveti tānviddhi na tvahaṃ teṣu te mayi II 7.12*
ye: all those; ca: and; eva: certainly; sāttvikāḥ: in goodness; bhāvāḥ: states of being; rājasāḥ: mode of passion; tāmasāḥ: mode of ignorance; ca: and; ye: although; mattaḥ: from Me; eva: certainly; iti: thus; tān: those; viddhi: try to know; na: not; tu: but; ahaṃ: I; teṣu: in those; te: they; mayi: unto Me
7.12 All states of being—be they of goodness (sāttvika), passion (rajas) or ignorance (tamas)—all emanate from Me. I am independent of them but they are dependent on Me.
*tribhirguṇamayair bhāvairebhiḥ sarvamidaṃ jagat I mohitaṃ nābhijānāti māmebhyaḥ paramavyayam II 7.13*
tribhiḥ: three; guṇamayaiḥ: by the three gunas; bhāvaiḥ: state of being; ebhiḥ: all these; sarvaṃ: the whole world; idaṃ: this; jagat: universe; mohitaṃ: deluded; nābhijānāti: do not know; māṃ: Me; ebhyaḥ: above these; paraṃ: the Supreme; avyayaṃ: immutable
7.13 The whole world is deluded by the three modes (goodness, passion and ignorance), and thus does not know Me. I am above the modes and unchangeable
*daivī hyeṣā guṇamayī mama māyā duratyayā I māmeva ye prapadyante māyāmetām taranti te II 7.14*
daivī: transcendental; hi: certainly; eṣā: this; guṇamayī: consisting of the three modes of material nature; mama: My; māyā: energy; duratyayā: very difficult to overcome; māṃ: unto Me; eva: certainly; ye: those; prapadyante: surrender; māyāṃetāṃ: this illusory energy; taranti: overcome; te: they
7.14 My Divine energy, consisting of the three modes of material nature, is difficult to overcome. But those who surrender unto Me can cross beyond it with ease.
*na māṃ duṣkṛ tino mūḍhāḥ prapadyante narādhamāḥ I māyayāpahṛtajñānā āsuraṃ bhāvamāśritāḥ II 7.15*
na: not; māṃ: unto Me; duṣkṛtinaḥ: miscreants; mūḍhāḥ: foolish; prapadyante: surrender; nara adhamāḥ: lowest among mankind; māyayā : by the illusory energy; apahṛta: stolen by illusion; jñānāḥ: knowledge; āsuraṃ: demonic; bhāvaṃ: nature; āśritāḥ: accepting.
7.15 Those miscreants who are foolish, lowest among mankind, whose knowledge is stolen by māyā, illusion, and who have taken shelter in demonic nature, do not surrender unto Me.
*caturvidhā bhajante māṃ janāḥ sukṛtino'rjuna I ārto jijñāsurarthārthī jñānī ca bharatarṣabha II 7.16*
caturvidhāḥ: four kinds of; bhajante: render services; māṃ: unto Me; janāḥ: persons; sukṛtinaḥ: those who are pious; arjuna: O Arjuna; ārtaḥ: the distressed; jijñāsuḥ: the inquisitive; arthārthī : one who desires material gain; jñānī: one who knows things as they are; ca: also; bharatarṣabha: O great one amongst the descendants of Bhārata.
7.16 O Bharatarṣabha, best among Bhārata, four kinds of pious
men begin to render devotional service unto Me. They are: the distressed, the desirer of wealth, the inquisitive, and those searching for knowledge of the Absolute.
*teṣāṃ jñānī nityayukta eka-bhaktir viśiṣyate I priyo hi jñānino'tyartham ahaṃ sa ca mama priyaḥ II 7.17*
teṣāṃ: of them; jñānī: the wise; nityayuktaḥ: ever steadfast; eka bhaktiḥ: whose devotion is to the one; viśiṣyate: better; priyaḥ: dear; hi: verily; jñāninaḥ: of the wise; atyarthaṃ: exceedingly; ahaṃ: I; saḥ: he; ca: and; mama: to me; priyaḥ: dear
7.17 Of these, the wise one who is in full knowledge and ever united with Me through single-minded devotion is the best. I am very dear to him, and he is dear to Me
*udārāḥ sarva evaite jñānītvātmaiva me matam I āsthitaḥ sa hi yuktātmā māmevānuttamāṃ gatim II 7.18*
udārāḥ: noble; sarve: all; eva: certainly; ete: these; jñānī: one who is in knowledge; tu: but; ātmā eva: just like Myself; me: My; mataṃ: opinion; āsthitaḥ: situated; saḥ: he; hi: certainly; yuktātmā: engaged in devotional service; māṃ: unto Me; eva: certainly; anuttamāṃ: the highest goal; gatiṃ: destination
7.18 All these devotees are indeed noble; one who knows Me, dwells in Me. Being engaged in My mission, he attains Me.
*bahūnāṃ janmanām ante jñānavānmāṃ prapadyate I*
## *vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ II 7.19*
bahūnāṃ: many; janmanāṃ: births; ante: after; jñānavān: he possessing knowledge; māṃ: unto Me; prapadyate: surrenders; vāsudevaḥ: cause of all causes; sarvaṃ: all; iti: thus; saḥ: such; mahātmā : great soul; sudurlabhaḥ: very rare.
7.19 After many births and deaths, he who knows Me surrenders to Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.
*kāmais tais tair hṛta-jñānāḥ prapadyante'nyadevatāḥ I taṃ taṃ niyamamāsthāya prakṛtyā niyatāḥ svayā II 7.20*
kāmaiḥ: by desires; taiḥ: by those; taiḥ: by those; hṛta: distorted; jñānāḥ: knowledge; prapadyante: surrender; anya: other; devatāḥ: deities; taṃ-taṃ: that; niyamaṃ: rules; āsthāya: following; prakṛtyā: by nature; niyatāḥ: controlled; svayā: by their own.
7.20 Those whose discrimination has been distorted by various desires, surrender unto deities. They follow specific rules and regulations of worship according to their own nature.
*yo yo yāṃ yāṃ tanuṃ bhaktaḥ śraddhayārcitumicchati I tasya tasyācalāṃ śraddhāṃ tāmeva vidadhāmyaham II 7.21*
yaḥ: that; yaḥ: that; yāṃ: which; yāṃ: which; tanuṃ: form of the deities; bhaktaḥ: devotee; śraddhayā: with faith; arcituṃ: to worship; icchati: desires; tasya: of that; tasya: of that; acalāṃ: steady; śraddhāṃ: faith; tāṃ: him; eva: surely; vidadhāmi: give; ahaṃ: I
7.21 I am in everyone's heart as the super soul. As soon as one desires to worship some deity, I make his faith steady so that he can devote himself to that particular deity.
*sa tayā śraddhayā yuktas tasyārādhanamīhate I labhate ca tataḥ kāmān mayaiva vihitānhi tān II 7.22*
saḥ: he; tayā: with that; śraddhayā: with faith; yuktaḥ: endowed; tasya: his; ārādhanaṃ: worship; īhate: endeavors; labhate: obtains; ca: and; tataḥ: from that; kāmān: desires; mayā: by Me; eva: alone; vihitān: bestowed; hi: for; tān: those.
7.22 Endowed with such a faith, he endeavors to worship a particular demigod and obtains his desires; In reality, these benefits are granted by Me alone.
*antavattu phalaṃ teṣāṃ tadbhavatyalpamedhasām I devāndevayajo yānti madbhaktā yānti māmapi II 7.23*
antavat tu: limited and temporary; phalaṃ: fruits; teṣāṃ: their; tat: that; bhavati: becomes; alpa medhasāṃ: of those of small intelligence; devān: demigods' planets; devayajaḥ: worshipers of demigods; yānti: achieve; mad: My; bhaktāḥ: devotees; yānti: attain; māṃ: to Me; api: surely
7.23 Men of limited intelligence worship the demigods and their fruits are limited and temporary. Those who worship the demigods go only to the planets of the demigods, but My devotees reach My supreme planet.
*avyaktaṃ vyaktimāpannaṃ manyante māmabuddhayaḥ I*
## *paraṃ bhāvamajānanto mamāvyayam anuttamam II 7.24*
avyaktaṃ: nonmanifested; vyaktiṃ: personality; āpannaṃ: achieved; manyante: think; māṃ: unto Me; abuddhayaḥ: less intelligent persons; paraṃ: supreme; bhāvaṃ: state of being; ajānantaḥ: without knowing; mama: My; avyayaṃ: imperishable; anuttamaṃ: the finest.
7.24 Unintelligent men, who do not know Me perfectly, think that I, the supreme personality of godhead, the Bhagavān, who was impersonal before, have become a human being now. They do not know that I am imperishable and supreme, even when I assume the body.
*nāhaṃ prakāśaḥ sarvasya yogamāyāsamāvṛtaḥ I mūḍhoyaṃ nābhijānāti loko māmajamavyayam II 7.25*
na: nor; ahaṃ: I; prakāśaḥ: manifest; sarvasya: to everyone; yoga māyā: internal potency; samāvṛtaḥ: covered; mūḍhaḥ: foolish; ayaṃ: this; na: not; abhijānāti: can understand; lokaḥ: such less intelligent persons; māṃ: Me; ajaṃ: unborn; avyayaṃ: immutable.
7.25 I am never revealed to the foolish and unintelligent, covered as I am by My divine power ; the ignorant do not know Me, unborn and eternal.
*vedāhaṃ samatī tāni vartamānāni cārjuna I bhaviṣyāṇi ca bhūtāni māṃ tu veda na kaścana II 7.26*
veda: know; ahaṃ: I; sama: equally; atītāni: past; vartamānāni: present; ca: and; arjuna: O Arjuna; bhaviṣyāṇi: future; ca: also; bhūtāni: living entities; māṃ: Me; tu: but; veda: knows; na: not; kaścana: anyone
7.26 O Arjuna, as the supreme personality of Godhead, I know all that has happened, all that is happening, and all that is to happen. I also know all living entities; but no one knows Me.
*icchādveṣasamutthena dvandvamohena bhārata I sarvabhūtāni saṃmohaṃ sarge yānti parantapa II 7.27*
icchā: desire; dveṣa: hate; samutthena: born; dvandva: duality; mohena: overcome; bhārata: O scion of Bhārata; sarva: all; bhūtāni: living entities; saṃmohaṃ: into delusion; sarge: in creation; yānti: go; parantapa: O conqueror of enemies.
7.27 O scion of Bhārata (Arjuna), O conqueror of the foe, Parantapa, all living entities are born into delusion, overcome by the dualities of attachment and aversion.
*yeṣāṃ tvantagataṃ pāpaṃ janānāṃ puṇyakarmaṇām I te dvandvamohanirmuktā bhajante māṃ dṛḍhavratāḥ II 7.28*
yeṣāṃ: whose; tu : but; antagataṃ: completely eradicated; pāpaṃ: sin; janānāṃ: of the persons; puṇya: pious; karmaṇāṃ: previous activities; te: they; dvandva: duality; moha: delusion; nirmuktāḥ: free from; bhajante worship; māṃ: Me; dṛḍhavratāḥ: with determination.
7.28 Persons who have acted virtuously, whose sinful actions are completely eradicated and who are freed from the duality of reality and unreality, engage themselves in My worship with firm resolve.
*jarāmaraṇa mokṣāya māmāśritya yatanti ye I te brahma tadviduḥ kṛtsnam adhyātmaṃ karma cākhilam II 7.29*
jarā: old age; maraṇa: death; mokṣāya: for the purpose of liberation; māṃ: unto Me; āśritya: taking shelter of; yatanti: endeavor; ye: all those; te: such persons; brahma: Brahman; tat: actually that; viduḥ: they know; kṛtsnaṃ: everything; adhyātmaṃ: transcendental; karma: activities; ca: and; akhilaṃ: entirely
7.29 Persons who are striving for liberation from the cycle of birth, old age and death, take refuge in Me. They are actually Brahman because they comprehend everything about activities that transcend these.
*sādhibhūtādhidaivaṃ māṃ sādhiyajñaṃ ca ye viduḥ I prayāṇakāle 'pi ca māṃ te vidur yuktacetasaḥ II 7.30*
sādhibhūta: the governing principle of the material manifestation; adhidaivaṃ: underlying all the demigods; māṃ: Me; sādhiyajñaṃ: sustaining all sacrifices; ca: and; ye: those; viduḥ: know; prayāṇa: of death; kāle: at the time; api: even; ca: and; māṃ: Me; te : they; viduḥ: know; yukta cetasaḥ: with steadfast minds.
7.30 Those who know Me as the Supreme Lord, as the governing principle of the material manifestation, who know Me as the one underlying all the demigods and as the one sustaining all sacrifices, can with steadfast mind, understand and know Me, even at the time of death.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ*
## *yogaśāstre śrīkṛṣṇārjuna saṃvāde jñānavijñāna yogo nāma saptamo'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the seventh chapter named, *Jñānavijñāna Yogaḥ***,** *'The Yoga of Knowledge and Conscious Realization of the Absolute.'*
## *Akṣarabrahma Yogaḥ*
*arjuna uvāca*
*kiṃ tadbrahma kimadhyātmaṃ kiṃ karma puruṣottama I adhibhūtaṃ ca kiṃ proktam adhidaivaṃ kimucyate II 8.1*
arjuna uvāca: Arjuna said; kiṃ: what; tat: that; brahma: Brahman; kiṃ: what; adhyātmaṃ: the self; kiṃ: what; karma: fruitive activities; puruṣottama: O Supreme Person; adhibhūtaṃ: the material manifestation; ca: and; kiṃ: what; proktaṃ: is called; adhidaivaṃ: the demigods; kiṃ: what; ucyate: is called.
8.1 Arjuna says: O my Lord, O supreme person, what is Brahman? What is the Self? What are result-based actions? What is this material manifestation? And what are the demigods? Please explain all this to me.
*adhiyajñaḥ kathaṃ ko'tra dehe'smin madhusūdana I*
# *prayāṇakāle ca kathaṃ jñeyo'si niyatātmabhiḥ II 8.2*
adhiyajñaḥ: the Lord of sacrifice; kathaṃ: how; kaḥ: who; atra: here; dehe: in the body; asmin: in this; madhusūdana: O Madhusudana; prayāṇakāle: at the time of death; ca: and; kathaṃ: how; jñeyaḥ: be known; asi: You can; niyatātmabhiḥ: by the self-controlled.
8.2 How does this Lord of sacrifice live in the body, and in which part does He live, O Madhusūdana? How can those engaged in devotional service know You at the time of their death?
*śrībhagavānuvāca*
*akṣaraṃ brahma paramaṃ svabhāvo'dhyātmamucyate I bhūta-bhāvodbhava-karo visargaḥ karmasañjñitaḥ II 8.3*
śrībhagavānuvāca: Bhagavān said; akṣaraṃ: indestructible; brahma: Brahman; paramaṃ: transcendental; svabhāvaḥ: eternal nature; adhyātmaṃ: the self; ucyate: is called; bhūtabhāva-udbhavakaraḥ: action producing the material bodies of the living entities; visargaḥ: creation; karma: fruitive activities; samñitaḥ: is called.
8.3 Bhagavān says: The indestructible, transcendental living entity is called Brahman and his eternal nature is called the self. Action pertaining to the development of the material bodies is called karma, or result based activities.
*adhibhūtaṃ kṣaro bhāvaḥ puruṣaś cādhidaivatam I adhiyajño'ham evātra dehe dehabhṛtāṃ vara II 8.4*
adhibhūtaṃ: the physical manifestation; kṣaraḥ: constantly changing; bhāvaḥ: nature; puruṣaḥ: the universal form; ca: and; adhidaivataṃ: including all demigods like the sun and moon; adhiyajñaḥ: the Supersoul; ahaṃ: I (Kṛṣṇa); eva: alone; atra: in this; dehe: body; dehabhṛtāṃ: of the embodied; vara: the Supreme.
8.4 Physical nature is known to be endlessly changing. The universe is the cosmic form of the supreme Lord, and I am that Lord represented as the super soul, dwelling in the heart of every being that dwells in a body.
*antakāle ca māmeva smaranmuktvā kalevaram I yaḥ prayāti sa madbhāvaṃ yāti nā'styatra saṃśayaḥ II 8.5*
antakāle: at the end of life; ca: also; māṃ: unto Me; eva: only; smaran: remembering; muktvā: quitting; kalevaraṃ: the body; yaḥ: he who; prayāti: goes; saḥ: he; madbhāvaṃ: My nature; yāti: achieves; na: not; asti: there is; atra: here; saṃśayaḥ: doubt.
8.5 Whoever, at the time of death, quits his body, remembering Me alone, attains My nature immediately. Of this there is no doubt.
*yaṃ yaṃ vāpi smaranbhāvaṃ tyajatyante kalevaram I taṃ taṃ evaiti kaunteya sadā tadbhāvabhāvitaḥ II 8.6*
yaṃ yaṃ: whatever; vā: either; api: also; smaran: remembering; bhāvaṃ: nature; tyajati: give up; ante: at the end; kalevaraṃ: this body; taṃ taṃ: similar; eva: certainly; eti: gets; kaunteya: O son of Kuntī; sadā: always; tat: that; bhāva: state of being; bhāvitaḥ: remembering.
8.6 Whatever state of being one remembers when he quits his body, it is that state one will attain without fail.
*tasmāt sarveṣu kāleṣu mām anusmara yudhya ca I mayy arpita-mano-buddhir mām evaiṣy asyasaṃśayam II 8.7* |
# Chapter 8: Akṣarabrahma Yogaḥ
tasmāt: therefore; sarveṣu: always; kāleṣu: time; māṃ: unto Me; anusmara: go on remembering; yudhya: fight; ca: also; mayi: unto Me; arpita : surrender; manaḥ: mind; buddhiḥ: intellect; māṃ: unto Me; eva: alone; eṣyasi: will attain; asaṃśayaḥ: beyond a doubt.
8.7 Arjuna, think of Me in the form of Kṛṣṇa always, while continuing with your prescribed duty of fighting. With your activities dedicated to Me and your mind and intelligence fixed on. Me, you will attain Me without doubt.
*abhyāsa yoga yuktena cetasā nānyagāminā I paramaṃ puruṣaṃ divyaṃ yāti pārthānucintayan II 8.8*
abhyāsa: practice; yoga yuktena: being engaged in meditation; cetasā: by the mind and intelligence; nā 'nyagāminā: without their being deviated; paramaṃ: the Supreme; puruṣaṃ: personality of godhead; divyaṃ: transcendental; yāti: achieves; pārtha: O son of Pritā; anucintayan: constantly thinking of
8.8 He who meditates on the supreme person, his mind constantly engaged in remembering Me, not deviating from the path, O Pārtha, He is sure to reach Me.
*kaviṃ purāṇaṃ anuśāsitāram aṇoraṇī yām sam anusmared yaḥ I sarvasya dhātāram acintya-rūpam ādityavarṇaṃ tamasaḥ parastāt II 8.9*
kaviṃ: one who knows everything; purāṇaṃ: the oldest; anuśāsitāraṃ: the controller; aṇoḥ: of the atom; aṇīyāṃsaṃ: smaller than; anusmaret: always thinking; yaḥ: one who; sarvasya: of everything; dhātāraṃ: the maintainer; acintya: inconceivable; rūpaṃ: form; āditya varṇaṃ: illuminated like the sun; tamasaḥ: of the darkness; parastāt: transcendental
8.9 One should meditate on the Supreme as the one who knows everything, as He is the most ancient, who is the controller, who is smaller than the smallest, who is the maintainer of everything, who is beyond all material conception, who is inconceivable, and who is always a person.
*prayāṇakāle manasācalena bhaktyā yukto yogabalena caiva I bhruvor madhye prāṇam āveśya samyak sa taṃ paraṃ puruṣam upaiti divyam II 8.10*
prayāṇa kāle: at the time of death; manasā: by the mind; acalena: without being deviated; bhaktyā: in full devotion; yuktaḥ: engaged; yoga balena: by the power of mystic yoga; ca: also; eva: certainly; bhruvoḥ: between the two eyebrows; madhye: in; prāṇaṃ: the life air; āveśya: establishing; samyak: completely; saḥ: he; taṃ: that; paraṃ: transcendental; puruṣaṃ: personality of godhead; upaiti: achieves; divyaṃ: in the spiritual kingdom.
8.10 One, who at the time of death, fixes his mind and life air between the eyebrows without being distracted, by the power of yoga and in full devotion, engages himself in dwelling on Me, He will certainly attain Me.
*yad akṣaraṃ vedavido vadanti viśanti yadyatayo vītarāgāḥ I yad icchanto brahmacaryaṃ caranti tatte padaṃ sangraheṇa pravakṣye II 8.11*
yat: that which; akṣaraṃ: inexhaustible; vedavidaḥ: a person conversant with the Vedas; vadanti: say; viśanti: enters; yat: in which; yatayaḥ: great sages; vītarāgāḥ: in the renounced order of life; yat: that which; icchantaḥ: desiring; brahmacaryaṃ: celibacy; caranti: practices; tat: that; te: unto you; padaṃ: situation; sangraheṇa: in summary; pravakṣye: I shall explain.
8.11 Persons who are learned in the Veda and who are great sages in the renounced order, enter into Brahman. Desiring such perfection, one practices brahmacarya. I shall now explain to you this process by which one may attain liberation.
*sarva-dvārāṇi saṃyamya mano hṛdi nirudhya ca I mūrdhny ādhāyātmanaḥ prāṇam āsthito yogadhāraṇām II 8.12*
sarva dvārāṇi: all the doors of the body; saṃyamya: controlling; manaḥ: mind; hṛdi: in the heart; nirudhya: confined; ca: also; mūrdhni: on the head; ādhāya: fixed; ātmanaḥ: soul; prāṇaṃ: the life air; āsthitaḥ: situated; yoga dhāraṇāṃ: the yogic situation
8.12 Closing all the doors of the senses and fixing the mind on the heart and the life air at the top of the head, one establishes himself in yoga.
*om ity ekākṣaraṃ brahma vyāharan mām anusmaran I yaḥ prayāti tyajandehaṃ sa yāti paramāṃ gatiṃ II 8.13*
om: the combination of letters om (omkāra); iti: thus; ekākṣaraṃ: supreme indestructible; brahma: absolute; vyāharan: vibrating; māṃ: Me (Kṛṣṇa); anusmaran: remembering; yaḥ: anyone; prayāti: leaves; tyajan: quitting; dehaṃ: this body; saḥ: he; yāti: achieves; paramāṃ: supreme; gatiṃ: destination
8.13 Centered in this yoga practice and vibrating the sacred syllable OM, the supreme combination of letters, if one dwells in the Supreme and quits his body, he certainly achieves the supreme destination.
*ananyacetāḥ satataṃ yo māṃ smarati nityaśaḥ I tasyāhaṃ sulabhaḥ pārtha nityayuktasya yoginaḥ II 8.14*
ananyacetāḥ: without deviation; satataṃ: always; yaḥ: anyone; māṃ: Me (Kṛṣṇa); smarati: remembers; nityaśaḥ: regularly; tasya: to him; ahaṃ: I am; sulabhaḥ: very easy to achieve; pārtha: O son of Pritā; nitya: regularly; yuktasya: engaged; yoginaḥ: of the devotee.
8.14 I am always available to anyone who remembers Me
constantly Pārtha, because of his constant engagement in devotional service.
*māmupetya punarjanma duḥkhālayam aśāśvatam I nāpnuvanti mahātmānaḥ saṃsiddhiṃ paramāṃ gatāḥ II 8.15*
māṃ: unto Me; upetya: achieving; punaḥ: again; janma: birth; duḥkhālayaṃ: a place of miseries; aśāśvataṃ: temporary; na: never; āpnuvanti: attain; mahātmanaḥ: the great souls; saṃsiddhiṃ: perfection; paramāṃ: ultimate; gatāḥ: achieved.
8.15 After attaining Me, the great souls who are devoted to Me in yoga are never reborn in this world. This world is temporary and full of miseries and they have attained the highest perfection.
*ā-brahma-bhuvanāl lokāḥ punarāvartinorjuna I māmupetya tu kaunteya punarjanma na vidyate II 8.16*
ābrahmabhuvanātlokāḥ: upto the world of Brahma; punarāvartinaḥ: again returning; arjuna: O Arjuna; māṃ: unto Me; upetya: arriving; tu: but; kaunteya: O son of Kuntī; punar janma: rebirth; na: never; vidyate: takes to
8.16 From the highest planet in the material world [brahmaloka] down to the lowest, all are places of misery wherein repeated birth and death take place. One who reaches My abode, O Kaunteya, is never reborn.
*sahasrayuga-paryantam aharyad brahmaṇo viduḥ I rātriṃ yuga-sahasrāntāṃ te'ho-rātravido janāḥ II 8.17*
sahasra: thousand; yuga: millenniums; paryantaṃ: including; ahaḥ: day; yat: that; brahmaṇaḥ: of Brahma; viduḥ: they know; rātriṃ : night; yuga: millenniums; sahasrāntāṃ: similarly, at the end of one thousand; te: that; aho rātra: day and night; vidaḥ: understand; janāḥ: people
8.17 By human calculation, a thousand ages taken together is the duration of Brahma's one day. His night is just as long.
*avyaktād vyaktayaḥ sarvāḥ prabhavanty aharāgame I rātryāgame pralīyante tatraivāvyakta-saṃjñake II 8.18*
avyaktāt: from the unmanifest; vyaktayaḥ: living entities; sarvāḥ: all; prabhavanti: come into being; aharāgame: at the beginning of the day; rātryāgame: at the fall of night; pralīyante: are annihilated; tatra: there; eva: certainly; avyakta: the unmanifest; saṃjñake: called
8.18 From the unmanifest, all living entities come into being at the beginning of Brahma's day. With the coming of Brahma's night, they dissolve into the same unmanifest.
*bhūtagrāmaḥ sa evāyaṃ bhūtvā bhūtvā pralīyate I rātryāgame'vaśaḥ pārtha prabhavaty aharāgame II 8.19*
bhūtagrāmaḥ: the aggregate of all living entities; saḥ: they; eva: certainly; ayaṃ: this; bhūtvā bhūtvā : taking birth; pralī yate: annihilate; rātri: night; āgame: on arrival; avaśaḥ: automatically; pārtha: O son of Pritā; prabhavati: manifest; ahar: during daytime; āgame: on arrival.
8.19 Again and again the day comes, and this host of beings
is active; and again the night falls, O Pārtha, and they are automatically annihilated.
*paras tasmāttu bhāvo'nyo 'vyakto'vyaktātsanātanaḥ I yaḥ sa sarveṣu bhūteṣu naśyatsu na vinaśyati II 8.20*
paraḥ: transcendental; tasmāt: from that; tu: but; bhāvaḥ: nature; anyaḥ: another; avyaktaḥ: unmanifest; avyaktāt: from the unmanifest; sanātanaḥ: eternal; yaḥ: that; saḥ: which; sarveṣu: all; bhūteṣu: manifestation; naśyatsu: being annihilated; na: never; vinaśyati: annihilated.
8.20 Yet there is another nature, which is eternal and is beyond this manifest and unmanifest matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains the same.
*avyakto'kṣara ity uktas tamāhuḥ paramāṃ gatim I yaṃ prāpya na nivartante tad dhāma paramaṃ mama II 8.21*
avyaktaḥ: unmanifested; akṣaraḥ: infallible; iti: thus; uktaḥ: said; taṃ: that which; āhuḥ: is known; paramāṃ: ultimate; gatiṃ: destination; yaṃ: that which; prāpya: gaining; na: never; nivartante: comes back; tat dhāma: that abode; paramaṃ: supreme; mama: Mine
8.21 That Supreme abode is said to be unmanifest and indestructible and is the Supreme destination. When one gains this state one never comes back. That is My supreme abode.
*puruṣaḥ sa paraḥ pārtha bhaktyā labhyas tv ananyayā I yasyāntaḥ sthāni bhūtāni yena sarvam idaṃ tatam II 8.22*
puruṣaḥ: that supreme power; saḥ: He; paraḥ: the Supreme, than whom no one is greater; pārtha: O son of Pritā; bhaktyā: by devotional service; labhyaḥ: can be achieved; tu: but; ananyayā: unalloyed, undeviating devotion; yasya: whom; antaḥ sthāni: within; bhūtāni: all of this material manifestation; yena: by whom; sarvaṃ: all; idaṃ: whatever we can see; tataṃ: distributed
8.22 O Pārtha (son of Prithā), the supreme person, who is greater than all, is attainable by undeviating devotion. Although He is present in His abode, He is all-pervading, and everything is situated within Him.
*yatra kāle tv anāvṛttim āvṛttim caiva yoginaḥ I prayātā yānti taṃ kālaṃ vakṣyāmi bharatarṣabha II 8.23*
yatra: in that; kāle: time; tu: but; anāvṛttiṃ: no return; āvṛttiṃ: return; ca: also; eva: certainly; yoginaḥ: of different kinds of mystics; prayātāḥ: one who goes; yānti : departs; taṃ: that; kālaṃ: time; vaksyāmi: describing; bharatarṣabha: O best of the Bhāratas.
8.23 O best of the Bhārata, I shall now explain to you the different times when passing away from this world, one returns or does not return.
*agnir-jyotir ahaḥ śuklaḥ ṣaṇmāsā uttarāyaṇam I tatra prayātā gacchanti brahma brahmavido janāḥ II 8.24*
agniḥ: fire; jyotiḥ: light; ahaḥ: day; śuklaḥ: white; ṣaṇmāsāḥ: six months; uttarāyaṇaṃ: when the sun passes on the northern side; tatra : there; prayātāḥ: one who goes; gacchanti: passes away; brahma: to the Absolute; brahmavidaḥ: one who knows the Absolute; janāḥ: person
8.24 Those who pass away from the world during the influence of the fire god, during light, at an auspicious moment, during the fortnight of the moon ascending and the six months when the sun travels in the north, and have realized the supreme Brahman do not return.
*dhūmo rātristathā kṛṣṇaḥ ṣaṇmāsā dakṣiṇāyanam I tatra cāndramasaṃ jyotir yogī prāpya nivartate II 8.25*
dhūmaḥ: smoke; rātriḥ: night; tathā: also; kṛṣṇaḥ: the fortnight of the dark moon; ṣaṇmāsāḥ: the six months; dakṣiṇāyanaṃ: when the sun passes on the southern side; tatra: there; cāndramasaṃ: the moon planet; jyotiḥ: light; yogī: the mystic; prāpya: achieves; nivartate: comes back.
8.25 The mystic who passes away from this world during the smoke, the night, the moonless fortnight, or the six months when the sun passes to the south, have done good deeds go to the cosmic layer and again comes back.
*śukla kṛṣṇe gatī hy ete jagataḥ śāśvate mate I ekayā yāty anāvṛttim anyayāvartate punaḥ II 8.26*
śukla: light; kṛṣṇe: darkness; gatī: passing away; hi: certainly; ete: all these; jagataḥ: of the material world; śāśvate: of the Vedas; mate: in the opinion; ekayā: by one; yāti: goes; anāvṛttiṃ: no return; anyayā: by the other; āvartate: comes back; punaḥ: again
8.26 According to the Vedas, there are two ways of passing
from this world: one in the light and one in darkness. When one passes in light, he does not return; but when one passes in darkness, he again comes back.
*naite sṛtī pārtha jānan yogī muhyati kaścana I tasmātsarveṣu kāleṣu yogayukto bhavārjuna II 8.27*
na: never; ete: all these; sṛtī : different paths; pārtha: O son of Pritā; jānan: even if they know; yogī : the devotees of the Lord; muhyati: bewildered; kaścana: anyone; tasmāt: therefore; sarveṣu kāleṣu: always; yoga yuktaḥ: being engaged in Kṛṣṇa consciousness; bhava: just become; arjuna: O Arjuna
8.27 O Pārtha (son of Prithā), the devotees who know these different paths are never bewildered. O Arjuna, be always fixed in devotion.
*vedeṣu yajñeṣu tapaḥsu caiva dāneṣu yat puṇyaphalaṃ pradiṣṭam I atyeti tat sarvam idaṃ viditvā yogī paraṃ sthānam upaiti cādyam II 8.28*
vedeṣu: in the study of the Vedas; yajñeṣu: in the performances of yajna, sacrifice; tapaḥsu: undergoing different types of austerities; ca: also; eva: certainly; dāneṣu: in giving charities; yat: that which; puṇya phalaṃ: the result of pious work; pradiṣṭaṃ: directed; atyeti: surpasses; tat: all those; sarvaṃ idaṃ: all those described above; viditvā: knowing; yogī: the devotee; paraṃ: supreme; sthānaṃ: abode; upaiti: achieves peace; ca: also; ādyaṃ: original.
8.28 A person who accepts the path of devotional service is not denied the results derived from studying the Vedas, performing austerities and sacrifices, giving charity or pursuing pious and result based activities. At the end he reaches the supreme abode.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna saṃvāde akṣarabrahmayogo nāma aṣṭamo'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the eight chapter named, *Akṣarabrahma Yogaḥ***,** *'The Yoga of Imperishable Brahma.'*
# Chapter 9: Rājavidyā Rājaguhya Yogaḥ
*śrī bhagavānuvāca idaṁ tu te guhyatamaṁ pravakṣyāmy anasūyave I jñānaṁ vijñāna-sahitaṁ yajjñātvā mokṣyase'śubhāt II 9.1*
śrī bhagavān uvāca: the supreme personality of godhead says; idaṁ: this; tu: but; te: unto you; guhyatamaṁ: the most confidential; pravakṣyāmi: I am speaking; anasūyave: to the non-envious; jñānaṁ: knowledge; vijñāna: realized knowledge; sahitaṁ: with; yat: which; jñātvā: knowing; mokṣyase: be released; aśubhāt: from this miserable material existence.
9.1 Kṛṣṇa says: Dear Arjuna, because you trust Me and you are not envious of Me; I shall therefore impart to you this profound and secret wisdom and experience; This will free you of all miseries of material existence.
*rājavidyā rājaguhyaṁ pavitram idam uttamam I pratyakṣāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam II 9.2*
rājavidyā: the king of education; rājaguhyaṁ: the king of confidential knowledge; pavitraṁ: the purest; idaṁ: this; uttamaṁ: transcendental; pratyakṣa: directly experienced; avagamaṁ: understood; dharmyaṁ: the principle of religion; susukhaṁ: very happy; kartuṁ: to execute; avyayaṁ: everlasting. |
## Chapter 9: Supreme Knowledge
9.2 This knowledge is king of all knowledge and the most secret of all secrets. It is the purest knowledge, sacred, and because it gives direct perception of the Self by Self-realization, it is the perfection of religion, dharma. It is eternal, easy and it is very joyfully performed.
*aśraddadhānāḥ puruṣā dharmasyāsya parantapa | aprāpya māṁ nivartante mṛtyu-saṁsāra-vartmani || 9.3*
aśraddadhānāḥ: those who are faithless; puruṣāḥ: such persons; dharmasya: of this process of religion; asya: of it; parantapa: O killer of the enemies; aprāpya: without obtaining; māṁ: Me; nivartante: come back; mṛtyu: death; saṁsāra: material existence; vartmani: on the path of.
9.3 Those who have no faith in this knowledge cannot attain Me, O Parantapa, conqueror of foes. They will return to the path of birth and death in this material world.
*mayā tatam idaṁ sarvam jagadavyakta mūrtinā | matsthāni sarvabhūtāni na cahaṁ teṣv-avasthitaḥ || 9.4*
mayā: by Me; tataṁ: spread; idaṁ: all these manifestations; sarvaṁ: all; jagat: cosmic manifestation; avyakta mūrtinā: unmanifested form; matsthāni: unto Me; sarvabhūtāni: all living entities; na: not; ca: also; ahaṁ: I; teṣu: in them; avasthitaḥ: situated.
9.4 By Me, the entire Universe is pervaded in My formless form. All beings are based in Me, but I am not in them.
*na ca matsthāni bhūtāni paśya me yogam aiśvaram | bhūtabhṛnna ca bhūtastho mamātmā bhūtabhāvanaḥ || 9.5*
na: never; ca: also; matsthāni: situated in Me; bhūtāni: all creations; paśya: just see; me: My; yogaṁ aiśvaraṁ: inconceivable mystic power; bhūtabhṛt: maintainer of all living entities; na: never; ca: also; bhūtasthaḥ: in the cosmic manifestation; mama: My; ātmā: Self; bhūtabhāvanaḥ: is the source of all manifestations.
9.5 And yet everything that is created does not rest in Me. Look at My mystic powers! Although, I am the Creator and Sustainer of all living entities, I do not depend the Cosmic manifestation; for My Self is the very source of all creation.
*yathākāśasthito nityaṁ vāyuḥ sarvatrago mahān | tathā sarvāṇi bhūtāni matsthānīty upadhāraya || 9.6*
yathā: as much as; ākāśasthitaḥ: situated in space; nityaṁ: always; vāyuḥ: wind; sarvatragaḥ: blowing everywhere; mahān: mighty; tathā: similarly; sarvāṇi: everything; bhūtāni: created beings; matsthānī: situated in Me; iti: thus; upadhāraya: try to understand.
9.6 As the mighty wind, blowing everywhere, always rests in eternal space, all beings rest in Me.
*sarvabhūtāni kaunteya prakṛtiṁ yānti māmikām | kalpakṣaye punas tāni kalpādau visṛjāmyaham || 9.7*
sarva bhūtāni: all created entities; kaunteya: O son of Kuntī; prakṛtiṁ: nature; yānti: enter; māmikām: unto Me; kalpakṣaye: at the end of the millennium; punaḥ: again; tāni: all those; kalpādau: in the beginning of the millennium; visṛ jāmi: I create; ahaṁ: I.
9.7 O Kaunteya (son of Kuntī), at the end of every age all beings merge into Me, at the beginning of every new age I create them again.
*prakṛtiṁ svāmavaṣṭabhya visṛjāmi punaḥ punaḥ | bhūtagrāmam imaṁ kṛtsnam avaśaṁ prakṛtervaśāt || 9.8*
prakṛtiṁ: material nature; svāṁ: of My personal Self; avaṣṭabhya: enter in; visṛjāmi: create; punaḥ punaḥ: again and again; bhūta grāmaṁ: all these cosmic manifestations; imaṁ: this; kṛtsnaṁ: total; avaśaṁ: automatically; prakṛteḥ: by the force of nature; vaśāt: under obligation.
9.8 The whole Cosmic order is under Me and My material nature creates the beings again and again, and it is controlled by My material nature.
*na ca māṁ tāni karmāṇi nibadhnanti dhanañjaya | udāsīna-vad āsīnam asaktaṁ teṣu karmasu || 9.9*
na: never; ca: also; māṁ: Me; tāni: all those; karmāṇi: activities; nibadhnanti:
bind; dhanañjaya: O conqueror of riches; udāsī navat: as neutral; āsīnaṁ: situated; asaktaṁ: without attraction; teṣu: in them; karmasu: in activities.
9.9 O Dhanañjaya, all this work does not bind Me. I am ever unattached from these activities, seated as though neutral.
*mayādhyakṣeṇa prakṛtiḥ sūyate sacarācaram | hetunānena kaunteya jagad viparivartate || 9.10*
mayā: by Me; adhyakṣeṇa: by superintendence; prakṛtiḥ: material nature; sūyate: manifests; sacarācaraṁ: with the moving and the nonmoving; hetunā: for this reason; anena: this; kaunteya: O son of Kuntī; jagat: the cosmic manifestation; viparivartate: is working.
9.10 The material nature or prakṛti works under My direction, O Kaunteya, and creates all moving and unmoving beings through My energies. By its cause, this manifestation is created and annihilated again and again.
*avajānanti māṁ mūḍhā mānuṣīṁ tanumāśritam | paraṁ bhāvam ajānanto mama bhūta-maheśvaram || 9.11*
avajānanti: deride; māṁ: Me; mūḍhāḥ: foolish men; mānuṣīṁ: in human form; tanuṁ: body; āśritaṁ: assuming; paraṁ: transcendental; bhāvaṁ: nature; ajānantaḥ: not knowing; mama: Mine; bhūta: everything that be; maheśvaraṁ: the supreme proprietor.
9.11 Fools deride Me when I descend in the human form. They do not know My transcendental nature as the Supreme Lord [maheśavara] of the entire creation.
*moghāśā moghakarmāṇo moghajñānā vicetasaḥ | rākṣasīmāsurīṁ caiva prakṛtiṁ mohinīṁ śritāḥ || 9.12*
moghāśāḥ: baffled hope; moghakarmāṇaḥ: baffled in fruitive activities; mogha jñānāḥ: baffled in knowledge; vicetasaḥ: bewildered; rākṣasīṁ: demonic; āsurīṁ: atheistic; ca: and; eva: certainly; prakṛtiṁ: nature; mohinīṁ: bewildering; śritāḥ: taking shelter of.
9.12 Those who are thus deluded are demonic and atheistic. In their deluded condition, their hopes for liberation, their result oriented actions and their culture of knowledge become false and useless.
*mahātmānastu māṁ pārtha daivīṁ prakṛtimāśritāḥ | bhajanty ananya-manaso jñātvā bhūtādim avyayam || 9.13*
mahātmānaḥ: the great souls; tu: but; māṁ: unto Me; pārtha: O son of Pritha; daivīṁ: divine; prakṛtiṁ: nature; āśritāḥ: taken shelter of; bhajanti: render service; ananya manasaḥ: without deviation of the mind; jñātvā: knowing; bhūta: creation; ādiṁ: original; avyayaṁ: inexhaustible.
9.13 O Pārtha (son of Prithā), the great souls, who are not deluded, are under the protection of My Divine nature. They are fully devoted to Me with a single-pointed mind as they know Me as the origin of all creation, the unchangeable.
*satataṁ kīrtayanto māṁ yatantaśca dṛḍhavratāḥ | namasyantaśca māṁ bhaktyā nityayuktā upāsate || 9.14*
satataṁ: always; kīrtayantaḥ: chanting; māṁ: Me; yatantaḥ ca: fully endeavoring also; dṛḍha vratāḥ: with determination; namasyantah ca: offering obeisance; māṁ: unto Me; bhaktyā: in devotion; nitya yuktā: perpetually engaged; upāsate: worship.
9.14 Always chanting My names and glories, fully striving with great determination, bowing down onto Me, these great devotees of firm resolve, perpetually worship Me with devotion.
*jñānayajñena cāpyanye yajanto māmupāsate | ekatvena pṛthaktvena bahudhā viśvatomukham || 9.15*
jñāna yajñena: by cultivation of knowledge; ca: also; api: certainly; anye: others; yajantaḥ: worshiping; māṁ: Me; upāsate: worship; ekatvena: in oneness; pṛthaktvena: in duality; bahudhā: diversity; viśvato mukhaṁ: in the universal form.
9.15 Some worship Me by acquiring and spreading wisdom of the Self [jñāna-yajña]. Others worship Me in My non-dual form in oneness, in My infinite form as many, and in My Universal form.
*ahaṁ kraturahaṁ yajñaḥ svadhāham ahamauṣadham | mantro 'hamahamevājyaṁ aham agnir ahaṁ hutam || 9.16*
ahaṁ: I; kratuḥ: ritual; ahaṁ: I; yajñaḥ: sacrifice; svadhā: oblation; ahaṁ: I; auṣadhaṁ: healing herb; mantraḥ: transcendental chant; ahaṁ: I; eva: certainly; ājyaṁ: melted butter; ahaṁ: I; agniḥ: fire; ahaṁ: I; hutaṁ: offering.
*pitāhamasya jagato mātā dhātā pitāmahaḥ | vedyaṁ pavitram oṁkāra ṛksāma yajureva ca || 9.17*
pitā: father; ahaṁ: I; asya: of this; jagataḥ: of the universe; mātā: mother; dhātā: supporter; pitāmahaḥ: grandfather; vedyaṁ: what is to be known; pavitraṁ: that which purifies; oṁkāraḥ: the syllable om; ṛk: the Rig Veda; sāma: the Sama Veda; yajuḥ: the Yajur Veda; eva: certainly; ca: and
*gatirbhartā prabhuḥ sākṣī nivāsaḥ śaraṇaṁ suhṛt | prabhavaḥ pralayaḥ sthānaṁ nidhānaṁ bījamavyayam || I 9.18*
gatiḥ: goal; bhartā: sustainer; prabhuḥ: Lord; sākṣī: witness; nivāsaḥ: abode; śaraṇaṁ: refuge; suhṛt: most intimate friend; prabhavaḥ: creation; pralayaḥ: dissolution; sthānaṁ: ground; nidhānaṁ: resting place; bījaṁ: seed; avyayaṁ: imperishable.
*tapāmy aham ahaṁ varṣaṁ nigṛhṇāmy utsṛjāmi ca | amṛtaṁ caiva mṛtyuśca sadasac cāham arjuna || 9.19*
tapāmi: give heat; ahaṁ: I; ahaṁ: I; varṣaṁ: rain; nigṛhṇāmi: withhold; utsṛjāmi: send forth; ca: and; amṛtaṁ: immortality; ca: and; eva: certainly; mṛtyuḥ: death; ca: and; sat: being; asat: nonbeing; ca: and; ahaṁ: I; arjuna: O Arjuna.
9.16, 17, 18, 19 I am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation. I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable "OM", and also the Ṛg, the Yajur, and the Sāma Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the immutable seed. I give heat. I send, as well as withhold, the rain. I am immortality, as well as death. I am also both the Eternal and the temporal, O Arjuna.
*traividyā māṁ somapāḥ pūtapāpā yajñairiṣṭvā svargatiṁ prārthayante | te puṇyam āsādya surendra-lokam aśnanti divyāndivi devabhogān || 9.20*
traividyāḥ: the knowers of the three Vedas; māṁ: unto Me; somapāḥ: drinkers of soma juice; pūta: purified; pāpāḥ: sins; yajñaiḥ: with sacrifices; iṣṭvā: after worshiping; svargatiṁ: passage to heaven; prārthayante: pray; te: they; puṇyaṁ: virtue; āsādya: enjoying; surendra: of Indra; lokaṁ: the world; aśnanti: enjoy; divyān: celestial; divi: in heaven; devabhogān: pleasures of the gods.
9.20 Those who practice the vedic rituals and drink the soma juice worship Me indirectly seeking the heavenly pleasures. They go to heaven and enjoy sensual delights.
> *te taṁ bhuktvā svargalokaṁ viśālaṁ kṣīṇe puṇye martyalokaṁ viśanti | evaṁ trayīdharmam anuprapannā*
### *gatāgataṁ kāmakāmā labhante || 9.21*
te: they; taṁ: that; bhuktvā: enjoying; svargalokaṁ: heaven; viśālaṁ: vast; kṣīṇe: being exhausted; puṇye: merits; martya lokaṁ: mortal earth; viśanti: fall down; evaṁ: thus; trayī: three Vedas; dharmaṁ: doctrines; anuprapannāḥ: following; gatāgataṁ: death and birth; kāma kāmāḥ: desiring sense enjoyments; labhante: attain
9.21 Once they have thus enjoyed heavenly sense pleasure, they are reborn on this planet again. By practicing vedic rituals as result oriented actions, they are bound by the cycle of birth and death.
*ananyāścintayanto māṁ ye janāḥ paryupāsate | teṣāṁ nityābhiyuktānāṁ yogakṣemaṁ vahāmy aham || 9.22*
ananyāḥ: no other; cintayantaḥ: concentrating; māṁ: unto Me; ye: who; janāḥ: persons; paryupāsate: properly worship; teṣāṁ: their; nityābhiyuktānāṁ: always fixed in devotion; yogakṣemaṁ: requirements; vahāmi: carry; ahaṁ: I.
9.22 When you reside in My consciousness, always fixed in undivided remembrance, whatever you lack I give [yoga]. And whatever you have, I preserve [kṣema].
*ye'pyanyadevatā bhaktā yajante śraddhayā'nvitāḥ | te'pi mām eva kaunteya yajanty avidhipūrvakam || 9.23*
ye: those; api: also; anya: other; devatāḥ: demigods; bhaktāḥ: devotees; yajante: worship; śraddhayā anvitāḥ: with faith; te: they; api: also; māṁ: Me; eva: even; kaunteya: O son of Kuntī; yajanti: sacrifice; avidhi pūrvakaṁ: in an improper manner.
9.23 Even those who worship other deities, they too worship Me, O Kaunteya (son of Kuntī), but without true understanding.
*ahaṁ hi sarvayajñānāṁ bhoktā ca prabhureva ca | na tu mām abhijānanti tattvenātaścyavanti te || 9.24*
ahaṁ: I; hi: surely; sarva: of all; yajñānāṁ: sacrifices; bhoktā: enjoyer; ca: and; prabhuḥ: Lord; eva: also; ca: and; na: not; tu: but; māṁ: Me; abhijānanti: know; tattvena: in reality; atah: therefore; cyavanti: fall down; te: they
9.24 I am the only enjoyer [bhokta] and the only Lord [prabhu] of all sacrifices. Those who do not recognize My true transcendental nature are born again and again.
*yānti devavratā devān pitṛān yānti pitṛ vratāḥ | bhūtāni yānti bhūtejyā yānti madyājino'pi mām || 9.25*
yānti: achieve; deva vratāḥ: worshipers of demigods; devān: to demigods; pitṛÃn: to ancestors; yānti: go; pitṛ vratāḥ: worshipers of the ancestors; bhūtāni: to ghosts and spirits; yānti: go; bhūtejyāḥ: worshippers of ghosts and spirits; yānti: go; mad: My; yājinaḥ: devotees; api: also; māṁ: unto Me.
9.25 Those who worship the deities will take birth among the deities; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; those who worship Me will live with Me.
*patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati | tad ahaṁ bhakty-upahṛtam aśnāmi prayatātmanaḥ || 9.26*
patraṁ: a leaf; puṣpaṁ: a flower; phalaṁ: a fruit; toyaṁ: water; yaḥ: whoever; me: unto Me; bhaktyā: with devotion; prayacchati: offers; tat: that; ahaṁ: I; bhaktyupahṛtaṁ: offered in devotion; aśnāmi: accept; prayatātmanaḥ: of one in pure consciousness.
9.26 Whoever offers Me with love and devotion a leaf, a flower, fruit or water, I will accept and consume what is offered by the pure-hearted.
*yat karoṣi yad aśnāsi yaj juhoṣi dadāsi yat | yat tapasyasi kaunteya tat kuruṣva madarpaṇam || 9.27*
yat: whatever; karoṣi: you do; yat: whatever; aśnāsi: you eat; yat: whatever; juhoṣi: you offer; dadāsi: you give away; yat: whatever; tapasyasi: austerities you perform; kaunteya: O son of Kuntī; tat: that; kuruṣva: make; mat: unto Me; arpaṇaṁ: offering.
9.27 O Kaunteya (son of Kuntī), all that you do, all that you eat, all that you offer and give away, as well as all austerities that you may perform, give them as an offering to Me.
*śubhāśubha-phalair evaṁ mokṣyase karma-bandhanaiḥ | sannyāsa-yoga-yuktātmā vimukto māmupaiṣyasi || 9.28*
śubha: good; aśubha: evil; phalaiḥ: results; evaṁ: thus; mokṣyase: free; karma: action; bandhanaiḥ: bondage; sannyāsa: of renunciation; yoga: the yoga; yuktātmā: having the mind firmly set on; vimuktaḥ: liberated; māṁ: to Me; upaiṣyasi: you will attain.
9.28 You will be freed from all reactions to good and evil deeds by this renunciation, You will be liberated and come to Me.
*samo'haṁ sarvabhūteṣu na me dveṣyo'sti na priyaḥ | ye bhajanti tu māṁ bhaktyā mayi te teṣu cā'pyaham || 9.29*
samaḥ: equally disposed; ahaṁ: I; sarva bhūteṣu: to all living entities; na: no ne; me: Mine; dveṣyaḥ: hateful; asti: is; na: nor; priyaḥ: dear; ye: those; bhajanti: render transcendental service; tu: yet; māṁ: unto Me; bhaktyā: in devotion; mayi: unto Me; te: such persons; teṣu: in them; ca: also; api: certainly; ahaṁ: I. |
9.29 I am equal to all beings. No one to Me is hateful or dear. But, whoever worships, offers enriching service onto Me in devotion, is in Me and I am also indeed in him.
*api cet sudurācāro bhajate māmananyabhāk I sādhureva sa mantavyaḥ samyag vyavasito hi saḥ II 9.30*
api: in spite of; cet: although; sudurācāraḥ: one committing the most abominable actions; bhajate: engaged in devotional service; māṁ: unto Me; ananyabhāk: without deviation; sādhuḥ: saint; eva: certainly; saḥ: he; mantavyaḥ: to be considered; samyak: completely; vyavasitaḥ: situated; hi: certainly; saḥ: he.
9.30 Even if the most sinful person engages himself in devotional service, He is to be considered saintly because he is properly situated in his determination.
*kṣipraṁ bhavati dharmātmā śaśvacchāntiṁ nigacchati I kaunteya pratijānīhi na me bhaktaḥ praṇaśyati II 9.31*
kṣipraṁ: very soon; bhavati: becomes; dharmātmā: righteous; śaśvat śāntiṁ: lasting peace; nigacchati: attains; kaunteya: O son of Kuntī; pratijānīhi: justly declare; na: never; me: Mine; bhaktaḥ: devotees; praṇaśyati: perishes.
9.31 He quickly becomes righteous and attains lasting peace. O Kaunteya (son of Kuntī), declare it boldly that My devotee never perishes.
*mām hi pārtha vyapāśritya ye'pi syuḥ pāpayonayaḥ I striyo vaiśyāstathā śūdrās te'pi yānti parāṁ gatim II 9.32*
māṁ: unto Me; hi: certainly; pārtha: O son of Prtha; vyapāśritya: particularly taking shelter; ye: anyone; api: also; syuḥ: becomes; pāpayonayaḥ: born of a lower family; striyaḥ: women; vaiśyāḥ: mercantile people; tathā: also; śūdrāḥ: people considered low-born; te api: even they; yānti: go; parāṁ: supreme; gatiṁ: destination.
9.32 O Pārtha (son of Prithā), anyone who takes shelter in Me, women, traders, workers or even sinners can approach the Supreme destination.
*kiṁ punar brāhmaṇāḥ puṇyā bhaktā rājarṣayas tathā I anityam asukhaṁ lokam imaṁ prāpya bhajasva mām II 9.33*
kiṁ: how much; punaḥ: again; brāhmaṇāḥ: brahmanas; puṇyāḥ: righteous; bhaktāḥ: devotees; rājarṣayaḥ: saintly kings; tathā: also; anityaṁ: temporary; asukhaṁ: sorrowful; lokaṁ: planet; imaṁ: this; prāpya: gaining; bhajasva: are engaged in loving service; māṁ: unto Me.
9.33 How easier then it is for the learned, the righteous, the devotees and saintly kings who in this temporary miserable world engage in loving service unto Me.
*manmanā bhava madbhakto madyājī māṁ namaskuru I māmevaiṣyasi yuktvaivam ātmānaṁ matparāyaṇaḥ II 9.34*
manmanāḥ: always thinking of Me; bhava: become; mad: My; bhaktaḥ: devotee; madyājī: My worshiper; māṁ: unto Me; namaskuru: offer obeisances; māṁ: unto Me; eva: completely; eṣyasi: come; yuktvā evaṁ: being absorbed; ātmānaṁ: your soul; matparāyaṇaḥ: devoted to Me.
9.34 Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me. Thus, uniting yourself with Me by setting Me as the supreme goal and the sole refuge, you shall certainly come to Me.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde rājavidyā rājaguhyayogo nāma navamo'dhyāyaḥ II*
> In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the ninth chapter named, *Rājavidyā Rājaguhya Yogaḥ***,** *'The Yoga of Supreme Knowledge and Supreme Secret.'*
# Vibhūti Yogaḥ
*śrībhagavānuvāca bhūya eva mahābāho śṛṇu me paramaṁ vacaḥ I yatte'haṁ prīyamāṇāya vakṣyāmi hitakāmyayā II 10.1*
śrī bhagavān uvāca: Lord Kṛṣṇa says; bhūyaḥ: again; eva: surely; mahābāho: mighty-armed; śṛṇu: hear; me: My; paramaṁ: supreme; vacaḥ: words; yat: that which; te: to you; ahaṁ: I; prīyamāṇāya: dear to Me; vakṣyāmi: say; hitakāmyayā: with the desire for your benefit.
10.1 Lord Kṛṣṇa says: Listen carefully again, Oh mighty-armed Arjuna! Because you are My dear friend, I shall speak further on the Supreme knowledge for your welfare.
*na me viduḥ suragaṇāḥ prabhavaṁ na maharṣayaḥ I ahamādirhi devānāṁ maharṣīṇāṁ ca sarvaśaḥ II 10.2*
na: not; me: My; viduḥ: know; suragaṇāḥ: demigods; prabhavaṁ: glories; na: not; maharṣayaḥ: great sages; ahaṁ: I; ādiḥ: origin; hi: certainly; devānāṁ: of the gods; maharṣīṇāṁ: of the great sages; ca: and; sarvaśaḥ: in all respects.
10.2 Neither the hosts of deities nor the great sages know My origin, My opulence. I am the source of the deities and the sages.
*yo māmajamanādiṁ ca vetti lokamaheśvaram I asaṁmūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate II 10.3*
yo: who; mām: to Me; ajaṁ: unborn; anādiṁ: without beginning; ca: and; vetti: know; loka: worlds; maheśvaram: supreme lord; asaṁmūḍhaḥ: without doubt; sa: he; martyeṣu: mortal; sarva: all; pāpaiḥ: sins; pramucyate: delivered.
10.3 He who knows Me as the unborn, without beginning, and supreme Lord of all the worlds, Only he, who has this clarity, is wise and freed from all bondage.
*buddhirjñānam asaṁmohaḥ kṣamā satyaṁ damaḥ śamaḥ I sukhaṁ duḥkhaṁ bhavo 'bhāvo bhayaṁ cābhayameva ca II 10.4*
buddhih: intelligence; jñānam: knowledge; asaṁmohaḥ: free from doubt; kṣamā: forgiveness; satyaṁ: truthfulness; damaḥ: control of senses; śamaḥ: control of mind; sukhaṁ: happiness; duḥkhaṁ: distress; bhavo 'bhāvo: birth and death; bhayaṁ: fear; cā: and; abhayaṁ: fearlessness; eva: also; ca: and
*ahiṁsā samatā tuṣṭis tapo dānaṁ yaśo 'yaśaḥ I*
### *bhavanti bhāvā bhūtānāṁ matta eva pṛthagvidhāḥ II 10.5*
ahiṁsā: non-violence; samatā: equanimity; tuṣṭis: satisfaction; tapo: austerity; dānaṁ: charity; yaśo: fame; ayaśaḥ: infamy; bhavanti: become; bhāvā: nature; bhūtānāṁ: living beings; matta: from me; eva: surely; pṛthagvidhāḥ: in various forms
10.4,5 Intelligence, knowledge, freedom from doubt and delusion, forgiveness, truthfulness, control of the senses, control of the mind, happiness, distress, birth, death, fear, fearlessness, non-violence, equanimity, satisfaction, austerity, charity, fame and infamy, all these various qualities of living beings are created by Me alone.
*maharṣayaḥ sapta pūrve catvāro manavastathā I madbhāvā mānasā jātā yeṣāṁ loka imāḥ prajāḥ II 10.6*
maharṣayaḥ: great sages; sapta: seven; pūrve: before; catvāro: four; manavas: Manus; tathā: and; madbhāvā: endowed with My power; mānasā: from the mind; jātā: born; yeṣāṁ: of them; loka: worlds; imāḥ: all this; prajāḥ: living beings.
10.6 The seven great sages and before them, the four great Manus, endowed with My power, They arose from My mind and all the living beings populating the planet descend from them.
*etām vibhūtiṁ yogaṁ ca mama yo vetti tattvataḥ I so 'vikampena yogena yujyate nātra saṁśayaḥ II 10.7*
etāṁ: all this; vibhūtiṁ: glory; yogaṁ: powers; ca: and; mama: My; yo: who; vetti: knows; ta tvataḥ: truth; so: he; 'vikampena: without distraction; yogena: in yoga; yujyate: engaged; nā: not; atra: here; saṁśayaḥ: doubt.
10.7 He who knows all this glory and powers of mine, truly, he is fully united in Me; Of that there is no doubt.
*ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate I iti matvā bhajante māṁ budhā bhāvasamanvitāḥ II 10.8*
ahaṁ: I; sarvasya: all; prabhavo; source; mattaḥ: from Me; sarvaṁ: all; pravartate: emanates; iti: thus; matvā: knowing; bhajante: pray; māṁ: to Me; budhā: wise; bhāvasamanvitāḥ: surrender
10.8 I am the source of all the spiritual and material worlds. Everything arises from Me. The wise who know this are devoted to Me and surrender their heart to Me.
*maccittā madgataprāṇā bodhayantaḥ parasparam I kathayantaśca māṁ nityaṁ tuṣyanti ca ramanti ca II 10.9*
maccittā: with mind engaged in Me; madgataprāṇā: lives absorbed in Me; bodhayantaḥ: enlightening; parasparam: one another; kathayantaḥ: talkin about My glories; ca: and; māṁ: about Me; nityaṁ: always; tuṣyanti: satisfied; ca: and; ramanti: enjoy bliss; ca: and
10.9 With mind and lives absorbed on Me, always enlightening one another and talking about My glories, the wise are content and blissful.
*teṣāṁ satatayuktānāṁ bhajatāṁ prītipūrvakam I dadāmi buddhiyogaṁ taṁ yena māmupayānti te II 10.10*
teṣāṁ: to them; satatayuktānāṁ: always engaged; bhajatāṁ: praying; prītipūrvakam: with love; dadāmi: I give; buddhiyogaṁ: intelligence; taṁ: that; yena: by which; mām: to Me; upayānti: come; te: they
10.10 To those who are always engaged in Me with love, I give them enlightenment by which they come to Me.
*teṣāṁ evānukampārtham aham ajñānajaṁ tamaḥ I nāśayāmy ātma-bhāvastho jñānadīpena bhāsvatā II 10.11*
teṣāṁ: to them; evā: also; anukampārtham: out of compassion; aham: I; ajñānajaṁ: born of ignorance; tamaḥ: darkness; nāśayāmi: destroy; ātma: within; bhāvasthaḥ: themselves; jñānadīpena: lamp of knowledge; bhāsvatā: shining
10.11 Out of compassion to them, I destroy the darkness born out of their ignorance by the shining lamp of knowledge.
# *arjuna uvāca*
*paraṁ brahma paraṁ dhāma pavitraṁ paramaṁ bhavān I puruṣaṁ śāśvataṁ divyam ādidevamajaṁ vibhum II 10.12*
Arjuna uvāca: Arjuna says; paraṁ: supreme; brahman: truth; paraṁ: supreme; dhāma: light; pavitraṁ: pure; paramaṁ: supreme; bhavān: yourself; puruṣaṁ: person; śāśvataṁ: original; divyam: godly; ādidevam: original god; ajaṁ: unborn; vibhum: glorious
10.12 Arjuna says: You are the supreme truth, supreme sustenance, supremely purifier, the primal, eternal and glorious Lord.
*āhustvāmṛṣayaḥ sarve devarṣiṛnāradastathā I asito devalo vyāsaḥ svayaṁ caiva bravīṣi me II 10.13*
āhuh: say; tvām: to you; ṛṣayaḥ: sages; sarve: all; devarṣiḥ: sage of gods; nāradaḥ: Nārada; tathā: and; asitaḥ: Asita; devalaḥ: Devala; vyāsaḥ: Vyāsa; svayaṁ: personally; ca: and; eva: surely; bravīṣi: explain; me: to me
10.13 All the sages like Nārada, Asita, Devala, and Vyāsa have explained this. Now you are personally explaining to me.
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*sarvametadṛtaṁ manye yanmāṁ vadasi keśava I na hi te bhagavanvyaktiṁ vidurdevā na dānavāḥ II 10.14*
sarvam: all; etad: these; ṛtaṁ: truths; manye: accept; yan: which; māṁ: to me; vadasi: say; keśava: Keshava; na: not; hi: surely; te: your; bhagavan: lord; vyaktiṁ : express; viduḥ: know; devā: gods; na: nor; dānavāḥ: demons
10.14 Oh Keśava, I accept all these truths that You have told me. Oh Lord, neither he gods nor the demons know You.
*svayamevātmanātmānaṁ vettha tvaṁ puruṣottama I bhūtabhāvana bhūteśa devadeva jagatpate II 10.15*
svayam: own; evā: surely; atmanā: by yourself; atmānaṁ: yourself; vettha: know; tvaṁ: you; puruṣottama: perfect man; bhūtabhāvana: origin of beings; bhūteśa: lord of beings; devadeva: god of gods; jagatpate: lord of the world
10.15 Surely, You alone know Yourself by Yourself, Oh Perfect One, the origin of beings, Oh Lord of beings, Oh God of gods, Oh Lord of the world.
*vaktumarhasyaśeṣeṇa divyā hyātmavibhūtayaḥ I yābhirvibhūtibhirlokān imāṁstvaṁ vyāpya tiṣṭhasi II 10.16*
vaktum: say; arhasi: deserve; aśeṣeṇa: in detail; divyā: divine; hi: surely; ātma: Your; vibhūtayaḥ: glories; yābhir: by which; vibhūtibhiḥ: glories; lokān: worlds; imān: these; tvaṁ: You; vyāpya: pervade; tiṣṭhasi: remain
10.16 Only You can describe in detail Your divine glories by which You pervade this universe.
*kathaṁ vidyāmahaṁ yogiṁs tvāṁ sadā paricintayan I keṣu keṣu ca bhāveṣu cintyo'si bhagavanmayā II 10.17*
kathaṁ: how; vidyām: know; ahaṁ: I; yogins: yogi; tvāṁ: you; sadā: always; paricintayan: contemplation; keṣu-keṣu: in which; ca: and; bhāveṣu: nature; cintyo'si: contemplated; bhagavan: lord; mayā: by me
10.17 How may I know You by contemplation? In which forms should I contemplate on You, Oh Lord?
*vistareṇātmano yogaṁ vibhūtiṁ ca janārdana I bhūyaḥ kathaya tṛptirhi śṛṇvato nāsti me'mṛtam II 10.18*
vistareṇā: in detail; atmano: of Yourself; yogaṁ: powers; vibhūtiṁ: glories; ca: and; janārdana: Janārdana; bhūyaḥ: again; kathaya: say; tṛptiḥ: satisfaction; hi: surely; śṛṇvato: hear; nā: not; asti: is; me: my; amṛtam: nectar
10.18 Tell me in detail of your powers and glories, Oh Janārdana. Again, please tell for my satisfaction as I do not tire of hearing your sweet words.
*śrībhagavānuvāca hanta te kathayiṣyāmi divyā hyātmavibhūtayaḥ I prādhānyataḥ kuruśreṣṭha nāstyanto vistarasya me II 10.19*
śrī bhagavān uvāca: The Lord says; hanta: yes; te: to you; kathayiṣyāmi: I will talk; divyā: divine; hi: surely; ātma: My; vibhūtayaḥ: glories; prādhānyataḥ: main; kuruśreṣṭha: great among the Kurus; na: not; asti: there; antaḥ: end; vistarasya: detail; me: My
10.19 Kṛṣṇa says, 'Yes, Oh kuruśreṣṭha, I will talk to you surely of My divine glories; but only of the main ones as there is no end to the details of My glories.
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*ahamātmā guḍākeśa sarvabhūtāśayasthitaḥ I ahamādiśca madhyaṁ ca bhūtānāmanta eva ca II 10.20*
aham: I; ātmā: soul; guḍākeśa: Arjuna; sarva: all; bhūtā: living beings; aśayasthitaḥ: situated in; aham: I; ādiḥ: beginning; ca: and; madhyaṁ: middle; ca: and; bhūtānām: of living beings; anta: end; eva: also; ca: and
10.20 I am the Spirit, Oh Guḍākeśā, situated in all living beings. I am surely the beginning, middle and end of all beings.
*ādityānāmahaṁ viṣṇur jyotiṣāṁ raviraṁśumān I marīcirmarutāmasmi nakṣatrāṇāmahaṁ śaśī II 10.21*
ādityānām: of the Ādityas; ahaṁ: I; viṣṇuḥ: Viṣṇu; jyotiṣāṁ: of the luminaries; raviḥ : the sun; aṁśumān: bright; marīciḥ: Marīcī; marutām: of the Maruts; asmi: am; nakṣatrāṇāṁ: of the Nakṣatras; ahaṁ: I; śaśī: the moon
10.21 Of the Ādityas, I am Viṣṇu. Of the luminaries, I am the bright sun. Of the Maruts, I am Marīcī. Of the Nakṣatras, I am the moon.
*vedānāṁ sāmavedo'smi devānāmasmi vāsavaḥ I indriyāṇāṁ manaścāsmi bhūtānāmasmi cetanā II 10.22*
vedānāṁ: of the Vedas; sāmavedaḥ: Sāma Veda; asmi: I am; devānām: of the gods; asmi: I am; vāsavaḥ: Vasava; indriyāṇāṁ: of the senses; manaḥ: mind; ca: and; asmi: I am; bhūtānām: of living beings; asmi: I am; cetanā: consciousness
10.22 Of the Vedas, I am the Sāma Veda. Of the gods, I am Indra. Of the senses, I am the mind and in living beings, I am the consciousness.
*rudrāṇāṁ śaṅkaraścāsmi vitteśo yakṣarakṣasām I vasūnāṁ pāvakaścāsmi meruḥ śikhariṇāmaham II 10.23*
rudrāṇāṁ: of the rudras; śaṅkaraḥ: Shankara; ca: and; asmi: I am; vitteśaḥ: god of wealth; yakṣa: demigods; rakṣasām: demons; vasūnāṁ: of the Vasus; pāvakaḥ: fire; ca: and; asmi: I am; meruḥ: Meru; śikhariṇām: of the peaks; aham: I
10.23 Of the Rudras, I am Sankara and of the Yakṣas and Rākṣasas, I am Kubera, god of wealth. Of the Vasus, I am fire and of the peaks, I am Meru.
*purodhasāṁ ca mukhyaṁ māṁ viddhi pārtha bṛhaspatim I senānīnāmahaṁ skandaḥ sarasāmasmi sāgaraḥ II 10.24*
purodhasāṁ: of the priests; ca: and; mukhyaṁ: main; māṁ: Me; viddhi: understand; pārtha: Pārtha; bṛhaspatim: Brihaspati; senānīnām: of the warriors; ahaṁ: I am; skandaḥ: Skanda; sarasām: of the water bodies; asmi: I am; sāgaraḥ: the ocean
10.24 Of the priests, understand, O Pārtha, that I am the chief Brihaspati. Of the warriors, I am Skanda. Of the water bodies, I am the ocean. |
*maharṣīṇāṁ bhṛgurahaṁ girāmasmyekamakṣaram I yajñānāṁ japayajño'smi sthāvarāṇāṁ himālayaḥ II 10.25*
maharṣīṇāṁ: of the great sages; bhṛguḥ: Bhrigu; ahaṁ: I; girām: of the vibrations; asmi: I am; ekam akṣaram: single letter (Om); yajñānāṁ: of the yajnas (sacrifices); japayagñaḥ: chanting of holy names; asmi: I am; sthāvarāṇāṁ: of the immovables; himālayaḥ: Himalayas
10.25 Of the great sages, I am Bhrigu. Of the vibrations, I am the OM. Of the sacrifices, I am the chanting of holy names. Of the immovable objects, I am the Himālayas.
*aśvatthaḥ sarvavṛkṣāṇāṁ devarṣīṇāṁ ca nāradaḥ I gandharvāṇāṁ citrarathaḥ siddhānāṁ kapilo muniḥ II 10.26*
aśvatthaḥ: banyan tree; sarva: all; vṛkṣāṇāṁ: of the trees; devarṣīṇāṁ: of the sages of the gods; ca: and; nāradaḥ: Nārada; gandharvāṇāṁ: of the Gandharvas; citrarathaḥ: Chitraratha; siddhānāṁ: of the Siddhas; kapilaḥ: Kapila; muniḥ: sage
10.26 Of all the trees, I am the Banyan tree and of all the sages of the gods, I am Nārada. Of the Gandharvas, I am Chitraratha. Of the realized souls, I am the sage Kapila.
*uccaiḥśravas amaśvānāṁ viddhi mām amṛtodbhavam I airāvataṁ gajendrāṇāṁ narāṇāṁ ca narādhipam II 10.27*
uccaiḥśravasaṁ: Ucchaishravas; aśvānāṁ: of the horses; viddhi: know; māṁ: Me; amṛtodbhavam: Born of nectar produced from the churning of the ocean; airāvataṁ: Airavata; gajendrāṇāṁ: of the elephants; narāṇāṁ: of men; ca: and; narādhipam: king
10.27 Of the horses, know me to be Ucchaiṣravas born of the nectar generated from the churning of the ocean; Of the elephants, Airāvata and of men, the king.
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*āyudhānāmahaṁ vajraṁ dhenūnāmasmi kāmadhuk I prajanaścāsmi kandarpaḥ sarpāṇāmasmi vāsukiḥ II 10.28*
āyudhānām: of the weapons; ahaṁ: I am; vajraṁ: thunderbolt; dhenūnām: of the cows; asmi: I am; kāmadhuk: Kamadhenu; prajanaḥ: for begetting children; cā: and; asmi: I am; kandarpaḥ: god of love; sarpāṇāṁ: of the snakes; asmi: I am; vāsukiḥ: Vasuki
10.28 Of the weapons, I am the thunderbolt. Of the cows, I am Kamadhenu; For begetting children, I am the god of love. Of the snakes, I am Vasuki.
*anantaścāsmi nāgānāṁ varuṇo yādasām aham I pitṛṇāmaryamā cāsmi yamaḥ saṁyamatāmaham II 10.29*
anantaḥ: Ananta; ca: and; asmi: I am; nāgānāṁ: of the serpents; varuṇaḥ: Varuṇa; yādasām: of the water deities; aham: I am; pitṛṇām: of the ancestors; aryamā: Aryama; ca: and; asmi: I am; yamaḥ: Yama; saṁyamatām: of the ones who ensure discipline; aham: I
10.29 Of the serpents, I am Ananta. Of the water deities, I am Varuṇa. Of the ancestors, I am Aryama and of the ones who ensure discipline, I am Yama.
*prahlādaścāsmi daityānāṁ kālaḥ kalayatāmaham I mṛgāṇāṁ ca mṛgendro'haṁ vainateyaśca pakṣiṇām II 10.30*
prahlādaḥ: Prahlada; ca: and; asmi: I am; daityānāṁ: of the Daityas; kālaḥ: time; kalayatām: of the subduers; aham: I; mṛgāṇāṁ: of the animals; ca: and; mṛgendraḥ: king of animals; ahaṁ: I; vainateyaḥ: Garuda; ca: and; pakṣiṇām: of the bird
10.30 Of the Daitya (demons), I am Prahlad and of the reckoners, I am time. Of the animals, I am the king of animals (lion) and of the birds, I am Garuda.
*pavanaḥ pavatāmasmi rāmaḥ śastrabhṛtāmaham I jhaṣāṇāṁ makaraścāsmi srotasāmasmi jānhavī II 10.31*
pavanaḥ: wind; pavatāṁ: that which purifies; asmi: I am; rāmaḥ: Rama; śastrabhṛitām: wielders of weapons; ahaṁ: I; jhaṣāṇāṁ: of the water beings; makaraḥ : fish; cā: and; asmi: I am; srotasām: of the flowing rivers; asmi: I am; jānhavī: Jahnavi (Ganga)
10.31 Of the purifiers, I am the wind. Of the wielders of weapons, I am Rāma. Of the water beings, I am the shark and of the flowing rivers, I am Jahnavi (Gaṅgā).
*sargāṇāmādirantaśca madhyaṁ caivāhamarjuna I adhyātmavidyā vidyānāṁ vādaḥ pravadatāmaham II 10.32*
sargāṇāṁ: of all creations; ādiḥ: beginning; antaḥ: end; ca: and; madhyaṁ: middle; ca: and; eva: surely; aham: I; arjuna: Arjuna; adhyātmavidyā: spiritual knowledge; vidyānāṁ: of all knowledge; vādaḥ: logic; pravadatām: of arguments; aham: I
10.32 Of all creations, I am surely the beginning and end and the middle, O Arjuna. Of all knowledge, I am the spiritual knowledge of the Self. Of all arguments, I am the logic.
*akṣarāṇāmakāro'smi dvandvaḥ sāmāsikasya ca I ahaṁevākṣayaḥ kālo dhātāhaṁ viśvatomukhaḥ II 10.33*
akṣarāṇām: of the letters; akāraḥ: The letter A; asmi: I am; dvandvaḥ: of the dual words; sāmāsikasya: compounds; ca: and; ahaṁ: I; evā: surely; akṣayaḥ: never-ending; kālo: time; dhātā: creator; ahaṁ: I; viśvatomukhaḥ: faces facing the world (Brahma)
10.33 Of the letters, I am the 'A'. Of the dual words, I am the compounds and surely I am the never-ending time. I am the Omniscient who sees everything.
*mṛtyuḥ sarva-haraś cāham udbhavaśca bhaviṣyatāï I kīrtiḥ śrīrvākca nāriṇāṁ smṛtirmedhā dhṛtiḥ kṣamā II 10.34*
mṛtyuḥ: death; sarvaharaḥ: all-devouring; ca: and; aham: I; udbhavaḥ: creation; ca: and; bhaviṣyatāï: of the future; kīrtiḥ: fame; śrīr vāk: wealth of words; ca: and; nāriṇāṁ: of the feminine; smṛtiḥ: memory; medhā: intelligence; dhṛtiḥ: faithfulness; kṣamā: patience
10.34 I am the all-devouring death and I am the creator of all things of the future. Of the feminine, I am fame, fortune, beautiful speech, memory, intelligence, faithfulness and patience.
*bṛhatsāma tathā sāmnāṁ gāyatrī chandasām aham I māsānāṁ mārgaśīrṣo'ham ṛtūnāṁ kusumākaraḥ II 10.35*
bṛhatsāma: Bṛhat Sāma; tathā: and; sāmnāṁ: of the Sāma Veda; gāyatrī: Gāyatrī; chandasām: of all poetry; aham: I; māsānāṁ: of the months; mārgaśīrṣaḥ: Mārgaśīrṣa; aham: I; ṛtūnāṁ: of the seasons; kusumākaraḥ: spring
10.35 Of the Sāma Veda hymns, I am the Bṛhat Sāma and of all poetry, I am the Gāyatrī. Of the months, I am Mārgaśīrṣa and of the seasons, I am Spring.
*dyūtaṁ chalayatām asmi tejas tejasvinām aham I jayo'smi vyavasāyo'smi sattvaṁ sattvavatām aham II 10.36*
dyūtaṁ: gambling; chalayatām: of all cheating; asmi: I am; tejaḥ: effulgence; tejasvināṁ: of all the effulgent things; aham: I; jayaḥ: victory; asmi: I am; vyavasāyaḥ: of all adventure; asmi: I am; sattvaṁ: the satvic nature; sattvavatām: of those who are tranquil; aham: I
10.36 Of all the cheating, I am Gambling. Of the effulgent things, I am the Effulgence. I am Victory, I am Effort, I am the Goodness (sattva) of those who are with satva (good) quality.
*vṛṣṇīnāṁ vāsudevo'smi pāṇḍavānāṁ dhanañjayaḥ I munīnāmapyahaṁ vyāsaḥ kavīnāmuśanā kaviḥ II 10.37*
vṛṣṇīnāṁ: of the Vṛṣṇis; vāsudevaḥ: Vāsudeva; asmi: I am; pāṇḍavānāṁ: of the Pāṇḍavas; dhanañjayaḥ: Dhanañjaya; munīnām: of the sages; api: also; ahaṁ: I; vyāsaḥ: Vyāsa; kavīnām: of the thinkers; uśanā: Uśāna; kaviḥ: seer
10.37 Of the descendants of Vṛṣṇi, I am Vāsudeva Kṛṣṇa. Of the Pāṇḍavas, I am Arjuna. Of the sages, I am also Vyāsa and of the seer, I am Uśāna.
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*daṇḍo damayatām asmi nītirasmi jigīṣatām I maunaṁ caivāsmi guhyānāṁ jñānaṁ jñānavatāmaham II 10.38*
daṇḍaḥ: rod of punishment; damayatām: of all punishments; asmi: I am; nītiḥ: morality; asmi: I am; jigīṣatām: of the victorious; maunaṁ: silence; ca: and; evā: also; asmi: I am; guhyānāṁ: of the secrets; jñānaṁ: knowledge; jñānavatāṁ: of the wise; aham: I
10.38 Of rulers, I am their Sceptre. Of the victorious, I am Statesmanship. Of all secrets, I am also Silence. Of the wise, I am Wisdom.
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*yaccāpi sarvabhūtānāṁ bījaṁ tadahamarjuna I na tadasti vinā yat syān mayā bhūtaṁ carācaram II 10.39*
yat: what; cā: and; api: also; sarva: all; bhūtānāṁ: beings; bījaṁ: seed; tat: that; aham: I; arjuna: Arjuna; na: not; tat: that; asti: is; vinā: without; yat: that; syān: exists; mayā: by Me; bhūtaṁ: created; cara: moving; acaram: unmoving
10.39 Also, of whatever beings exist, I am the seed, O Arjuna. There is nothing that exists without Me in all creations, moving and unmoving.
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*nānto'sti mama divyānāṁ vibhūtīnāṁ parantapa I eṣa tūddeśataḥ prokto vibhūtervistaro mayā II 10.40*
na: not; antaḥ: end; asti: is; mama: My; divyānāṁ: divine; vibhūtīnāṁ: glories; parantapa: Supreme Lord; eṣa: all this; tu: that; uddeśataḥ: examples; proktaḥ: says; vibhūteḥ: glories; vistaraḥ: detailed; mayā: by Me
10.40 There is no end to My Divine glories, Oh Parantapa. What have been says by Me are examples of My detailed glories.
*yad yad vibhūtimat sattvaṁ śrīmad ūrjitameva vā I tat tad evā'vagaccha tvaṁ mama tejoṁśa saṁbhavam II 10.41*
yad-yad: whatever; vibhūtimat: glorious; sattvaṁ: existence; śrīmad: beautiful; ūrjitam: glorious; eva: also; vā: or; tat-tad: all that; eva: surely; avagaccha: you should know; tvaṁ: you; mama: My; tejaḥ: splendour; aṁśa: part; saṁbhavam: born of
10.41 You should know that whatever glories exist or whatever beautiful and glorious exists, all that surely is born of just a portion of My splendour.
*athavā bahunaitena kiṁ jñātena tavārjuna I viṣṭabhyāhamidaṁ kṛtsnam ekāṁśena sthito jagat II 10.42*
athavā: or; bahunā: many; etena: of this kind; kiṁ: what; jñātena: know; tava: you; arjuna: Arjuna; viṣṭabhya: full; aham: I; idaṁ: this; kṛtsnam: of all manifestations; eka: one; aṁśena: part; sthito: situated; jagat: world
10.42 Of what use is to know about the many manifestations of this kind, O Arjuna? I pervade this entire world with just a part of Myself.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde vibhūtiyogo nāma daśamo'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the tenth chapter named *Vibhūti Yogaḥ***,** *'The Yoga of Divine Manifestations.'*
*arjuna uvāca madanugrahāya paramaṁ guhyaṁ adhyātma-saṁjñitam I yat tvayoktaṁ vacas tena moho'yaṁ vigato mama II 11.1*
Arjuna uvāca: Arjuna says; madanugrahāya: out of compassion for me; paramaṁ: supreme; guhyaṁ: confidential; adhyātma: spiritual; saṁjñitam: in the matter of; yat: what; tvayā: by You; uktaṁ: says; vacaḥ: words; tena: by that; mohaḥ: delusion; ayaṁ: this; vigataḥ: removed; mama: my
11.1 Arjuna says: 'O Lord! By listening to Your wisdom on the supreme secret of Existence and your glory, I feel that my delusion has disappeared.'
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*bhavāpyayau hi bhūtānāṁ śrutau vistaraśo mayā I tvattaḥ kamalapatrākṣa māhātmyamapi cāvyayam II 11.2* bhava: creation; apyayau: dissolution; hi: certainly; bhūtānāṁ: of all living entities; śrutau: have heard; vistaraśaḥ: detail; mayā: by me; tvattaḥ: from You; kamalapatrākṣa: O lotus-eyed one; māhātmyam: glories; api: also; cā: and; avyayam: inexhaustible
11.2 O Lotus-eyed Kṛṣṇa! I have listened from You in detail about the creation and destruction of all living beings, also Your inexhaustible greatness.
*evaṁetadyathāttha tvam ātmānaṁ parameśvara I draṣṭumicchāmi te rūpam aiśvaraṁ puruṣottama II 11.3*
evaṁ: thus; etat: this; yathā: as it is; āttha: have spoken; tvaṁ: You; ātmānaṁ: the soul; parameśvara: the Supreme Lord; draṣṭuṁ: to see; icchāmi: I wish; te: You; rūpaṁ: divine; puruṣottama: best of manifested forms
11. O Parameśvara, Lord Supreme, though You are here before Me as You have declared Yourself, I wish to see the Divine Cosmic Form of Yours, Puruṣottama, Supreme Being.
*manyase yadi tacchakyaṁ mayā draṣṭumiti prabho I yogeśvara tato me tvaṁ darśayātmānamavyayam II 11.4*
manyase: You think; yadi: if; tat: that; śakyaṁ: able; mayā: by me; draṣṭum: to see; iti: thus; prabho: O Lord; yogeśvara: O Lord of all mystic power; tataḥ: then; me: unto me; tvaṁ: You; darśaya: show; ātmānaṁ: Yourself; avyayaṁ: imperishable
11.4 O Prabhu, my Lord, if You think it is possible for me to see Your Cosmic Form, then please, O Yogeśvara, Lord of Yoga and all mystic power, kindly show me that Imperishable Universal Self.
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*śrībhagavānuvāca paśya me pārtha rūpāṇi śataśo'tha sahasraśaḥ I nānāvidhāni divyāni nānāvarṇākṛtīni ca II 11.5*
śrī bhagavān uvāca: Kṛṣṇa says; paśya: behold; me: Mine; pārtha: arjuna; rūpāṇi: forms; śataśaḥ: hundreds; atha: also; sahasraśaḥ: thousands; nānāvidhāni: of different nature; divyāni: divine; nānā: various; varṇa: colors; ākṛtīni: shapes; ca: also
11.5 Bhagavān says: O My dear Pārtha, behold now My hundreds and thousands of forms, of infinite divine sorts, of infinite colors and shapes.
*paśyādityān vasūn rudrān aśvinau marutastathā I bahūny adṛṣṭa-pūrvāṇi paśyāścaryāṇi bhārata II 11.6*
paśya: see; adityān: the twelve sons of Aditi; vasūn: the eight Vasus; rudrān: the eleven forms of Rudra; aśvinau: the two Aśvinis; marutaḥ: the forty-nine Maruts (wind deities); tathā: also; bahūni: many; adṛṣṭa: that you have never seen; pūrvāṇi: before; paśya: see; āścaryāṇi: wonderful; bhārata: O best of the Bhāratas
11.6 O Bhārata, see here the different manifestations of the Ādityas, the Vasus, the Rudras, the Aśvins, the Māruts and all other gods. Behold the many wonderful forms which noone has ever seen before.
*ihaikasthaṁ jagat kṛtsnaṁ paśyādya sacarācaram I mama dehe guḍākeśa yac cānyad draṣṭumicchasi II 11.7*
iha: in this; ekasthaṁ: situated in one; jagat: the universe; kṛtsnaṁ: whole; paśya: see; adya: now; sa: with; carā: moving; acaram: not moving; mama: My; dehe: in this body; guḍākeśa: O Arjuna; yat: that; ca: also; anyat: other; draṣṭum: to see; icchasi: you like
11.7 O Arjuna, see at once now in this body of Mine, the whole Universe completely in this one place, all the moving and the unmoving, and see everything else you desire to see also.
*na tu māṁ śakyase draṣṭum anenaiva svacakṣuṣā I divyaṁ dadāmi te cakṣuḥ paśya me yogamaiśvaram II 11.8*
na: never; tu: but; māṁ: Me; śakyase: able; draṣṭum: to see; anena: by this; eva: certainly; svacakṣuṣā: with your own eyes; divyaṁ: divine; dadāmi: I give; te: to you; cakṣuḥ: eyes; paśya: see; me: My; yogam aiśvaram: divine powers
11.8 But you cannot see Me with your own physical eyes. Let Me give you the Divine eye; Behold My Divine power and opulence!
*sañjaya uvāca*
*evamuktvā tato rājan mahāyogeśvaro hariḥ I darśayāmāsa pārthāya paramaṁ rūpamaiśvaram II 11.9* Sañjaya uvāca: Sañjaya said; evam: thus; uktvā: having says; tataḥ: thereafter; rājan: O King; mahāyogeśvaraḥ: the great Lord of Yoga; hariḥ: Kṛṣṇa; darśayāmāsa: showed; pārthāya: to Arjuna; paramaṁ: divine; rūpam: form; opulences
11.9 Sañjaya said: O King, having spoken thus, the great Lord of Yoga, Mahā Yogeśvara Hari (Kṛṣṇa), showed to Arjuna His supreme Cosmic form.
*aneka-vaktra-nayanam anekādbhuta darśanam I aneka-divyābharaṇaṁ divyānekodyatāyudham II 11.10*
aneka: various; vaktra: mouths; nayanam: eyes; aneka: various; adbhuta: wonderful; darśanam: sights; aneka: many; divine; ābharaṇaṁ: ornaments; divya: divine; aneka: various; udyata: uplifted; āyudham: weapons
11.10 Infinite mouths and eyes, with infinite wonderful sights, infinite divine ornaments, with numerous divine weapons uplifted.
*divya-mālyāmbara-dharaṁ divya-gandhānulepanam I sarvāścarya-mayaṁ devam anantaṁ viśvatomukham II 11.11* |
## Chapter 11
divya: divine; mālya: garlands; ambaradharaṁ: covered with the dresses; divya: divine; gandha: fragrance; anulepanam: smeared; sarva: all; aścaryamayaṁ: wonderful; devaṁ: shining; anantaṁ: endless; viśvatomukham: with faces on all sides
11.11 Arjuna saw this Universal form wearing divine garlands and clothing, anointed with celestial fragrances, wonderful, resplendent, endless, with faces on all sides.
*divi sūryasahasrasya bhaved yugapad utthitā I
yadi bhāḥ sadṛśī sā syād bhāsastasya mahātmanaḥ II 11.12*
divi: in the sky; sūrya: sun; sahasrasya: of many thousands; bhaved: there were; yugapad: simultaneously; utthitā: present; yadi: if; bhāḥ: splendor; sadṛśī: like; sā: that; syād: may be; bhāsaḥ: effulgence; tasya: there is; mahātmanaḥ: of the great Lord
11.12 If the splendor of a thousand suns were to blaze all together in the sky, it would be like the splendor of that mighty Being.
*tatraikasthaṁ jagat kṛtsnaṁ pravibhaktamanekadhā I
apaśyad devadevasya śarīre pāṇḍavastadā II 11.13*
tatra: there; ekasthaṁ: in one place; jagat: universe; kṛtsnaṁ: completely; pravibhaktam: divided in; anekadhā: many groups; apaśyat: saw; devadevasya: God of gods; śarīre: in the body; pāṇḍavaḥ: Arjuna; tadā: at that time
11.13 There, in the body of the God of gods, the Pāṇḍava then saw the whole universe resting in one, with all its infinite parts.
*tataḥ sa vismayāviṣṭo hṛṣṭaromā dhanañjayaḥ I
praṇamya śirasā devaṁ kṛtāñjalirabhāṣata II 11.14*
tataḥ: thereafter; saḥ: he; vismayāviṣṭaḥ: being overwhelmed with wonder; hṛṣṭaromā: with his bodily hair standing on end; dhanañjayaḥ: Arjuna; praṇamya: offering obeisances; śirasā: with the head; devaṁ: to God; kṛtāñjaliḥ: with folded palms; abhāṣata: says
11.14 Dhanañjaya, filled with wonder, his hair standing on end, then bowed his head to the God and spoke with joined palms.
*arjuna uvāca paśyāmi devāṁstava deva dehe
sarvāṁstathā bhūta-viśeṣa-saṅghān I
brahmāṇam īśaṁ kamalāsana-sthaṁ
ṛṣīṁś ca sarvān uragāṁśca divyān II 11.15*
arjuna uvāca: Arjuna says; paśyāmi: I see; devān: all the gods; tava: Your; deva: O Lord; dehe: in the body; sarvān: all; tathā: also; bhūta: living entities; viśeṣa saṅghān: specifically assembled; brahmāṇam: Brahma; īśaṁ: Lord; kamalāsanastham: sitting on the lotus flower; ṛṣīn: great sages; ca: also; sarvān: all; uragān: serpents; ca: also; divyān: divine
11.15 Arjuna says; O God, I see all the gods in Your body and many types of beings. Brahma, the Lord of creation seated on the lotus, all the sages and celestial serpents.
*aneka-bāhūdara-vaktranetraṁ paśyāmi tvām sarvato'nantarūpam I*
### *nāntaṁ na madhyaṁ na punastavādiṁ paśyāmi viśveśvara viśvarūpa II 11.16*
aneka: many; bāhu: arms; udara: bellies; vaktra: mouths; netraṁ: eyes; paśyāmi: I see; tvām: unto You; sarvataḥ: from all sides; anantarūpam: endless form; nā 'ntaṁ: there is no end; na madhyaṁ: there is no middle; na punaḥ: nor again; tava: Your; ādiṁ: beginning; paśyāmi: I see; viśveśvara: O Lord of the universe; viśvarūpa: in the form of the universe
11.16 I see Your infinite form on every side, with many arms, stomachs, mouths and eyes; Neither the end, nor the middle nor the beginning do I see, O Lord of the Universe, O cosmic form.
*kirīṭinaṁ gadinaṁ cakriṇaṁ ca
tejorāśiṁ sarvato dīptimantam I
paśyāmi tvāṁ durnirīkṣyaṁ samantād
dīptānalārka-dyutim-aprameyam II 11 .17*
kirīṭinaṁ: with helmets; gadinaṁ: with maces; cakriṇaṁ: with discs; ca: and; tejorāśiṁ: radiance; sarvataḥ: all sides; dīptimantam: glowing; paśyāmi: I see; tvāṁ: You; durnirīkṣyaṁ: difficult to see; samantāt: spreading; dīptānala: blazing fire; arka: sun; dyutiṁ: sunshine; aprameyam: immeasurable
11.17 I see You with crown, club and discus; a mass of radiance shining everywhere, difficult to look at, blazing all round like the burning fire and sun in infinite brilliance.
*tvamakṣaraṁ paramaṁ veditavyaṁ
tvamasya viśvasya paraṁ nidhānam I
tvamavyayaḥ śāśvata-dharma-goptā
sanātanastvaṁ puruṣo mato me II 11.18*
tvaṁ: You; akṣaraṁ: inexhaustible; paramaṁ: supreme; veditavyaṁ: to be understood; tvaṁ: You; asya: of this; viśvasya: of the universe; paraṁ: supreme; nidhānam: basis; tvaṁ: You are; avyayaḥ: inexhaustible; śāśvata dharma goptā: maintainer of the eternal religion; sanātanaḥ: eternal; tvaṁ: You; puruṣaḥ: supreme personality; mato me: is my opinion
11.18 You are the imperishable; the supreme being worthy to be known. You are the great treasure house of this Universe. You are the imperishable protector of the eternal order. I believe You are the eternal being.
*anādi-madhyāntam ananta-vīryam
ananta-bāhuṁ śaśisūrya netram I
paśyāmi tvāṁ dīpta-hutāśavaktraṁ
svatejasā viśvam idaṁ tapantam II 11.19*
anādi: without beginning; madhya: middle; antaṁ: end; ananta: unlimited; vīryaṁ: glorious; ananta: unlimited; bāhuṁ: arms; śaśi: moon; sūrya: sun; netram: eyes; paśyāmi: I see; tvāṁ: You; dīpta: blazing; hutāśa vaktraṁ: fire coming out of Your mouth; svatejasā: by Your; viśvam: this universe; idaṁ: this; tapantaṁ: scortching
11.19 I see you without a beginning, middle or end, infinite in power and many arms, The sun and the moon being Your eyes, the blazing fire your mouth, the whole universe scorched by Your radiance.
*dyāvāpṛthivyor idam antaraṁ hi
vyāptaṁ tvayaikena diśaśca sarvāḥ I
dṛṣṭvādbhutaṁ rūpamugraṁ tavedaṁ
lokatrayaṁ pravyathitaṁ mahātman II 11.20*
dyāvā: in outer space; pṛthivyoḥ: of the earth; idaṁ: this; antaraṁ: unlimited; hi: certainly; vyāptaṁ: pervaded; tvaya : by You; ekena: by one; diśaḥ: directions; ca: and; sarvāḥ: all; dṛṣṭvā: by seeing; adbhutaṁ: wonderful; rūpaṁ: form; ugraṁ: terrible; tava: Your; idaṁ: this; loka: three world; trayaṁ: three; pravyathitaṁ: perturbed; mahātman: O great one
11.20 This space between earth and the heavens and everything is filled by You alone O great Being, having seen Your wonderful and terrible form, the three worlds tremble with fear.
*amī hi tvāṁ surasaṅghā viśanti
kecidbhītāḥ prāñjalayo gṛṇanti I
svastī tyuktvā maharṣisiddhasaṅghāḥ
stuvanti tvāṁ stutibhiḥ puṣkalābhiḥ II 11.21*
amī: all those; hi: certainly; tvāṁ: unto You; surasaṁghā: groups of celestials; viśanti: entering; kecit: some of them; bhītāḥ: out of fear; prāñjalayaḥ: with folded hands; gṛṇanti: offering prayers unto; svastī: all peace; iti: thus; uktvā: speaking like that; maharṣi: great sages; siddhasaṁghāḥ: realized sages; stuvanti: singing hymns; tvāṁ: unto You; stutibhiḥ: with hymns; puṣkalābhiḥ: sublime
11.21 Many celestials enter into You; some praise You in fear with folded hands; many great masters and sages hail and adore you.
*rudrādityā vasavo ye ca sādhyā
viśve'śvinau marutaś coṣmapāśca I
gandha-rvayakṣāsura siddhasaṅghā
vīkṣante tvaṁ vismitāś caiva sarve II 11.22*
rudra: manifestations of Lord Śiva; ādityāḥ: the Āditya; vasavaḥ: the Vasu; ye: all those; ca: and; sādhyāḥ: the Sādhyā; viśve: the Visvedeva; aśvinau: the aśvini-kumāra; marutaḥ: the Marut; ca: and; ūṣmapāḥ: the forefathers; ca: and; gandharva: of the Gandharva; yakṣa: the Yakṣa; asura siddha: the demons and the perfected demigods; saṅghāḥ: assemblies; vīkṣante: are seeing; tvāṁ: You; vismitāḥ: in wonder; ca: also; eva: certainly; sarve: all
11.22 The Rudra, Āditya, Vasu, Sādhyā, Viśvedeva, aśvin, Marut, Ūṣmapa and a host of Gandharva, yakṣa, Asura and Sidhha are all looking at You in amazement.
*rūpaṁ mahatte bahuvaktranetraṁ
mahābāho bahubāhūrupādam I
bahūdaraṁ bahu-daṁṣṭrā-karālaṁ
dṛṣṭvā lokāḥ pravyathitās tathāham II 11.23*
rūpaṁ: form; mahat: very great; te: of You; bahu: many; vaktra: faces; netraṁ: eyes; mahābāho: O mighty-armed one; bahu: many; bāhu: arms; ūru: thighs; pādam : legs; bahūdaraṁ: many bellies; bahu daṁṣṭrā: many teeth; karālaṁ: horrible; dṛṣṭvā: seeing; lokāḥ: all the world; pravyathitāḥ: perturbed; tathā: similarly; aham: I
11.23 Having seen Your immeasurable form with many mouths and eyes, with many arms, thighs and feet, with many stomachs and frightening tusks, O mighty-armed, the worlds are terrified and so am I.
*nabhaḥspṛśaṁ dīptamanekavarṇaṁ
vyāttānanaṁ dīptaviśāla netram I
dṛṣṭvā hi tvāṁ pravyathitāntarātmā
dhṛtiṁ na vindāmi śamaṁ ca viṣṇo II 11.24*
nabhaḥ spṛśaṁ: touching the sky; dīptaṁ: glowing; aneka: many; varṇaṁ: color; vyāttā: open; ānanaṁ: mouth; dīpta: shining; viśāla: very great; netraṁ: eyes; dṛṣṭvā : by seeing; hi: certainly; tvāṁ: You; pravyathita: perturbed; antarātmā: soul; dhṛtiṁ: steadiness; na: no; vindāmi: find; śamaṁ: peace; ca: also; viṣṇo: O Lord Viṣṇu
11.24 Seeing You, Your form touching the sky, flaming in many colors, mouths wide open, large fiery eyes, O Viṣṇu, I find neither courage nor peace; I am frightened.
*daṁṣṭrākarālāni ca te mukhāni
dṛṣṭvaiva kālānalasannibhāni I
diśo na jāne na labhe ca śarma
prasīda deveśa jagannivāsa II 11.25*
daṁṣṭrā: teeth; karālāni: ferocious; ca: also; te: Your; mukhāni: faces; dṛṣṭvā: seeing; eva: thus; kālānala: the fire of death; sannibhāni: as if blazing; diśaḥ: directions; na jāne: do not know; na labhe: nor obtain; ca śarma: and grace; prasīda: be pleased; deveśa: O Lord of all lords; jagannivāsa: refuge of the worlds
11.25 Having seen your fearsome mouths with blazing tusks like the fire of the end of the universe, I know not the four directions nor do I find peace. O Lord of the Deva, O refuge of the Universe, be gracious.
*amī ca tvāṁ dhṛtarāṣṭrasya putrāḥ
sarve sahaivāvanipālasaṅghaiḥ I
bhīṣmo droṇaḥ sūtaputrastathāsau
sahāsmadīyairapi yodhamukhyaiḥ II 11.26*
amī: all those; ca: also; tvāṁ: You; dhṛtarāṣṭrasya: of Dhṛtarāṣṭra; putrāḥ: sons; sarve: all; sahaiva: along with; avanipāla: warrior kings; saṁghaiḥ: the groups; bhīṣm: Bhīṣma; droṇaḥ: Droṇācārya; sūtaputraḥ: Karṇa; tathā: also; asau: that; saha: with; asmadīyaiḥ: our; api: also; yodhamukhyaiḥ: chief among the warriors
11.26 All the sons of Dhṛtarāṣṭra with many kings of the earth, Bhīṣma, Droṇa, the son of the charioteer, Karṇa, with our warrior chieftains.
*vaktrāṇi te tvaramāṇā viśanti
daṁṣṭrā-karālāni bhayānakāni I
kecidvilagnā daśanāntareṣu
sandṛśyante cūrṇitair uttamāñgaiḥ II 11.27*
vaktrāṇi: mouths; te: Your; tvaramāṇḥ: hurrying; viśanti: entering; daṁṣṭrā: teeth; karālāni: terrible; bhayānakāni: very fearful; kecit: some of them; vilagnā: being attacked; daśanāntareṣu: between the teeth; saṁdṛśyante: found; cūrṇitaiḥ: crushed; uttamāñgaiḥ: by the head
11.27 Into Your mouths with terrible tusks, fearful to behold, they enter. Some are seen caught in the gaps between the tusks and their heads crushed.
*yathā nadīnāṁ bahavo'mbuvegāḥ
samudram evābhimukhā dravanti I
tathā tavāmī naralokavīrā
viśanti vaktrāṇy abhivijvalanti II 11.28*
yathā: as; nadīnāṁ: of the rivers; bahavaḥ: many; ambuvegāḥ: waves of the waters; samudram: ocean; eva: certainly; abhimukhāḥ: towards; dravanti: gliding; tathā: similarly; tava: Your; amī: all those; naralokavīrāḥ: the human kings; viśanti: entering; vaktrāṇi: into the mouths; abhivijvalanti: blazing
11.28 Even as many torrents of rivers flow towards the ocean, so too these warriors in the world of men enter Your flaming mouths.
*yathā pradīptaṁ jvalanaṁ pataṅgā
viśanti nāśāya samṛddhavegāḥ I
tathaiva nāśāya viśanti lokās
tavāpi vaktrāṇi samṛddhavegāḥ II 11.29*
yathā: as; pradīptaṁ: blazing; jvalanaṁ: fire; pataṅgāḥ: moths; viśanti: enters; nāśāya: destruction; samṛddha: full; vegāḥ: speed; tathai 'va: similarly; nāśāya: for destruction; viśanti: entering; lokāḥ: all people; tava: unto You; api: also; vaktrāṇi: in the mouths; samṛddhavegāḥ: with full speed
11.29 Just as moths hurriedly rush into the fire for their own destruction, So too these creatures rush hastily into Your mouths of destruction.
*lelihyase grasamānaḥ samantāl
lokān samagrān vadanair jvaladbhiḥ I
tejobhir āpūrya jagatsamagraṁ
bhāsastavo'grāḥ pratapanti viṣṇo II 11.30*
lelihyase: licking; grasamānaḥ: devouring; samantāt: from all directions; lokān: people; samagrān: completely; vadanaiḥ: by the mouth; jvaladbhiḥ: with blazing; tejobhiḥ: by effulgence; āpūrya: covering; jagat: the universe; samagraṁ: all; bhāsas: illuminating; tava: Your; ugrāḥ: terrible; paratapanti: scorching; viṣṇo: O all pervading Lord
11.30 Swallowing all worlds on every side with your flaming mouths You lick in enjoyment. O Viṣṇu, Your fierce rays are burning, filling the whole world with radiance.
*ākhyāhi me ko bhavānugrarūpo
namo'stu te devavara prasīda I
vijñātum icchāmi bhavantam ādyaṁ
na hi prajānāmi tava pravṛttim II 11.31*
ākhyāhi: please explain; me: unto me; kaḥ: who; bhavān: You; ugrarūpaḥ: fierce form; namaḥ astu: obeisances; te: unto You; devavara: the great one amongst the gods; prasīda: be gracious; vijñātum: just to know; icchāmi: I wish; bhavantaṁ: You; ādyaṁ: the original; na: never; hi: certainly; prajānāmi: do I know; tava: Your; pravṛttim: purpose
11.31 Tell me who You are, so fierce in form; salutations to You, O Supreme; have mercy. Indeed I know not Your purpose but I desire to know You, the Original Being.
*śrī bhagavānuvāca kālo'smi loka-kṣaya-kṛt pravṛddho
lokān samāhartumiha pravṛttaḥ I
ṛte'pi tvāṁ na bhaviṣyanti sarve
ye'vasthitāḥ pratyanīkeṣu yodhāḥ II 11.32*
śrī bhagavān uvāca: Kṛṣṇa says; kālaḥ: time; asmi: I am; loka: the worlds; kṣayakṛt: destroyer; pravṛddhaḥ: to engage; lokān: all people; samāhartuṁ: to destroy; iha: in this world; pravṛttaḥ: to engage; ṛte 'pi: without even; tvāṁ: you; na: never; bhaviṣyanti: will be; sarve: all; ye: who; avasthitāḥ: situated; pratyanīkeṣu: on the opposite side; yodhāh: the soldiers
11.32 Śrī Bhagavān says: I am the mighty world-destroying Time, I am now destroying the worlds. Even without you, none of the warriors standing in the hostile armies shall live.
*tasmāt tvamuttiṣṭha yaśo labhasva
jitvā śatrūn bhuṅkṣva rājyaṁ samṛddham I
mayaivaite nihatāḥ pūrvameva
nimittamātraṁ bhava savyasācin II 11.33*
tasmāt: therefore; tvaṁ: you; uttiṣṭha: get up; yaśaḥ: fame; labhasva: gain; jitvā: conquering; satrūn: enemies; bhuṅkṣva: enjoy; rājyaṁ: kingdom; samṛddham: flourishing; maya: by Me; eva: certainly; ete: all these; nihatāḥ: already killed; pūrvameva: by previous arrangement; nimittamātraṁ: just an instrument; bhava: become; savyasācin: O Arjuna (one who can use both the hands equally)
11.33 Get up and gain glory. Conquer the enemies and enjoy the prosperous kingdom. I have slain all these warriors; you are a mere instrument, Arjuna.
*droṇaṁ ca bhīṣmaṁ ca jayadrathaṁ ca
karṇaṁ tathānyānapi yodhavīrān I
mayā hatāṁstvaṁ jahi mā vyathiṣṭā
yudhyasva jetāsi raṇe sapatnān II 11.34*
droṇaṁ ca: also Droṇa; bhīṣmaṁ ca: also Bhisma; jayadrathaṁ ca: also Jayadratha; karṇaṁ: also Karṇa; tathā: also; anyān: others; api: certainly; yodhavīrān: great warriors; mayā: by Me; hatān: already killed; tvaṁ: you; jahi: becomes victorious; mā: never; vyathiṣṭā: be disturbed; yudhyasva: just fight; jetāsi: just conquer; raṇe: in the fight; sapatnān: enemies |
11.34 Droṇa, Bhīṣma, Jayadratha, Karṇa and other brave warriors have already been slain by Me; destroy them. Do not be afraid; fight and you shall conquer your enemies in battle.
*sañjaya uvāca etacchrutvā vacanaṁ keśavasya kṛtāñjalirvepamānaḥ kirīṭī I namaskṛtvā bhūya evāha kṛṣṇaṁ sagadgadaṁ bhītabhītah praṇamya II 11.35*
sañjaya uvāca: Sañjaya said; etat: thus; śrutvā: hearing; vacanaṁ: speech; keśavasya: of Kṛṣṇa; kṛtāñjaliḥ: with folded hands; vepamānaḥ: trembling; kirīṭī: Arjuna; namaskṛtvā: offering obeisances; bhūya: again; eva: also; āha kṛṣṇaṁ: says unto Kṛṣṇa; sagadgadaṁ: faltering; bhītabhītaḥ: fearful; praṇamya: offering obeisances
11.35 Sañjaya said: Having heard this speech of Keśava, the crowned Arjuna with joined palms, trembling, prostrating himself, again addressed Kṛṣṇa, voice choking, bowing down, overwhelmed with fear.
*arjuna uvāca sthāne hṛṣīkeśa tava prakīrtyā jagat prahṛṣy atyanurajyate ca I rakṣāṁsi bhītāni diśo dravanti sarve namasyanti ca siddhasaṅghāḥ II 11.36*
arjuna uvāca: Arjuna says; sthāne: rightly; hṛṣīkeśa: O master of all senses; tava: Your; prakīrtyā: glories; jagat: the entire world; prahṛṣyati : rejoicing; anurajyate: becoming attached; ca: and; rakṣāṁsi: the demons; bhītāni: out of fear; diśaḥ: directions; dravanti: fleeing; sarve: all; namasyanti: offering respect; ca: also; siddhasaṅghāḥ: the perfect human beings
11.36 Arjuna says: O Hṛṣīkeśā, it is but right that the world delights and rejoices in Your praise. Rākṣasas fly in fear in all directions and all hosts of sages bow to You.
*kasmācca te na nameran mahātman garīyase brahmaṇo'pyādikartre I ananta deveśa jagan-nivāsa tvam akṣaraṁ sad-asat tat paraṁ yat II 11.37*
kasmāt: why; ca: also; te: unto You; na: not; nameran: offer proper obeisances; mahātman: O great one; garīyase: You are better than; brahmaṇaḥ: Brahma; api: although; ādikartre: the supreme creator; ananta: unlimited; deveśa: God of the gods; jagannivāsa: O refuge of the universe; tvaṁ: You are; akṣaraṁ: imperishable; sadasat: cause and effect; tat paraṁ: transcendental; yat: because
11.37 And why should they not bow to Thee, O great soul, greater than all else, the Creator of even Brahma the Creator. O Lord of Lords, O infinite Being, O Abode of the Universe, You are the imperishable, that which is beyond both seen and the unseen.
*tvamādidevaḥ puruṣaḥ purāṇas tvamasya viśvasya paraṁ nidhānam I vettāsi vedyaṁ ca paraṁ ca dhāma tvayā tataṁ viśvam ananta rūpa II 11.38*
tvaṁ: You; ādidevaḥ: the original supreme God; puruṣaḥ: the supreme being; purāṇaḥ: old; tvaṁ: You; asya: this; viśvasya: universe; paraṁ: transcendental; nidhānam: refuge; vettā: knower; asi: You are; vedyaṁ ca: and the knowable; paraṁ ca: and transcendental; dhāma: refuge; tvayā: by You; tataṁ: pervaded; viśvaṁ: universe; anantarūpa: unlimited form
11.38 You are the primal God, the ancient Being, the supreme refuge of the universe. You are the knower and the One to be known. You are the supreme abode. O Being of infinite forms, by You alone is the universe pervaded.
*vāyur yamo'gnir varuṇaḥ śaśāṅkaḥ prajāpatis tvaṁ prapitāmahaś ca I namo namaste'stu sahasrakṛtvaḥ punaśca bhūyo'pi namo namaste II 11.39*
vāyuḥ: air; yamaḥ: controller; agniḥ: fire; varuṇaḥ: water; śaśāṅkaḥ: moon; prajāpatiḥ: Brahma; tvaṁ: You; prapitāmahaḥ: grandfather; ca: also; namaḥ: offering respects; namas te: again my respects unto You; astu : be; sahasrakṛtvaḥ: a thousand times; punaḥ ca: and again; bhūyaḥ: again; api: also; namaḥ: offer my respects; namas te: offering my respects unto You
11.39 You are Vāyu, Yama, Agni, Varuṇa, the moon, Prājapati and the greatgrandfather of all. Salutations unto You a thousand times and again, salutations unto You!
*namaḥ purastādatha pṛṣṭataste namo'stu te sarvata eva sarva I ananta-vīryāmita-vikramas tvaṁ sarvaṁ samāpnoṣi tato'si sarvaḥ II 11.40*
namaḥ: offering obeisances; purastāt: from the front; atha: also; pṛṣṭhataḥ: from behind; te: You; namo 'stu: offer my respects; te: unto You; sarvata: from all sides; eva sarva: because You are everything; ananta vīrya: unlimited potency; amita vikramaḥ: unlimited force; tvaṁ: You; sarvaṁ: everything; samāpnoṣi: cover; tato 'si: therefore You are; sarvaḥ : everything
11.40 Salutations to You, before and behind! Salutations to You on every side! O All! Infinite in power and Infinite in prowess, You are everything and everywhere.
*sakheti matvā prasabhaṁ yaduktaṁ he kṛṣṇa he yādava he sakheti I ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi II 11.41*
sakha: friend; iti: thus; matvā: thinking; prasabhaṁ: easy familiarity; yat: whatever; uktaṁ: says; he Kṛṣṇa: O Kṛṣṇa; he yādava: O Yadava; he sakhe 'ti: O my dear friend; ajānatā: without knowing; mahimānaṁ: glories; tava: Your; idaṁ: this; mayā: by me; pramādāt: out of foolishness; praṇayena: out of love; vā 'pi: either
11.41 Whatever I have rashly says from carelessness or love, addressing You as Kṛṣṇa, Yādava, my friend regarding You merely as a friend, unaware of this greatness of Yours.
*yac cāvahāsārtham asatkṛto'si vihāraśayyāsana bhojaneṣu I eko'tha va'py acyuta tat samakṣaṁ tat kṣāmaye tvām aham aprameyam II 11.42*
yat: whatever; ca: also; avahāsārthum: for joking; asatkṛtaḥ: dishonor; asi: have been done; vihāra: in relaxation; śayyā: while lying on the bed; āsana: in a sitting place; bhojaneṣu: or while eating together; ekaḥ: alone; athava: or; api: others; acyuta: O infallible one; tatsamakṣaṁ: in their presence; tat: all those; kṣāmaye: excuse; tvām: from You; aham: I; aprameyam: immeasurable
11.42 In whatever way I may have insulted You in fun, while at play, resting, sitting or at meals, when alone with You or in company, O Acyuta, O immeasurable One, I implore You to forgive me.
*pitāsi lokasya carācarasya tvamasya pūjyaśca gururgarīyān I na tvatsamo'sty abhyadhikaḥ kuto'nyo lokatraye'py apratima-prabhāva II 11.43*
Pitā: father; asi: You are; lokasya: of all the world; cara: moving; acarasya: nonmoving; tvaṁ: You are; asya: of this; pūjyaḥ: worshipable; ca: also; guruḥ: master; garīyan: glorious; na: never; tvatsamaḥ: equal to You; asti: there is; abhyadhikaḥ: greater; kutaḥ: how is it possible; anyo: other; lokatraye: in three planetary systems; api: also; apratima: immeasurable; prabhāva: power
11.43 You are the father of this world, moving and unmoving. You are to be adored by this world. You are the greatest guru; there is none who exists equal to You. O Being of unequalled power, how then can there be another, superior to You in the three worlds?
*tasmātpraṇamya praṇidhāya kāyaṁ prasādaye tvāṁaham īśam īḍyam I pite'va putrasya sakhe'va sakhyuḥ priyaḥ priyāyārhasi deva soḍhum II 11.44*
tasmāt: therefore; praṇamya: after offering obeisances; praṇidhāya: laying down; kāyaṁ: body; prasādaye: to beg mercy; tvāṁ: unto You; ahaṁ: I; īśaṁ:
## Bhagavad Gita
unto the Supreme Lord; īḍyam: who is worshipable; pite 'va: like a father; putrasya: of a son; sakhe 'va: like a friend; sakhyuḥ: of a friend; priyaḥ: lover; priyāya: of the dearmost; arhasi: You should; deva: my Lord; soḍhum: tolerate
11.44 Therefore, bowing down, I prostrate my body before You and crave Your forgiveness, adorable Lord. Even as a father forgives his son, a friend his friend, a lover his beloved, You should, O Deva, forgive me.
*adṛṣṭa-pūrvaṁ hṛṣito'smi dṛṣṭvā bhayena ca pravyathitaṁ mano me I tadeva me darśaya devarūpaṁ prasīda deveśa jagannivāsa II 11.45*
adṛṣṭapūrvaṁ: never seen before; hṛṣito: gladdened; asmi: I am; dṛṣṭvā: by seeing; bhayena: out of fear; ca: also; pravyathitaṁ: perturbed; mano: mind; me: my; tad: therefore; eva: certainly; me: unto me; darśaya: show; deva: O Lord; rūpaṁ: the form; prasīda: just be gracious; deveśa: O Lord of lords; jagannivāsa: the refuge of the universe
11.45 After seeing this form that I have never seen before, I am filled with gladness but at the same time I am disturbed by fear. Please bestow Your grace upon me and show me Your form as the supreme personality, O Lord of Lords, O refuge of the Universe.
## Viśvarūpa Darśan Yogaḥ
*kirīṭinaṁ gadinaṁ cakra-hastam icchāmi tvāṁ draṣṭumahaṁ tathaiva I tenaiva rūpeṇa caturbhujena sahasrabāho bhava viśvamūrte II 11.46*
kirīṭinaṁ: crowned; gadinaṁ: with club; cakrahastam: disc in hand; icchāmi: I wish; tvāṁ: You; draṣṭum: to see; ahaṁ: I; tathai'va: in that form; tenai 'va: by that; rūpeṇa: with form; caturbhujena: four-handed; sahasrabāho: O thousand-handed one; bhava: just become; viśvamūrte: O universal form
11.46 O thousand armed Universal Form! I wish to see Your form with crown, fourarmed with mace, disc in Your hand. I yearn to see You in that form.
*śrī bhagavānuvāca mayā prasannena tavārjunedaṁ rūpaṁ paraṁ darśitam ātma-yogāt I tejo-mayaṁ viśvamam anantamādyaṁ yanme tvad anyena na dṛṣṭa-pūrvam II 11.47*
śrī bhagavān uvāca: Śrī bhagavan says; mayā: by Me; prasannena: happily; tava: unto you; arjuna: O Arjuna; idam: this; rūpaṁ: form; paraṁ: transcendental; darśitaṁ: shown; ātmayogāt: by My internal power; tejomayaṁ: full of effulgence; viśvaṁ: the entire universe; anantaṁ: unlimited; ādyaṁ: original; yan me: that which is Mine; tvad anyena: besides you; na dṛṣṭapūrvam: no one has previously seen
11.47 Bhagavān says: Dear Arjuna, I happily show you this transcendental form within the material world of My internal power. No one before you has seen this unlimited, brilliant form.
*na veda-yajñādhyayanairna dānaiḥ na ca kriyābhir na tapobhir ugraiḥ I evaṁ-rūpaḥ śakya ahaṁ nṛ-loke draṣṭuṁ tvadanyena kuru-pravīra II 11.48*
na: never; veda: by Vedic study; yajña: sacrifice; ādhyayanaiḥ: study; na dānaiḥ: not by charity; na: never; ca: also; kriyābhiḥ: by pious activities; na tapobhiḥ: by serious penances; ugraiḥ: severe; evaṁ: thus; rūpaḥ: form; śakyaḥ: can be seen; ahaṁ: I; nṛloke: in this material world; draṣṭuṁ: to see; tvad: you; anyena: by another; kurupravīra: O best among the Kuru warriors
11.48 O best among Kuru warriors, no one had ever before seen this Universal form of mine, for neither by studying the Vedas nor by performing sacrifices or charities, can this form be seen. Only you have seen this form.
*mā te vyathā mā ca vimūḍhabhāvo dṛṣṭvā rūpaṁ ghoramīdṛṅmamedam I vyapetabhīḥ prītamanāḥ punastvaṁ tadeva me rūpamidaṁ prapaśya II 11.49*
mā: let it not be; te: unto you; vyathā: trouble; mā: let it not be; ca: also; vimūḍhabhāvaḥ: bewilderment; dṛṣṭvā: by seeing; rūpaṁ: form; ghoraṁ: terrible; īdṛk: like this; mama: My; idaṁ: as it is; vyapetabhīḥ: just become free from all fear; prītamanāḥ: be pleased in mind; punaḥ: again; tvaṁ: you; tat: that; eva: thus; me: My; rūpam: form; idaṁ: this; prapaśya: just see
11.49 Do not be disturbed any longer by seeing this terrible form of Mine. Dear devotee, be free from all disturbances. With a peaceful mind, you can now see the form you wish to see.
*sañjaya uvāca ityarjunaṁ vāsudevastatho'ktvā svakaṁ rūpaṁ darśayāmāsa bhūyaḥ I āśvasayām āsa ca bhītam enaṁ bhūtvā punaḥ saumya-vapur-mahātmā II 11.50*
saṅjaya uvāca: Sañjaya said; iti: thus; arjunaṁ: unto Arjuna; vāsudevaḥ: Kṛṣṇa; tathā: that way; uktvā: saying; svakaṁ: His own; rūpaṁ: form; darśayāmāsa: showed; bhūyaḥ: again; āśvāsayāmāsa: also convinced him; ca: also; bhītam: fearful; enaṁ: him; bhūtvā punaḥ: becoming again; saumyavapuḥ: beautiful form; mahātmā: the great one
11.50 Sañjaya said: Kṛṣṇa, while speaking to Arjuna, revealed His form with four arms, Then assuming His human form He consoled the terrified Arjuna.
*arjuna uvāca dṛṣṭvedaṁ mānuṣaṁ rūpaṁ tava saumyaṁ janārdana I idānīmasmi saṁvṛttaḥ sacetāh prakṛtiṁ gataḥ II I 11.51*
arjuna uvāca: Arjuna says; dṛṣṭvā: seeing; idaṁ: this; mānuṣaṁ: human being; rūpam: form; tava: Your; saumyaṁ: very beautiful; janārdana: O chastiser of the enemies; idānīm: just now; asmi: I am; saṁvṛttaḥ: settled; sacetāh: in my consciousness; prakṛtiṁ: my own; gataḥ: I
11.51 Arjuna says: Seeing this wonderful human form, My mind is now calm and I am restored to my original nature.
*śrībhagavānuvāca sudurdarśamidaṁ rūpaṁ dṛṣṭavānasi yanmama I devā apyasya rūpasya nityaṁ darśanakāṅkṣiṇaḥ II 11.52*
śrī bhagavān uvāca: Kṛṣṇa says; sudurdarśaṁ: very difficult to be seen; idaṁ: this; rūpaṁ: form; dṛṣṭavān asi: you have seen; yat: which; mama: of Mine; devāḥ: the celestials; apyasya: also this; rūpasya: form; nityaṁ: eternally; darśana kāṅkṣiṇaḥ: always aspire to see
11.52 Bhagavān says: The four-armed form that you have seen is rare to behold. Even the celestials are forever aspiring to see this form.
*nāhaṁ vedairna tapasā na dānena na cejyayā I śakya evaṁvidho draṣṭuṁ dṛṣṭavānasi māṁ yathā II 11.53*
nā: never; ahaṁ: I; vedaiḥ: by study of the Vedas; na: never; tapasā: by serious penances; na: never; dānena: by charity; na: never; ca: also; ijyayā: by worship; śakyaḥ: it is possible; evaṁvidhaḥ: like this; draṣṭuṁ: to see; dṛṣṭavān: seeing; asi: you are; māṁ: Me; yathā: as.
11.53 The four armed form which you have seen with your transcendental eyes cannot be understood simply by study of the Vedas, nor by undergoing penances or charity or worship; one cannot see Me as I am by these means.
*bhaktyā tvananyayā śakya aham evaṁ vidho'rjuna I jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa II 11.54*
bhaktyā: by devotional service; tu: but; ananyayā: without being mixed with fruitive activities or speculative knowledge; śakyaḥ: possible; aham: I; evaṁvidhaḥ: like this; arjuna: O Arjuna; jñātuṁ: to know; draṣṭuṁ: to see; ca: and; tattvena: in fact; praveṣṭuṁ: and to enter into; ca: also; paraṁtapa: O mighty-armed one
11.54 My dear Arjuna, only by undivided devotional service can you understand Me as I am, standing before you, be seen directly. Only in this way can you reach Me, O Parantapa.
*mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅgavarjitaḥ I nirvairaḥ sarvabhūteṣu yaḥ sa māmeti pāṇḍava II 11.55*
matkarmakṛt: engaged in doing My work; matparamaḥ: considering Me the Supreme; madbhaktaḥ: engaged in My devotional service; saṅgavarjitaḥ: freed from the contamination of previous activities and mental speculation; nirvairaḥ: without an enemy; sarvabhūteṣu: to every living entity; yaḥ: one who; sa: he; mām: unto Me; eti: comes; pāṇḍava: O son of Pāṇḍu
11.55 My dear Arjuna, one who is engaged entirely in My devotional service, who surrenders to Me as the Supreme, free from attachment, full of love for every entity, surely comes to Me.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde viśvarūpadarśanayogo nāmaekādaśo'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the eleventh chapter named, *Viśvarūpa Darśan Yogaḥ*, *'Yoga of the Vision of the Cosmic Form.'* |
*arjuna uvāca evaṁ satata-yuktā ye bhaktāstvāṁ paryupāsate I ye cā'py akṣaram avyaktaṁ teṣāṁ ke yoga-vittamāh II*
arjuna uvāca: Arjuna says; evaṁ: thus; satata: always; yuktāḥ: engaged; ye: those; bhaktāḥ: devotees; tvāṁ: you; paryupāsate: worship; ye: those; cā: and; api: also; akṣaraṁ: imperishable; avyaktaṁ: the unmanifest; teṣāṁ: of these; ke: who; yogavittamāḥ: perfect in knowledge of yoga
Arjuna asked: Who are considered perfect, those who are always engaged sincerely in Your worship in form, or those who worship the imperishable, the unmanifest formless You?
*śrī Bhagavānuvāca mayyāveśya mano ye māṁ nityayuktā upāsate I śraddhayā parayo'petās te me yuktatamā matāḥ II*
śrī bhagavān uvāca: Lord Kṛṣṇa says; mayi: on Me; āveśya: fixing; manaḥ: the mind; ye: those; māṁ: Me; nitya: eternally; yuktāḥ: engaged; upāsate: worship; śraddhayā: with faith; parayā: supreme; upetāḥ: endowed; te: these; me: by Me; yuktatamāḥ: perfect in yoga; matāḥ: opinion
Lord Kṛṣṇa says: Those, who by fixing their mind on Me eternally, and those who are steadfast in worshipping Me with supreme faith, I consider them to be perfect in Yoga, ready to be united with Me.
*ye tv akṣaram anirdeśyam avyaktaṁ paryupāsate I sarvatragam acintyaṁ ca kūṭa-stham acalaṁ dhruvam II*
ye: those; tu: but; akṣaraṁ: imperishable; anirdeśyaṁ: indefinable; avyaktaṁ: unmanifest; paryupāsate: worship; sarvatragaṁ: all pervading; acintyaṁ: inconceivable; ca: also; kūṭasthaṁ: unchanging; achalaṁ: immovable; dhruvam: fixed
*sanniyamyendriya-grāmaṁ sarvatra samabuddhayaḥ I te prāpnuvanti mām eva sarvabhūta-hite ratāḥ II*
sanniyamya: restrained; indriyagrāmaṁ: all the senses; sarvatra: everywhere; samabuddhayaḥ: equally disposed; te: they; prāpnuvanti: achieve; mām: Me; eva: only; sarvabhūta hite: for the welfare of all living beings; ratāḥ: engaged
But those who worship with awareness the imperishable, the unmanifest, that which lies beyond the perception of senses, the all pervading, inconceivable, unchanging, the non-moving and permanent, those who worship by restraining their senses, and are working with even mind for the benefit of mankind, they too attain Me.
*kleśo'dhikatarasteṣām avyaktāsakta-cetasām I avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate II*
kleśaḥ: trouble; adhikataraḥ: greater; teṣām: of those; avyaktāsaktacetasām: whose minds are set on the unmanifest; avyaktā: unmanifest; hi: for; gatiḥ: goal; duḥkhaṁ: sorrow; dehavadbhiḥ: for the embodied; avāpyate: is attained
For those whose minds are set on the unmanifest, the formless, it is more difficult to advance; attaining the formless unmanifest is difficult for the embodied.
*ye tu sarvāṇi karmāṇi mayi sannyasya matparāḥ I ananyenaiva yogena māṁ dhyāyanta upāsate II*
ye: who; tu: but; sarvāṇi: all; karmāṇi: actions; mayi: in me; sannyasya: renouncing; matparāḥ: regarding me as the supreme goal; ananyena: focussed; eva: even; yogena: with yoga; māṁ: me; dhyāyantaḥ: meditating; upāsate: worship
*teṣām ahaṁ samuddhartā mṛtyu-saṁsāra-sāgarāt I bhavāmi na cirātpārtha mayy āveśita cetasām II*
teṣām: for them; ahaṁ: I; samuddhartā: the savior; mṛtyu saṁsāra sāgarāt: from the ocean of life and death cycle; bhavāmi: become; na cirāt: before long; pārtha: Arjuna; mayi: in me; āveśita cetasām: of those whose minds are set
But those who worship me with single minded devotion, renouncing all activities unto Me, regarding Me as their supreme goal, whose minds are set in Me, I shall deliver them soon from their ocean of the birth and death cycle.
*mayyeva mana ādhatsva mayi buddhiṁ niveśaya I nivasiṣyasi mayyeva ata ūrdhvaṁ na saṁśayaḥ II*
mayi: upon Me; eva: only; manaḥ: mind; ādhatsva: fix; mayi: upon Me; buddhiṁ: mind; niveśaya: apply; nivasiṣyasi: you will live; mayi: in Me; eva: alone; ata ūrdhvaṁ: thereafter; na: no; saṁśayaḥ: doubt
You fix your mind on Me alone, establish your mind in Me. You will live in Me always. There is no doubt in it.
*atha cittaṁ samādhātuṁ na śaknoṣi mayi sthiram I abhyāsayogena tato mām icchāptuṁ dhanañjaya II*
atha: if; cittaṁ: mind; samādhātuṁ: to fix; na: not; śaknoṣi: you are able; mayi: upon Me; sthiram: steadily; abhyāsa yogena: by the practice of yoga; tataḥ: then; mām: Me; iccha: desire; āptuṁ: to get; dhanañjaya: Arjuna
If you are not able to fix your mind upon Me then Arjuna, with the constant practice of Yoga, you try to attain Me.
*abhyāse'pyasamartho'si matkarmaparamo bhava I madarthamapi karmāṇi kurvan-siddhim avāpsyasi II*
abhyāse: in practice; api: even if; asamarthaḥ: unable; asi: you are; matkarma: My work; paramaḥ: dedicated to; bhava: become; madarthaṁ: for Me; api: even; karmāṇi: work; kurvan: performing; siddhim: perfection; avāpsyasi: you will achieve
If you are not able to practice even this yoga then performing your duties and surrendering all your actions to Me, you will attain perfection.
*athaitad apy aśakto'si kartuṁ madyogamāśritaḥ I sarva-karma-phalatyāgaṁ tataḥ kuru yatātmavān II*
atha: even though; etad: this; api: also; aśaktaḥ: unable; asi: you are; kartuṁ: to perform; madyogam: My yoga; āśritaḥ: taking refuge in; sarva karma: of all activities; phala: of the results; tyāgaṁ: renunciation; tataḥ: then; kuru: do; yatātmavān: self controlled.
If you are not able to work even this way, surrendering unto Me, give up all the results of your actions to Me without ego.
*śreyo hi jñānamabhyāsāj jñānāddhyānaṁ viśiṣyate I dhyānāt karma-phala-tyāgas tyāgāc chāntir anantaram II*
śreyo: better; hi: indeed; jnānam: knowledge; abhyāsāt: than practice; jñānāt: than knowledge; dhyānaṁ: meditation; viśiṣyate: superior; dhyānāt: than meditation; karmaphala tyāgaḥ: renunciation of the fruits of action; tyāgāt: than such renunciation; śāntiḥ: peace; anantaram: thereafter
Knowledge is better than mere practice. Meditation is superior to knowledge. Renunciating the fruit of actions is better than meditation. After renouncing of fruits of actions, one immediately attains peace.
*adveṣṭā sarvabhūtānāṁ maitraḥ karuṇa eva ca I nirmamo nirahaṅkāraḥ samaduḥkhasukhaḥ kṣamī II*
adveṣṭā: non envious; sarvabhūtānāṁ: toward all living entities; maitraḥ: friendly; karuṇa: kindly; eva: certainly; ca: also; nirmamaḥ: with no sense of proprietorship; nirahankāraḥ: without false ego; sama: equal; duḥkha: in distress; sukhaḥ: and happiness; kṣamī: forgiving.
*santuṣṭaḥ satataṁ yogī yatātmā dṛḍhaniścayaḥ I mayy arpita-mano-buddhir yo madbhaktaḥ sa me priyaḥ II*
santuṣṭaḥ: satisfied; satataṁ: always; yogī: one engaged in yoga; yatātmā: self controlled; dṛḍhaniścayaḥ: with determination; mayi: upon Me; arpita: engaged; manaḥ: mind; buddhiḥ: and intelligence; yaḥ: one who; madbhaktaḥ: My devotee; saḥ: he; me: to Me; priyaḥ: dear.
One who has no dislike or envy for any being, who is friendly and compassionate to everyone, free from the sense of I and mine, the ego, maintains equanimity of mind both in joy and sorrow, forgiving, ever satisfied, united with Yoga, has a strong commitment to Me and has fixed his mind and intellect upon Me, such a devotee of Mine is very dear to Me.
*yasmānnodvijate loko lokānnodvijate ca yaḥ I harṣāmarṣabha-yodvegair mukto yaḥ sa ca me priyaḥ II*
yasmāt: from whom; na: not; udvijate: is agitated; lokaḥ: the world; lokāt: from the world; na: not; udvijate : is agitated; ca: and; yaḥ: who; harṣāmarṣabhayodvegaiḥ: from joy; envy; fear and anxiety; muktaḥ: freed; yaḥ: who; sa: he; ca: and; me: to me; priyaḥ: dear
He, by whom the world is not affected adversely, and who in turn does not affect the world adversely, and he, who is free from joy, anger, and anxiety, he is dear to Me.
*anapekṣaḥ śucirdakṣaḥ udāsīno gatavyathaḥ I sarvārambhaparityāgī yo madbhaktaḥ sa me priyaḥ II*
anapekṣaḥ: free from expectations; śuciḥ: pure; dakṣa: expert; udāsīnaḥ: unconcerned; gatavyathaḥ: untroubled; sarvārambha parityāgī: renouncing all undertakings; yo: who; madbhaktaḥ: my devotee; saḥ: he; me: to me; priyaḥ: dear
He, who is free from wants, who is pure and skilled, unconcerned, untroubled, who is selfless in whatever he does, he who is devoted to Me, he is dear to Me.
*yo na hṛṣyati na dveṣṭi na śocati na kāṅkṣati I śubhāśubhaparityāgi bhaktimānyaḥ sa me priyaḥ II*
yaḥ: who; na: not; hṛṣyati: rejoices; na: not; dveṣṭi: hates; na: not; śocati: grieves; na: not; kānkṣati: desires; subhāśubha parityāgī: renouncing good and evil; bhaktimān: full of devotion; yaḥ: who; sa: he; me: to me; priyaḥ: dear
He who does not rejoice or hate or grieve or desire, renounces both good and evil and who is full of devotion, he is dear to Me.
*samaḥ śatrau ca mitre ca tathā mānāpamānayoḥ I śītoṣṇasukhaduḥkheṣu samaḥ saṅgavivarjitaḥ II*
samaḥ: equal; śatrau: to an enemy; ca: also; mitre: to a friend; ca: also; tathā: so; māna: in honor; apamānayoḥ: and dishonour; śīta: in cold; uṣṇa: heat; sukha: happiness; duḥkheṣu: and sorrow; samaḥ: same; saṅgavivarjitaḥ: free from all association
*tulyanindāstutir maunī santuṣṭo yena kenacit I aniketaḥ sthira-matir bhaktimānme priyo naraḥ II*
tulya: equal; nindā: in defamation; stutiḥ: and repute; maunī: silent; santuṣṭaḥ: satisfied; yena kenacit: with anything; aniketaḥ: having no residence; sthira: fixed; matiḥ: mind; bhaktimān: engaged in devotion; me: to Me; priyaḥ: dear; naraḥ: a man
One who treats friends and enemies the same, who faces in the same manner honor and dishonor, heat and cold, happiness and sorrow, fame and infamy, one who is always free from attachment, always silent and satisfied with anything, without a fixed home, who is fixed in mind and who is devoted to Me, such a person is very dear to Me.
*ye tu dharmyāmṛtam idaṁ yathoktaṁ paryupāsate I śraddadhānā matparamā bhaktās te 'tīva me priyāḥ II*
ye: who; tu: indeed; dharmya: righteous path; amṛtam: nectar; idaṁ: this; yathā: as; uktaṁ: says; paryupāsate: follow; śraddadhānā: with faith; matparamā: taking Me as the Supreme Lord; bhaktāḥ: devotees; te: they; atīva: very much; me: to Me; priyāḥ: dear
Those who truly follow this imperishable path of righteousness with great faith, making Me the supreme goal, are very dear to Me.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde bhaktiyogo nāma dvādaśo'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the twelfth chapter named, *Bhakti Yogaḥ***,** *'Union Through Devotional Love.'*
### *Kṣetra Kṣetrajña Vibhāga Yogaḥ*
*arjuna uvāca prakṛtiṁ puruṣaṁ caiva kṣetraṁ kṣetrajñameva ca I etad veditum icchāmi jñānaṁ jñeyaṁ ca keśava II*
arjuna uvāca: Arjuna says; prakṛtiṁ: nature; puruṣaṁ: the enjoyer; ca: also; eva: certainly; kṣetraṁ: body; kṣetrajñam: knower of the body; eva: certainly; ca: also; etad: all this; vedituṁ: to understand; icchāmi: I wish; jñānaṁ: knowledge; jñeyaṁ: the object of knowledge; ca: also; keśava: O Kṛṣṇa.
Arjuna says: O Keśava, I wish to know and understand about prakṛti and puruṣa, passive and active energies. The field [kṣetra] and the knower of the field [kṣetrajña], and of knowledge [jñānaṁ] and of the end of knowledge [jñeyaṃ].
*śrībhagavānuvāca idam śarīraṁ kaunteya kṣetram ity abhidhīyate I etadyo vetti taṁ prāhuḥ kṣetrajña iti tadvidaḥ II*
śrī bhagavān uvāca: the personality of God says; idaṁ: this; śarīraṁ: body; kaunteya: O son of Kuntī; kṣetraṁ: the field; iti: thus; abhidhīyate: is called; etat: this; yaḥ: anyone; vetti: knows; taṁ: he; prāhuḥ: is called; kṣetrajña: knower of the body; iti: thus; tadvidaḥ: one who knows
Bhagavān Kṛṣṇa replies: This body, O Kaunteya, is called the field, kṣetra. Anyone who knows this body is called the knower of the field, kṣetrajña.
*kṣetrajñaṁ cāpi māṁ viddhi sarvakṣetreṣu bhārata I kṣetra-kṣetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama II*
kṣetrajñaṁ: the knower; ca: also; api: certainly; māṁ: Me; viddhi: know; sarva: all; kṣetreṣu: in bodily fields; bhārata: O son of Bhārata; kṣetra: field of activities (the body); kṣetrajñayoḥ: the knower of the field; jñānaṁ: knowledge; yat: that which is taught; tat: that; jñānaṁ: knowledge; mataṁ: opinion; mama: that
O Bhārata, know that I am the Knower in all bodies [kṣetrajña], the witness. In my opinion knowledge means the understanding of this body or the field of activity as well as the Knower of this field.
*tat kṣetraṁ yac ca yādṛk ca yadvikāri yataś ca yat I sa ca yo yat prabhāvaś ca tat samāsena me sṛṇu II*
tat: that; kṣetraṁ: field of activities; yah: as; ca: and; yādṛk: as it is; ca: and; yat: what is; vikāri: changes; yataḥ: from which; ca: and; yat: which; sa: he; ca: also; yaḥ: one; yat: which; prabhāvaśca: influence also; tat: that; samāsena: in summary; me: from Me; sṛṇu: understand
Understand my summary of this field of activity and how it is constituted, what its changes are, how it is produced, who that knower of the field of activities is, and what his influences are.
*ṛṣibhir bahudhā gītaṁ chandobhir vividhaiḥ pṛthak I brahma-sūtra padaiś caiva hetumadbhir viniścitaiḥ II*
ṛṣibhir: by the wise sages; bahudhā: in many ways; gītaṁ: described; chandobhiḥ: Vedic hymns; vividhaiḥ: in various; pṛthak: variously; brahmasūtra: the Vedanta; padaiḥ: aphorisms; ca: also; eva: certainly; hetumadbhir: with cause and effect; viniścitaiḥ: ascertained
That knowledge of the field of activities and of the knower of activities is described by various sages with chants in the scriptures It is presented with all reasoning as to cause and effect.
*mahā-bhūtāny ahaṅkāro buddhir avyaktam eva ca I indriyāṇi daśaikaṁ ca pañca cendriya gocarāḥ II*
*icchādveṣaḥ sukhaṁ duḥkhaṁ saṅghātaścetanā dhṛtiḥ I etatkṣetraṁ samāsena savikāram udāhṛtam II*
mahābhūtāni: great elements; ahaṅkāraḥ: ego; buddhiḥ: intelligence; avyaktaṁ: the unmanifested; eva: certainly; ca: also; indriyāṇi: senses; daśaikaṁ: eleven; ca: also; pañca: five; ca: also; indriyagocarāḥ: objects of the senses; icchā: desire; dveṣaḥ: hatred; sukhaṁ: happiness; duḥkhaṁ: distress; saṅghātaḥ: the aggregate; cetanā: living symptoms; dhṛtiḥ: conviction; etat: all this; kṣetraṁ: the field of activities; samāsena: in summary; savikāraṁ: with its modifications; udāhṛtam: exemplified
The field of activities and its interactions are said to be: the five elements of nature, ego, intelligence, the mind, the formless, the ten senses of perception and action, as well as the five objects of senses and desire, hatred, happiness, distress, the aggregate, the life symptoms, and convictions.
*amānitvam adambhitvam ahimsā kṣāntir ārjavam I ācāryopāsanaṁ śaucaṁ sthairyam ātma-vinigrahaḥ II* |
amānitvaṁ: humility; adambhitvaṁ: pridelessness; ahimsā: nonviolence; kṣāntiḥ: tolerance; ārjavam: simplicity; ācāryopāsanaṁ: approaching a bonafide spiritual master; śaucaṁ: cleanliness; sthairyaṁ: steadfastness; ātmavinigrahaḥ: control
*indriyārtheṣu vairāgyam anahaṁkāra eva ca I janma-mṛtyu-jarā-vyādhi- duḥkha-doṣānudarśanam II 13.9*
indriyārtheṣu: in the matter of the senses; vairāgyaṁ: renunciation; anahaṁkāra: being without egoism; eva: certainly; ca: also; janma: birth; mṛtyu: death; jarā: old age; vyādhi: disease; duḥkha: distress; doṣa: fault; anudarśanam: observing
*asaktir anabhiṣvaṅgaḥ putra-dāra-gṛhādiṣu I nityaṁ ca sama-cittatvam iṣṭāniṣṭopapattiṣu II 13.10*
asaktiḥ: without attachment; anabhiṣvaṅgaḥ: without association; putra: sons; dāra: wife; gṛhādiṣu: home, etc.; nityaṁ: eternal; ca: also; samacittatvaṁ: equilibrium; iṣṭā: desirable; aniṣṭa: undesirable; upapattiṣu: having obtained
*mayi cānanya-yogena bhaktir avyabhicāriṇī I vivikta-deśa-sevitvam aratirjana saṁsadi II 13.11*
mayi: unto Me; ca: also; ananyayogena: by devotional service; bhaktiḥ: devotion; avyabhicāriṇī: constant, unalloyed; vivikta: solitary; deśa: place; sevitvaṁ: resorting to; aratiḥ: without attachment; jana: to people in general; saṁsadi: mass
## *adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśanam I etaj-jñānam iti proktam ajñānaṁ yad atonyathā II 13.12*
adhyātma: pertaining to the self; jñāna: knowledge; nityatvaṁ: eternity; tattva jñānā: knowledge of the truth; artha: for the purpose of; darśanam: philosophy; etat: all this; jñānam: knowledge; iti: thus; proktam: declared; ajñānaṁ: ignorance; yat: that which; ataḥ: from this; anyathā: others
Humility, absence of pride, nonviolence, tolerance, simplicity, service to an enlightened spiritual Master, cleanliness, steadiness and self-control; renunciation of the objects of sense gratification; absence of ego, the perception of the pain of the cycle of birth and death, old age and disease; nonattachment to children, wife, home and the rest and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self realization, and philosophical search for the absolute truth: All these I thus declare to be knowledge and anything contrary to these is ignorance.
*jñeyaṁ yat tat pravakṣyāmi yaj jñātvāmṛtam aśnute I anādi matparaṁ brahma na sat tan nāsad ucyate II 13.13*
jñeyaṁ: knowable; yat: that; tat: which; pravakṣyāmi: I shall now explain; yat: which; jñātvā: knowing; amṛtaṁ: nectar; aśnute: taste; anādimat: that which has no beginning; paraṁ: the supreme; brahma: spirit; na: neither; sat: cause; tat: that; nā: nor; asat: effect; ucyate: is called
I shall fully give you the understanding about the knowable with which one can taste eternal bliss or the being or the consciousness that has no beginning. A life beyond the cause and effect and the material world.
*sarvataḥ pāṇipādaṁ tat sarvato 'kṣiśiromukham I sarvataḥ śrutimalloke sarvamāvṛtya tiṣṭhati II 13.14*
sarvataḥ: everywhere; pāṇi: hands; pādaṁ: legs; tat: that; sarvataḥ: everywhere; akṣi: eyes; śiro: head; mukham: face; sarvataḥ: everywhere; śrutimat: hearing; loke: in the world; sarvaṁ: everything; āvṛtya: covering; tiṣṭhati: exists
With hands and feet everywhere, with eyes, heads and mouths everywhere, with ears everywhere, He exists in the worlds, enveloping all. The Paramātman (supreme spirit) is all pervading.
*sarvendriya-guṇābhāsaṁ sarvendriya-vivarjitam I asaktaṁ sarva-bhṛccaiva nirguṇaṁ guṇabhoktṛ ca II 13.15*
sarva: all; indriya: senses; guṇa: qualities; ābhāsaṁ: original source; sarva: all; indriya: senses; vivarjitam: being without; asaktaṁ: without attachment; sarvabhṛt: maintainer of everyone; ca: also; eva: certainly; nirguṇaṁ: without material qualities; guṇabhoktṛ: simultaneously master of the gunas; ca: also
The Paramātman is the original source of all the senses. Yet, He is beyond all the senses. He is unattached. Although the consciousness is the maintainer of all the living beings, yet He transcends the modes of the nature and at the same time He is the master of the modes of our material nature.
*bahir antaśca bhūtānām acaraṁ carameva ca I sūkṣmatvāt tad avijñeyaṁ dūrasthaṁ cāntike ca tat II 13.16*
bahiḥ: outside; antaḥ: inside; ca: also; bhūtānām: of all living entities; acaraṁ: not moving; caraṁ: moving; eva: also; ca: and; sūkṣmatvāt: on account of being subtle; tat: that; avijñeyaṁ: unknowable; dūrasthaṁ: far away; ca: also; antike: near; ca: and; tat: that
The supreme truth exists both within and without, it is present in everything mobile or immobile. It is not knowable through the senses as it is very subtle. Though far, yet it is the nearest.
*avibhaktaṁ ca bhūteṣu vibhaktamiva ca sthitam I bhūta-bhartṛ ca tajjñeyaṁ grasiṣṇu prabhaviṣṇu ca II 13.17*
avibhaktaṁ: without division; ca: also; bhūteṣu: in every living being; vibhaktaṁ: divided; iva: as if; ca: also; sthitam: situated; bhūta bhartṛ: maintainer of all living entities; ca: also; tat: that; jñeyaṁ: to be understood; grasiṣṇu: devours; prabhaviṣṇu: develops; ca: also
Though appearing fragmented it is indivisible whole. Though He is the maintainer of every living entity, it is to be understood that He consumes and creates all.
*jyotiṣām api tajjyotis tamasaḥ paramucyate I jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛdi sarvasya viṣṭhitam II 13.18*
jyotiṣām: in all luminous objects; api: also; tat: that; jyotiḥ: source of light; tamasaḥ: of the darkness; paraṁ: beyond; ucyate: is said; jñānaṁ: knowledge; jñeyaṁ: to be known; jñānagamyaṁ: to be approached by knowledge; hṛdi: in the heart; sarvasya: of everyone; viṣṭhitam: situated
He is the source of light in all luminous objects. He is beyond the darkness of matter and is formless. He is knowledge, He is the object of knowledge, and He is the goal of knowledge. He is situated in everyone's heart.
*iti kṣetraṁ tathā jñānaṁ jñeyaṁ co 'ktaṁ samāsataḥ I madbhakta etadvijñāya madbhāvāyopapadyate II 13.19*
iti: thus; kṣetraṁ: the field of activities (the body); tathā: also; jñānaṁ: knowledge; jñeyaṁ: the knowable; ca: also; uktaṁ: described; samāsataḥ: in summary; madbhaktaḥ: My devotee; etad: all this; vijñāya: after understanding; madbhāvāya: My nature; upapadyate: attains
Thus the field of activities, knowledge and the knowable has been summarily described by Me. It is only when we can understand the true nature of our supreme Self and the material world with which we have created false identities that we can go beyond this and attain the supreme Self itself.
*prakṛtiṁ puruṣaṁ caiva viddhyanādī ubhāvapi I vikārāṁś ca guṇāṁś caiva viddhi prakṛti saṁbhavān II 13.20*
prakṛtiṁ: material nature; puruṣaṁ: living entity; ca: also; eva: certainly; viddhi: must know; anādī: without beginning; ubhāu: both; api: also; vikārān: transformations; ca: also; guṇān: three modes of nature; ca: also; eva: certainly; viddhi: know; prakṛti: material nature; saṁbhavān: produced of
Prakṛti or the field and its attributes and the puruṣa or the knower or the supreme consciousness are both without beginning. All the transformations of nature that we see are produced by the field or prakṛti.
*kārya-kāraṇa-kartṛtve hetuḥ prakṛtirucyate I puruṣaḥ sukha-duḥkhānāṁ bhoktṛtve heturucyate II 13.21*
kārya: effect; kāraṇa: cause; kartṛtve: in the matter of creation; hetuḥ: instrument; prakṛtiḥ: material nature; ucyate: is said to be; puruṣaḥ: the living entity; sukha: of happiness; duḥkhānāṁ: and distress; bhoktṛtve: in enjoyment; hetuḥ:
the instrument; ucyate: is said to be
In the production of the body and the senses, prakṛti is said to be the cause; In the experience of pleasure and pain, puruṣa is said to be the cause.
*puruṣaḥ prakṛtistho hi bhuṅkte prakṛti-jān-guṇān I kāraṇaṁ guṇasaṇgosya sadasadyonijanmasu II 13.22*
puruṣaha: the living entity; prakṛtisthaḥ: being situated in the material energy; hi: certainly; bhuṅkte: enjoys; prakṛtijān: produced by the material nature; guṇān: modes of nature; kāraṇaṁ: cause; guṇasaṇgaḥ: association with the modes of nature; asya: of the living entity; sadasad: good and bad; yoni: species of life; janmasu: births
The living entity in the material nature follows the way of life, enjoying the moods of nature. Due to association with the material nature it meets the good or evil among various species.
*upadraṣṭānumantā ca bhartā bhoktā maheśvaraḥ I paramātmeti cāpyukto dehe'sminpuruṣaḥ paraḥ II 13.23*
upadraṣṭā: overseer; anumantā: permitter; ca: also; bhartā: master; bhoktā: supreme enjoyer; maheśvaraḥ: the supreme Lord; paramātmā: supersoul; iti: also; ca : and; apyuktaḥ: is said; dehe: in this body; asmin: this; puruṣaḥ: enjoyer; paraḥ: transcendental
Yet, in this body there is a transcendental energy. He who is divine, who exists as a owner or the witness, supporter, enjoyer and the pure witnessing consciousness, is known as the Paramātman.
*ya evaṁ vetti puruṣaṁ prakṛtiṁ ca guṇaiḥ saha I sarvathā vartamānopi na sa bhūyobhijāyate II 13.24*
yaḥ: he who; evaṁ: thus; vetti: understands; puruṣaṁ: the living entity; prakṛtiṁ: material nature; ca: and; guṇaiḥ: modes of material nature; saha: with; sarvathā: by all means; vartamānaḥ: situated; api: in spite of; na: never; saḥ: he; bhūyaḥ: again; abhijāyate: takes his birth
One who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his present position.
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*dhyānenātmani paśyanti kecidātmānamātmanā I anye sāṅkhyena yogena karmayogena cāpare II 13.25*
dhyānena: by meditation; ātmani: in one self; paśyanti: see; kecit: some; ātmānam: Supersoul; ātmanā: by the mind; anye: others; sāṅkhyena: by philosophical discussion; yogena: by the yoga system; karmayogena: by activities without fruitive desire; ca: also; apare: others
Some perceive the Paramātman in their inner psyche through mind and intellect that have been purified by meditation or by metaphysical knowledge or by karma yoga.
*anye tv evam ajānantaḥ śrutvānyebhya upāsate I te 'pi 'cātitaranty eva mṛtyuṁ śrutiparāyaṇāḥ II 13.26*
anye: others; tu: but; evaṁ: thus; ajānantaḥ: without spiritual knowledge; śrutvā: by hearing; anyebhyaḥ: from others; upāsate: begin to worship; te: they; api: also; ca: and; atitaranti: transcend; eva: certainly; mṛtyuṁ: the path of death; śrutiparāyaṇāḥ : inclined to the process of hearing
There are those who, although not conversant in spiritual knowledge, begin to worship the supreme personality upon hearing about Him from others. Through the process of hearing about the supreme Self, they also transcend the path of birth and death.
*yāvatsañjāyate kiñcit sattvaṁ sthāvarajaṅgamam I kṣetra-kṣetrajña-saṁyogāt tadviddhi bharatarṣabha II 13.27*
yāvat: whatever; sañjāyate: takes place; kiñcit: anything; sattvaṁ: existence; sthāvara: not moving; jaṅgamam: moving; kṣetra: the body; kṣetrajña: knower of the body; saṁyogāt: union between; tadviddhi: you must know it; bharatarṣabha: O chief of the Bhāratas
Bhārata, know that whatever that is movable or immovable is born, It comes into existence by combination of kṣetra and kṣetrajña
*samaṁ sarveṣu bhūteṣu tiṣṭhantaṁ parameśvaram I vinaśyatsvavinaśyantaṁ yaḥ paśyati sa paśyati II 13.28*
samaṁ: equally; sarveṣu: in all; bhūteṣu: living entities; tiṣṭhantaṁ: residing; parameśvaram: the supersoul; vinaśyatsu: in the destructible; avinaśyantaṁ : not destroyed; yaḥ: anyone; paśyati: sees; saḥ: he; paśyati: actually sees
One who sees the supreme Spirit accompanying the
individual soul in all bodies, who understands that neither the individual soul nor the supreme Spirit is ever destroyed, actually sees.
*samaṁ paśyanhi sarvatra samavasthitamīsvaram I na hinastyātmanā 'tmanaṁ tato yāti parāṁ gatim II 13.29*
samaṁ: equally; paśyan: seeing; hi: certainly; sarvatra: everywhere; samavasthitam: equally situated; īsvaraṁ: Supersoul; na: does not; hinasti: degrade; ātmanā: by the mind; atmanaṁ: the soul; tato yāti: then reaches; parāṁ: the transcendental; gatim: destination
When one does not get degraded or influenced by the mind and when he can see the Supreme Spirit in all living and non-living things, One reaches the transcendental destination.
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*prakṛtyaiva ca karmāṇi kriyamāṇāni sarvaśaḥ I yaḥ paśyati tathātmānam akartāraṁ sa paśyati II 13.30*
prakṛtyā: by material nature; eva: certainly; ca: also; karmāṇi: activities; kriyamāṇāni: engaged in performing; sarvaśaḥ: in all respects; yaḥ: anyone who; paśyati: sees; tathā: so also; atmānaṁ: himself; akartāraṁ: non-doer; saḥ: he; paśyati: sees perfectly
One who can see that all activities are performed by the body, which is created of material nature, sees that the Self does nothing, actually sees.
*yadā bhūta-pṛthag-bhāvam ekasthamanupaśyati I tata eva ca vistāraṁ brahma saṁpadyate tadā II 13.31*
yadā: when; bhūta: living entities; pṛthagbhāvaṁ: separated identities; ekasthaṁ: situated in one; anupaśyati: tries to see through authority; tata eva: thereafter; ca: also; vistāraṁ: expanded; brahma: the Absolute; saṁpadyate: attains; tadā: at that time
When a person can see the supreme Self in all living entities then he will cease to see the separateness among the living entities. He will see that the whole universe is an expansion and expression of the same truth.
*anāditvānnirguṇa tvāt paramātmāyamavyayaḥ I śarīrastho'pi kaunteya na karoti na lipyate II 13.32*
anāditvāt: due to eternity; nirguṇatvāt: due to transcendental; paramātmā: supreme soul; ayaṁ: this; avyayaḥ: inexhaustible; śarīrastho 'pi: though dwelling in the body; kaunteya: O son of Kuntī; na karoti: never does anything; na lipyate : nor is he entangled
Those with the vision of eternity can see that the soul is transcendental, eternal, and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is attached.
*yathā sarvagataṁ saukṣmyād ākāśaṁ nopalipyate I sarvatrāvasthito dehe tathātmā nopalipyate II 13.33*
yathā: as; sarvagataṁ: all-pervading; saukṣmyād: due to being subtle; ākāśaṁ: the sky; na: never; upalipyate: mixes; sarvatra: everywhere; avasthitaḥ: situated; dehe: in the body; tathā: such; ātmā: the self; na: never; upalipyate: mixes.
The sky, due to its subtle nature, does not mix with anything, although it is all-pervading. Similarly, the soul, situated in Brahman, does not mix with the body, though situated in that body.
*yathā prakāśayatyekaḥ kṛtsnaṁ lokamimaṁ raviḥ I kṣetraṁ kṣetrī tathā kṛtsnaṁ prakāśayati bhārata II 13.34* |
## Kṣetra Kṣetrajña Vibhāga Yogaḥ
yathā: as; prakāśayati: illumines; ekaḥ: one; kṛtsnaṁ: the whole; lokaṁ: universe; imaṁ: this; raviḥ: the sun; kṣetraṁ: this body; kṣetrī: the soul; tathā: similarly; kṛtsnaṁ: all; prakāśayati: illumines; bhārata: O son of Bhārata
13.34 O son of Bhārata, as the Sun alone illumines the entire Universe, so does the living entity, one within the body, illumines the entire consciousness.
*kṣetrakṣetrajñayor evam antaraṁ jñāna-cakṣuṣā I bhūta-prakṛti-mokṣaṁ ca ye viduryānti te param II 13.35*
kṣetra: body; kṣetrajñayoḥ: of the proprietor of the body; evaṁ: that; antaraṁ: difference; jñānacakṣuṣā: by vision of knowledge; bhūta: living entity; prakṛti: material nature; mokṣaṁ: liberation; ca: also; ye: one who; viduḥ: knows; yānti: approaches; te: they; param: supreme
13.35 Those, who see with the eyes of knowledge the difference between the body-mind, kṣetra and the knower of the bodymind, kṣetrajña, can understand the process. Are liberated from the bondages of the material nature and attain the Paramātman.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde kṣetra kṣetrajña vibhāgayogo nāma trayodaśo'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the thirteenth chapter named, *Kṣetra Kṣetrajña Vibhāga Yogaḥ***,** *'The Yoga of Discrimination of the Kṣetra, the Field and Kṣetrajña, the Knower of the Field .''*
## Guṇatraya Vibhāga Yogaḥ
*śrībhagavānuvāca*
*paraṁ bhūyaḥ pravakṣyāmi jñānānāṁ jñānamuttamam I yajjñātvā munayaḥ sarve parāṁ siddhimito gatāḥ II 14.1*
śrī bhagavān uvāca: Kṛṣṇa says; paraṁ: supreme; bhūyaḥ: again; pravakṣyāmi: I shall speak; jñānānāṁ: of all knowledge; jñānaṁ: knowledge; uttamam: the supreme; yat: which; jñātvā: knowing; munayaḥ: the sages; sarve: all; parāṁ: supreme; siddhiṁ: perfection; itaḥ: from this world; gatāḥ: attained
14.1 Bhagavān Śrī Kṛṣṇa says: I will declare to you again the Supreme wisdom, The knowledge of which has helped all sages attain Supreme perfection.
*idaṁ jñānamupāśritya mama sādharmyamāgatāḥ I sarge'pi nopajāyante pralaye na vyathanti ca II 14.2*
idaṁ: this; jñānam: knowledge; upāśritya: taking shelter of; mama: My; sādharmyam: nature; āgatāḥ: attained; sarge 'pi: even in the creation; na: never; upajāyante: comes in; pralaye: in the annihilation; na: nor; vyathanti: disturbed; ca: also
14.2 By becoming fixed in this knowledge, one can attain the transcendental nature, like my own, and establish in his Eternal Consciousness, that one is not born at the time of creation, or disturbed at the time of dissolution.
*mama yonir-mahad-brahma tasmingarbhaṁ dadhāmyahaṁ I saṁbhavaḥ sarvabhūtānāṁ tato bhavati bhārata II 14.3*
mama: My; yoniḥ: source of birth; mahad brahma: material cause of the entire creation called mahat brahma; tasmin: in that; garbhaṁ: pregnancy; dadhāmi: create; ahaṁ: I; saṁbhavaḥ: possibility; sarvabhūtānāṁ: of all living entities; tataḥ: thereafter; bhavati: becomes; bhārata: O son of Bhārata
14.3 The total material substance, called Brahman, is the source of birth, It is that Brahman that I impregnate, making possible the births of all living beings, O son of Bhārata.
*sarvayoniṣu kaunteya mūrtayaḥ saṁbhavanti yāḥ I tāsāṁ brahma mahad yonir ahaṁ bījapradaḥ pitā II 14.4*
sarva yoniṣu: in all species of life; kaunteya: O son of Kuntī; mūrtayaḥ: forms; saṁbhavanti: as they appear; yāḥ: which; tāsāṁ: all of them; brahma: supreme; mahad yoniḥ: the source of birth in the material substance; ahaṁ: Myself; bījapradaḥ: seed-giving; pitā: father
14.4 Arjuna, understand that all species of life are made possible by birth in this material nature, and I am the seed-giving father.
*sattvaṁ rajastama iti guṇāḥ prakṛtisaṁbhavāḥ I nibadhnanti mahābāho dehe dehinamavyayam II 14.5*
sattvaṁ: mode of goodness; rajaḥ: mode of passion; tamaḥ: mode of ignorance; iti: thus; guṇāḥ: qualities; prakṛti: material nature; saṁbhavāḥ: produced of; nibadhananti: does condition; mahābāho: O mighty-armed one; dehe: in this body; dehinaṁ: the living entity; avyayaṁ: eternal
14.5 Material nature consists of the three modes—goodness, passion and ignorance. When the living entity comes in contact with nature, it becomes conditioned by these modes.
*tatra sattvaṁ nirmalatvāt prakāśakamanāmayam I sukhasaṅgena badhnāti jñānasaṅgena cānagha II 14.6*
tatra: thereafter; sattvaṁ: mode of goodness; nirmalatvāt: being purest in the material world; prakāśakaṁ: illuminating; anāmayam: without any sinful reaction; sukha: happiness; saṅgena: association; badhnāti: conditions; jñāna: knowledge; saṅgena: association; ca: also; anagha: O sinless one
14.6 O Sinless One, the mode of goodness, satva, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.
*rajo rāgātmakaṁ viddhi tṛṣṇāsaṅgasamudbhavam I tannibadhnāti kaunteya karmasaṅgena dehinam II 14.7*
rajaḥ: the mode of passion; rāgātmakaṁ: born of desire or lust; viddhi: know; tṛṣṇā: with craving; saṅga: association; samudbhavam: produced of; tan: that; nibadhnāti: binds; kaunteya: O son of Kuntī; karmasaṅgena: by association with fruitive activity; dehinam: the embodied
14.7 Kaunteya, know that the mode of passion, rajas, is characterized by intense craving and is the source of desire and attachment. Rajas binds the living entity by attachment to work.
*tamas tv ajñānajaṁ viddhi mohanaṁ sarvadehinām I pramādālasya-nidrābhis tannibadhnāti bhārata II 14.8*
tamaḥ: mode of ignorance; tu: but; ajñānajaṁ: products of ignorance; viddhi: know; mohanaṁ: delusion; sarvadehinām: of all embodied beings; pramāda: madness; ālasya: indolence; nidrābhiḥ: sleep; tat: that; nibadhnāti: binds; bhārata : O son of Bhārata
14.8 Know, O Arjuna, that the mode of ignorance, tamas, the deluder of the living entity is born of inertia. Tamas binds the living entity by carelessness, laziness, and excessive sleep.
*sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata I jñānamāvṛtya tu tamaḥ pramāde sañjayatyuta II 14.9*
sattvaṁ: mode of goodness; sukhe: in happiness; sañjayati: develops; rajaḥ: mode of passion; karmaṇi: fruits of activities; bhārata: O son of Bhārata; jñānam: knowledge; āvṛtya: covering; tu: but; tamaḥ: the mode of ignorance; pramāde: in madness; sañjayati: develops; uta: it is said
14.9 The mode of goodness conditions one to happiness, passion conditions him to fruits of action, and veiling the knowledge, tamas binds one to carelessness.
*rajas tamaś cābhibhūya sattvaṁ bhavati bhārata I rajaḥ sattvaṁ tamaścaiva tamaḥ sattvaṁ rajastathā II 14.10*
rajaḥ: mode of passion; tamaḥ: mode of ignorance; ca: also; abhibhūya: also surpassing; sattvaṁ: mode of goodness; bhavati: becomes prominent; bhārata: O son of Bhārata; rajaḥ: mode of passion; sattvaṁ: mode of goodness; tamaḥ: mode of ignorance; ca: also; eva: like that; tamaḥ: mode of ignorance; sattvaṁ: mode of goodness; rajaḥ: mode of passion; tathā: as in this
14.10 Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bhārata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.
*sarvadvāreṣu dehesmin prakāśa upajāyate I jñanaṁ yadā tadā vidyād vivṛddhaṁ sattvamityuta II 14.11*
sarvadvāreṣu: all the gates; dehe 'smin: in this body; prakāśaḥ: quality of illumines; upajāyate: develops; jñanaṁ: knowledge; yadā: when; tadā: at that time; vidyāt: must know; vivṛddhaṁ: increased; sattvam: the mode of goodness; iti: thus; uta: said
14.11 When the light of Self-knowledge illumines all the senses (or gates) in the body, then it should be known that goodness is predominant.
*lobhaḥ pravṛttirārambhaḥ karmaṇāmaśamaḥ spṛhā I rajasyetāni jāyante vivṛddhe bharatarṣabha II 14.12*
lobhaḥ: greed; pravṛttiḥ: hankering; ārambhaḥ: endeavor; karmaṇām: of activities; aśamaḥ: uncontrollable; spṛhā: desire; rajasi: in the mode of passion; etāni: all this; jāyante: develop; vivṛddhe: when there is excess; bharatarṣabha: O chief of the descendants of Bhārata
14.12 O Bharatarṣabha, chief of the Bhārata, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.
*aprakāśo'pravṛttiś ca pramādo moha eva ca I tamasyetāni jāyante vivṛddhe kurunandana II 14.13*
aprakāśaḥ: darkness; apravṛttiḥ: inactivity; ca: and; pramādaḥ: madness; mohaḥ: illusion; eva: certainly; ca: and; tamasi: in the mode of ignorance; etāni: these; jāyante: are manifested; vivrddhe: is developed; kurunandana: O son of Kuru
14.13 O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested.
*yadā sattve pravṛddhe tu pralayaṁ yāti dehabhṛt I tadottamavidāṁ lokānam alānpratipadyate II 14.14* yadā: when; sattve: mode of goodness; pravṛddhe: in development; tu: but; pralayaṁ: dissolution; yāti: goes; dehabhṛt: embodied; tadā: at that time; uttamavidāṁ: of the great sages; lokān: the planets; amalān: pure; pratipadyate: attains.
14.14 When one dies in the mode of goodness [satva], He goes to the highest of worlds.
*rajasi pralayaṁ gatvā karmasaṅgiṣu jāyate I tathā pralīnas tamasi mūḍhayoniṣu jāyate II 14.15*
rajasi: in passion; pralayaṁ: dissolution; gatvā: attaining; karmasaṅgiṣu: in the pursuit of activities; jāyate: takes birth; tathā: thereafter; pralīnaḥ: being dissolved; tamasi: in ignorance; mūḍha: ignorant; yoniṣu: species; jāyate: take birth
14.15 When one dies in the mode of passion [rajas], he takes birth among those engaged in activities. When he dies in the mode of ignorance [tamas], he takes birth in the space of the ignorant.
*karmaṇaḥ sukṛtasyāhuḥ sāttvikaṁ nirmalaṁ phalam I rajasastu phalaṁ duḥkham ajñānaṁ tamasaḥ phalam II 14.16*
karmaṇaḥ: of work; sukṛtasya: in the mode of goodness; āhuḥ: said; sāttvikaṁ: mode of goodness; nirmalaṁ: purified; phalam: result; rajasaḥ: of the mode of passion; tu: but; phalaṁ: result; duḥkham: misery; ajñānaṁ: nonsense; tamasaḥ: of the mode of ignorance; phalam: result
14.16 By acting in the mode of goodness, one becomes
purified. Work done in the mode of passion results in distress, and actions performed in the mode of ignorance result in foolishness.
*sattvātsañjāyate jñānaṁ rajaso lobha eva ca I pramādamohau tamaso bhavato'jñānameva ca II 14.17*
sattvāt: from the mode of goodness; sañjāyate: develops; jñānaṁ: knowledge; rajasaḥ: from the mode of passion; lobhaḥ: greed; eva: certainly; ca: also; pramāda: madness; mohau: illusion; tamasaḥ: from the mode of ignorance; bhavataḥ: develops; ajñānam: ignorance; eva: certainly; ca: also
14.17 From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; from the mode of ignorance develops foolishness, madness and illusion.
*ūrdhvaṁ gacchanti sattvasthā madhye tiṣṭhanti rājasāḥ I jaghanyaguṇavṛttisthā adho gacchanti tāmasāḥ II 14.18*
ūrdhvaṁ: upwards; gacchanti: go; sattvasthāḥ: one who is situated in the mode of goodness; madhye: in the middle; tiṣṭhanti: dwell; rājasāḥ: those who are situated in the mode of passion; jaghanya: abominable; guṇa: quality; vṛttisthāḥ: occupation; adhaḥ: down; gacchanti: go; tāmasāḥ: people in the mode of ignorance
14.18 Those situated in the mode of goodness gradually go upward to the higher world; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the worlds below.
*nānyaṁ guṇebhyaḥ kartāraṁ yadā draṣṭānupaśyati I guṇebhyaśca paraṁ vetti madbhāvaṁ so'dhigacchati II 14.19*
na: never; anyaṁ: other than; guṇebhyaḥ: from the qualities; kartāraṁ: the performer; yadā: when; draṣṭā'nupaśyati: he who sees properly; guṇebhyaśca: from the modes of nature; paraṁ: transcendental; vetti: know; madbhāvaṁ: My spiritual nature; saḥ: he; adhigacchati: is promoted
14.19 When we see that there is nothing beyond these modes of nature in all activities and that the supreme Lord is transcendental to all these modes, the seeker can know My spiritual nature.
*guṇānetānatītya trīn dehī dehasamudbhavān I janma-mṛtyu-jarā-duḥkhair vimukto'mṛtamaśnute II 14.20*
guṇān: qualities; etān: all these; atītya: transcending; trīn: three; dehī: embodied; deha: body; samudbhavān: produced of; janma: birth; mṛtyu: death; jarā: old age; duḥkhaiḥ: distresses; vimuktaḥ: being freed from; amṛtam: nectar; aśnute: enjoys
14.20 When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.
### *arjuna uvāca*
*kair liṅgais trīnguṇān etān atīto bhavati prabho I kim ācāraḥ kathaṁ caitāṁs trīnguṇānativartate II 14.21*
arjuna uvāca: Arjuna says; kaiḥ: by which; liṅgaiḥ: symptoms; trīn: three; guṇān: qualities; etān: all these; atītaḥ: having transcended; bhavati: become; prabho: my Lord; kim: what; ācāraḥ: behavior; kathaṁ: what; ca: also; etāṁ: these; trīn: three; guṇān: qualities; ativartate: transcend
14.21 Arjuna inquires: O my Lord, by what symptoms is one known who is transcendental to those modes? What is his behavior? And how does he transcend the modes of nature?
*śrībhagavānuvāca prakāśaṁ ca pravṛttiṁ ca mohameva ca pāṇḍava I na dveṣṭi saṁpravṛttāni na nivṛttāni kāṅkṣati II 14.22*
śrībhagavānuvāca: the supreme personality of Divine says; prakāśaṁ ca: and illumination; pravṛttiṁ ca: and attachment; mohaṁ: illusion; eva ca: also; pāṇḍava: O son of Pāṇḍu; na dveṣṭi: does not hate; saṁpravṛttāni: although developed; na nivṛttāni: nor stop development; kāṅkṣati: desires
*udāsīnavadāsīno guṇairyo na vicālyate I guṇā vartanta ityeva yo'vatiṣṭhati neṅgate II 14.23*
udāsīnavat: as if neutral; āsīnaḥ: situated; guṇaiḥ: by the qualities; yaḥ: one who; na: never; vicālyate: is agitated; guṇāḥ: the qualities; vartante: is situated; ityeva: knowing thus; yaḥ: one who; avatiṣṭhati: remains; na: never; eṅgati: flickering
*sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ I tulya-priyāpriyo dhīras tulya-nindātma-saṁstutiḥ II 14.24*
sama: equal; duḥkha: in distress; sukhaḥ: in happiness; svasthaḥ: being situated himself; sama: equally; loṣṭa: a lump of earth; aśma: stone; kāñcanaḥ: gold; tulya: equally disposed; priya: dear; apriyo: undesirable; dhīraḥ: steady; tulya: equally; nindā: in defamation; ātmasaṁstutiḥ: in praise of himself
# ì
*mānāpamānyos tulyastulyo mitrāri-pakṣayoḥ I sarvārambha-parityāgī guṇātitaḥ sa ucyate II 14.25* |
māna: in honor; apamānyoḥ: dishonor; tulyaḥ: equally; tulyaḥ: equally; mitra: friend; ari: enemy; pakṣayoḥ: in parties; sarva: all; ārambha: endeavor; parityāgī: renouncer; guṇātītaḥ: transcendental to the material modes of nature; saḥ: he; ucyate: is said to be
14.22,23,24,25 Śrī Bhagavān says: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; He who regards alike pleasure and pain, and looks on a lump of earth, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all result based undertakings—such a man is said to have transcended the modes of nature.
*maṁ ca yo'vyabhicāreṇa bhaktiyogena sevate I sa guṇān-samatītyaitān brahmabhūyāya kalpate II 14.26*
maṁ: unto Me; ca: also; yaḥ: person; avyabhicāreṇa: without fail; bhaktiyogena: by devotional service; sevate: renders service; saḥ: he; guṇān: all the modes of material nature; samatītya: transcending; etān: all this; brahmabhūyāya: to be elevated to the Brahman; kalpate: is considered.
14.26 One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.
*brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca I śāśvatasya ca dharmasya sukhasyaikāntikasya ca II 14.27*
brahmaṇaḥ: of the impersonal brahma; hi: certainly; pratiṣṭhā: the rest; aham: I am; amṛtasya: of the immortal; avyayasya: of the imperishable; ca: also; śāśvatasya: of the eternal; ca: and; dharmasya: of the rightful state; sukhasya: happiness; aikāntikasya: ultimate; ca: also.
14.27 And I am the basis of Brahman, which is the rightful state of ultimate happiness, and which is immortal, imperishable and eternal.
## *iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde guṇatraya-vibhāgayogo nāma caturdaśo'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the fourteenth chapter named, *Guṇatraya Vibhāga Yogaḥ***,** *' The Yoga of the Division of the three Guṇas.'*
*śrī bhagavan uvāca ūrdhvamūlamadhaḥ śākham aśvatthaṁ prāhuravyayam I chandāṁsi yasya parṇāni yastaṁ veda sa vedavit II 15.1*
śrī bhagavan uvāca: the Lord says; ūrdhvamūlam: with roots above; adhaḥ: downwards; śākham: branches; aśvatthaṁ: banyan tree; prāhuḥ: is said; avyayam: eternal; chandāṁsi: the vedic hymns; yasya: of which; parṇāni: leaves; yaḥ: anyone who; taṁ: that; veda: knows; saḥ: he; vedavit: knower of the Vedas
15.1 Śrī Bhagavān says, The imperishable banyan tree of life, symbolized by the Aśvattha, has its roots above, with the leaves and branches spreading below the earth. The leaves are said to be the Vedic hymns. One who knows this eternal tree becomes the knower of the Vedas.
*adhaś cordhvaṁ prasṛtās tasya śākhā guṇa-pravṛddhā viṣaya-pravālāḥ I adhaśca mūlāny anusaṁtatāni karmānubandhīni manuṣya-loke II 15.2*
adhaḥ: below; ca: and; urdhvaṁ: above; prasṛtāḥ: extended; tasya: its; śākhāḥ: branches; guṇa: by the human attributes; pravṛddhāḥ: nourished; viṣaya: sense objects; pravālāḥ: buds; adhaḥ: downward; ca: and; mūlani: roots; anusaṁtatāni: extended; karma: action; anubandhīni: bound; manuṣyaloke: in the world of men
15.2 The branches of this tree extend below and above the earth, nourished by the three human attributes, guṇa. Its buds are the sense objects. This tree also has roots going down and these are bound to the resultant actions of humans.
*na rūpam asyeha tathopalabhyate nānto na cādirna ca saṁpratiṣṭhā I aśvatthamenaṁ su-virūḍha-mūlam asaṅga-śastreṇa dṛḍhena chittvā II 15.3*
na: not; rūpam: form; asya: its; iha: here; tathā: as such; upalabhyate: can be perceived; na: not; antaḥ: end; na: not; ca: and; ādiḥr: beginning; na: not; ca: and; saṁpratiṣṭhā: foundation; aśvatthaṁ: banyan tree; enaṁ: this; suvirūḍha: strongly; mūlaṁ: rooted; asaṅgaśastreṇa: by the weapon of detachment; dṛḍhena: strong; chittvā: cut down
15.3 The real form of this tree cannot be perceived. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this strongly rooted tree with the weapon of detachment.
*tataḥ padaṁ tat parimārgitavyaṁ yasmingatā na nivartanti bhūyaḥ I tameva cādyaṁ puruṣaṁ prapadye yataḥ pravṛittiḥ prasṛtā purāṇī II 15.4*
tataḥ: thereafter; padaṁ: goal; tat: that; parimārgitavyaṁ: has to be searched out; yasmin: where; gatāḥ: going; na: not; nivartanti: return; bhūyaḥ: again; taṁ: in that; eva: even; ca: and; ādyaṁ: original; puruṣaṁ: supreme; prapadye: surrender; yataḥ: from whom; pravṛittiḥ: activity; prasṛtā: began; purāṇī: ancient
15.4 One must then seek that place from which having gone, one never returns and surrender to the Supreme Being from whom all activities started from ancient times.
*nirmāna-mohā jita-saṅga-doṣā adhyātma-nityā vinivṛitta-kāmāḥ I*
## *dvandvair vimuktāḥ sukha-duḥkha-sañjñair gacchanty amūḍhāḥ padam avyayaṁ tat II 15.5*
nirmāna: without pride; mohāḥ: delusion; jita: having conquered; saṅga: attachment; doṣāḥ: defects; adhyātma: in the Self; nityāḥ: eternally; vinivṛitta: detached; kāmāḥ: from desires; dvandvaiḥ: from the dualities; vimuktāḥ: liberated; sukha: happiness; duḥkha: sorrow; sañjñaiḥ: known; gacchanti: reach; amūḍhāḥ: not confused; padam: goal; avyayaṁ: eternal; tat: that
15.5 Those who are free from pride, delusion, and attachment, those who dwell in the Self, who are done with lust, who are free from dualities of joy and sorrow, not confused and those who know how to surrender to the supreme person, attain the eternal consciousness.
*na tadbhāsayate sūryo na śaśāṅko na pāvakaḥ I yadgatvā na nivartante taddhāma paramaṁ mama II 15.6*
na: not; tat: that; bhāsayate: illuminates; sūryaḥ: the sun; na: not; śaśāṅkaḥ: the moon; na: not; pāvakaḥ: fire; yat: where; gatvā: going; na: not; nivartante: return; tad dhāma: that abode; paramaṁ: supreme; mama: My
15.6 That supreme space of eternal consciousness, My consciousness, is not illumined by the Sun or the Moon, or by fire. Those who enter that space never return to this material world.
*mamai'vā'ṁśo jīvaloke jīvabhūtaḥ sanātanaḥ I manaḥ ṣaṣḍhānī'ndriyāṇi prakṛitisthāni karṣati II 15.7*
mama: My; eva: even; aṁśaḥ: portion; jīvaloke : in the world of life; jīvabhūtaḥ:
the living entity; sanātanaḥ: eternal; manaḥ: with the mind; ṣaṣḍāni: six; indriyāṇi: senses; prakṛiti: active principle; sthāni: staying; karṣati: attract
15.7 The living entities in this conditioned material world are a portion of My eternal Self; in this conditioned material world they are attracted by the six senses, which include the mind, dwelling in prakṛti, the active energy principle.
*śarīraṁ yadavāpnoti yaccāpyutkrāmatīśvaraḥ I gṛihītvai'tāni saṁyāti vāyurgandhānivāśayāt II 15.8*
śarīraṁ: body; yat: when; avāpnoti: gets; yat: when; cāpi: and also; utkrāmati: leaves; īśvaraḥ: the lord of the mind body; gṛihītvā: taking; etāni: all these; saṁyāti: goes away; vāyuḥ: the wind; gandhān: smells; iva: like; āśayāt: from their source
15.8 The spirit in the mind-body living in this material world moves from one body to another carrying these just as air carries aroma.
*śrotraṁ cakṣuḥ sparśanaṁ ca rasanaṁ ghrāṇaṁ eva ca I adhiṣṭhāya manaścāyaṁ viṣayānupasevate II 15.9*
śrotraṁ: ears; cakṣuḥ: eyes; sparśanaṁ: touch; ca: and; rasanaṁ: tongue; ghrāṇaṁ: smelling power; eva: even; ca: and; adhiṣṭhāya: presiding over; manaḥ: mind; ca: and; ayaṁ: he; viṣayān: sense objects; upasevate: enjoys
15.9 The living entity, the spirit, leaves one body, takes some other body and gets new eyes, ears, nose, tongue and sensing body according to the samskāras it had in its causal layer and enjoys the new mental setup.
*utkrāmantaṁ sthitaṁ vāpi bhuñjānaṁ vā guṇānvitam I vimūḍhā nānupaśyanti paśyanti jñānacakṣuṣah II 15.10*
utkrāmantaṁ: departing; sthitaṁ: staying; vāpi: or also; bhuñjānaṁ: enjoying; vā: or; guṇānvitam: united with attributes; vimūḍhā: foolish persons; na: not; anupaśyanti: see; paśyanti: see; jñānacakṣuṣah: those who have the eyes of knowledge
15.10 Fools in ignorance do not perceive the spirit being united with the guṇās as its enters, enjoys and leaves the body. The one whose inner eye is open clearly perceives everything.
*yatanto yoginaścainaṁ paśyantyātmanyavasthitam I yatanto'pyakṛtātmāno nainaṁ paśyantyacetasaḥ II 15.11*
yatantaḥ: trying; yoginaḥ: those who practice yoga; ca: and; enaṁ: this; paśyanti: can see; ātmani: in the self; avasthitam: situated; yatantaḥ: trying; api: also; akṛtātmānaḥ: without an understanding of the self; na: not; enaṁ: this; paśyanti: see; acetasaḥ: unintelligent
15.11 The serious practitioner of Yoga, with an understanding of his self, can see all this clearly. But those who do not have an understanding of the self, however much they try, cannot see.
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*yad āditya-gataṁ tejo jagad bhāsayate'khilam yac candramasi yaccāgnau tattejo viddhi māmakam II 15.12*
yat: which; ādityagataṁ: residing in the sun; tejaḥ: light; jagat: world; bhā-
sayate: lights up; akhilam: completely; yat: which; candramasi: in the moon; yat: which; ca: and; agnau: in the fire; tat: that; tejaḥ: light; viddhi: know; māmakam: from me
15.12 The light of the sun, the light of the moon and the light of fire, all their radiance is also from Me.
*gāmāviśya ca bhūtāni dhārayāmy aham ojasā I puṣṇāmi cauṣadhīḥ sarvāḥ somo bhūtvā rasātmakaḥ II 15.13*
gām: the earth; āviśya: entering; ca: and; bhūtāni: living beings; dhārayāmi: sustaining; aham: I; ojasā: by energy; puṣṇāmi: nourishing; ca: and; oṣadhīḥ: plant life; sarvāḥ: all; somaḥ: the Moon; bhūtvā: becoming; rasātmakaḥ: watery
15.13 Entering into earth, I support all beings with My energy; becoming the watery moon I nourish all plant life.
*ahaṁ vaiśvānaro bhūtvā prāṇināṁ dehamāśritaḥ I prāṇāpāna-samāyuktaḥ pacāmy annaṁ caturvidham II 15.14*
ahaṁ: I; vaiśvānaro: as the digestive fire; bhūtvā: becoming; prāṇinām: of all living beings; dehaṁ: body; āśritaḥ: situated; prāṇā: exhaled breath; apāna: inhaled breath; samāyuktaḥ: associated; pacāmi: digest; annaṁ: food; caturvidham: fourfold
15.14 I am the fire of digestion in every living body and I am the breath of life, exhaled and inhaled, with which I digest the four-fold food.
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*sarvasya cāhaṁ hṛdi sanniviṣṭo mattaḥ smṛtir jñānam apohanaṁ ca I vedaiśca sarvairahameva vedyo vedānta-kṛd vedavid eva cāham II 15.15*
sarvasya: of all; ca: and; ahaṁ: I; hṛdi: in the heart; sanniviṣṭo: seated; mattaḥ: from Me; smṛtiḥ: memory; jñānaṁ: knowledge; apohanaṁ ca: and loss; vedaiḥ: by the Vedas; ca: also; sarvaiḥ: all; aham: I; eva: even; vedyaḥ: to be known; vedāntakṛt: creator of the Vedānta; vedavit: the knower of the Veda; eva: even; ca: and; aham: I
15.15 I am seated in everyone's heart and from Me came memory, knowledge and their loss. I am known by the Vedas; indeed, I am the Creator of Vedānta and I am the knower of the Vedas.
*dvāvimau puruṣau loke kṣaraścākṣara eva ca I kṣaraḥ sarvāṇi bhūtāni kūṭasthokṣara ucyate II 15.16*
dvāu: two; imau: these; puruṣau: puruṣa; loke: in the world; kṣaraḥ: perishable; ca: and; akṣara: imperishable; eva: even; ca: and; kṣaraḥ: the perishable; sarvāṇi: all; bhūtāni: living being; kūṭasthaḥ: unchangeable; akṣara: imperishable; ucyate: is said
15.16 There are two things, the perishable and the imperishable, in this world. There are the living beings who are perishable while there is the unchangeable, the imperishable.
*uttamaḥ puruṣastv anyaḥ paramātmetyudāhṛtaḥ I yo lokatrayamāviśya bibhartyavyaya īśvaraḥ II 15.17*
uttamaḥ: the best; puruṣaḥ: puruṣa; tu: but; anyaḥ: another; paramātmā: the Supreme Self; iti: thus; udāhṛtaḥ: is said; yaḥ: who; lokatrayaṁ: the three worlds; āviśya: pervading; bibharti: sustaining; avyayaḥ: indestructible; īśvaraḥ: the Lord
15.17 Besides these two, there is the supreme Puruṣa the Lord Himself, who pervades and sustains these three worlds.
*yasmāt kṣaram atīto'ham akṣarād api cottamaḥ I atosmi loke vede ca prathitaḥ puruṣottamaḥ II 15.18*
yasmāt: from which; kṣaram: the perishable; atītaḥ: transcendental; aham: I; akṣarāt: from the impersishable; api: also; ca: and; uttamaḥ: the best; ataḥ: therefore; asmi: I am; loke: in the world; vede: in the Veda; ca: and; prathitaḥ: declared; puruṣottamaḥ: as the Supreme Purusha
15.18 As I am transcendental, beyond both the perishable and the imperishable, and the best, I am declared both in the world and in the Vedas as that supreme person, Puruṣottama.
*yo mām evam asammūḍho jānāti puruṣottamam I sa sarva-vidbhajati mām sarvabhāvena bhārata II 15.19*
yaḥ: who; mām: Me; evam: thus; asammūḍhaḥ: without a doubt; jānāti: knows; puruṣottamam: the supreme Puruṣa; saḥ: he; sarvavid: knower of everything; bhajati: worships; mām: Me; sarva bhāvena: with all being; bhārata: O son of Bharat
15.19 Whoever knows Me as the supreme without a doubt, is to be understood as the knower of everything and he worships Me with all his being, O son of Bharat.
*iti guhyatamaṁ śāstram idam uktaṁ mayānagha I etad buddhvā buddhimān syāt kṛtakṛtyaśca bhārata II 15.20*
iti: thus; guhyatamaṁ: secret; śāstraṁ: science; idaṁ: this; uktaṁ: taught; mayā: by Me; anagha: O sinless one; etat: this; buddhvā: knowing; buddhimān: wise; syāt: becomes; kṛtakṛtyaḥ: accomplished all actions; ca: and; bhārata: O son of Bharat
15.20 This is the most confidential teaching disclosed by Me, O Sinless One, and whoever knows this will become wise and his actions will bear fruit.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde puruṣottamayogo nāma pañcadaśo 'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the fifteenth chapter named, *Puruṣottama Yogaḥ***,** *'The Yoga of the Supreme Being.*'
## *Daivāsura Saṁpad Vibhāga Yogaḥ*
*śrī bhagavan uvāca abhayaṁ sattva-saṁśuddhir jñānayogavyavasthitiḥ I dānaṁ damaśca yajñaś ca svādhyāyastapa ārjavam II 16.1*
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*ahiṁsā satyam akrodhas tyāgaḥ śāntir apaiśunam I dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīracāpalam II 16.2*
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*tejaḥ kṣamā dhṛtiḥ śaucam adroho nātimānitā I bhavanti saṁpadaṁ daivīm abhijātasya bhārata II 16.3*
śrī bhagavan uvāca: Lord Kṛṣṇa says; abhayaṁ: fearlessness; sattvasaṁśuddhiḥ: purification of one's existence; jñāna: knowledge; yoga: of linking up; vyavasthitiḥ: remaining engaged in; dānaṁ: charity; damaś ca: and controlling the mind; yajñaś ca: and performance of sacrifice; svādhyāyaḥ: study of vedic literature; tapaḥ: austerity; ārjavam: simplicity;
ahiṁsā: nonviolence; satyaṁ: truthfulness; akrodhaḥ: freedom from anger; tyāgaḥ: renunciation; śāntiḥ: tranquillity; apaiśunaṁ: aversion to fault-finding; dayā: mercy; bhūteṣu: towards all living entities; aloluptvaṁ: freedom from greed; mārdavaṁ: gentleness; hrīḥ: modesty; acāpalam: determination;
tejaḥ: vigor; kṣamā: forgiveness; dhṛtiḥ: fortitude; śaucaṁ: cleanliness; adrohaḥ: freedom from envy; na: not; atimānitā: expectation of honor; bhavanti: become; saṁpadaṁ: qualities; daivīṁ: transcendental; abhijātasya: of one who is born of; bhārata: O son of Bhārata (Arjuna).
16.1,2,3 Bhagavān Kṛṣṇa says: Fearlessness, purification of the being, cultivation of spiritual knowledge, charity and being centered on the being, performance of sacrifices, and accumulation of knowledge, austerity, simplicity, non-violence, truthfulness, freedom from anger, renunciation, tranquility, aversion to fault finding, compassion for all living entities, freedom from covetousness, gentleness, modesty, studied determination, vigor, more forgiveness, fortitude, cleanliness, freedom from envy, and from the passion of honor, these transcendental qualities, O Son of Bhārata (Arjuna), belong to divine men, endowed with divine nature.
*dambho darpo'bhimānaś ca krodhaḥ pāruṣyameva ca I ajñānaṁ cābhijātasya pārtha sampadamāsurīm II 16.4*
dambhaḥ: pride; darpaḥ: arrogance; abhimānaḥ: conceit; ca: and; krodhaḥ: anger; pāruṣyaṁ: harshness; eva: certainly; ca: and; ajñānaṁ: ignorance; ca: and; abhijātasya: one who is born of; pārtha: O son of Prithā; saṁpadaṁ: nature; āsurīm: demonic.
16.4 Pride, arrogance, conceit, anger, harshness or cruelty, and ignorance—these qualities belong to those born with demonic nature, O Pārtha (Arjuna).
*daivī sampadvimokṣāya nibandhayāsuri matā I mā śucāḥ sampadaṁ daivīm abhijātosi pāṇḍava II 16.5*
daivī: transcendental, divine; saṁpat: nature; vimokṣāya: for liberation; nibandhaya: for bondage; asuri: demonic qualities; matā: it is considered; mā: do not; śucāḥ: worry; saṁpadaṁ: nature; daivīm: transcendental, divine; abhijātaḥ: born; asi: you are; pāṇḍava: O son of Pāṇḍu.
16.5 The transcendental qualities are conducive to liberation, whereas the demonic qualities make for bondage. Do not worry, Pāṇḍava (Arjuna), you are born with Divine qualities.
##
*dvau bhūtasargau loke'smin daiva āsura eva ca I daivo vistaraśaḥ prokta āsuraṁ pārtha me śṛṇu II 16.6*
dvau: two; bhūtasargau: created living beings; loke: in the world; asmin: in this; daiva: godly; āsura: demonic; eva: certainly; ca: and; daivaḥ: divine; vistaraśaḥ: in great detail; proktaḥ: said; āsuraṁ: demonic; pārtha: O son of Pritā; me: from Me; śṛṇu: hear.
16.6 Pārtha (Arjuna), in this world there are two kinds of created beings, one is divine and the other, demonic. I have explained at length to you the Divine qualities, now understand the demonic qualities also, so that you will understand and live your life blissfully and happily.
##
*pravṛttiṁ ca nivṛttiṁ ca janā na vidurāsurāḥ I na śaucaṁ nāpi cācāro na satyaṁ teṣu vidyate II 16.7*
pravṛttiṁ: bondages; ca: also; nivṛttiṁ: liberation; ca: and; janāḥ: persons; na: never; viduḥ: know; āsurāḥ: demoniac qualities; na: never; śaucaṁ: cleanliness; na: nor; api: also; ca: and; ācāraḥ: behavior; na: never; satyaṁ: truth; teṣu: in them; vidyate: there is.
16.7 Persons with demonic nature do not know what is bondage and what is liberation; not what is cleanliness; truthful behavior is not in them.
*asatyamapratiṣṭhaṁ te jagad āhura nīśvaram I aparaspara-saṁbhūtaṁ kim anyat kāmahaitukam II 16.8*
asatyaṁ: unreal; apratiṣṭhaṁ: without foundation; te: they; jagat: the cosmic manifestation; āhuḥ: is said; anīśvaram: with no controller; aparasparasaṁbhūtaṁ: born of mutual union; kimanyat: there is no other cause; kāmahaitukam: it is due to lust only.
16.8 People with such qualities think there is no ultimate energy or intelligence that is running this planet earth, that is running the universe, and that this whole creation is produced out of lust and desire, and is unreal.
*etāṁ dṛṣṭimavaṣṭabhya naṣṭātmāno'lpabuddhayaḥ I prabhavanty ugra-karmāṇaḥ kṣayāya jagato'hitāḥ II 16.9*
etāṁ: thus; dṛṣṭim: vision; avaṣṭabhya: accepting; naṣṭa: lost; ātmānaḥ: self; alpabuddhayaḥ: less intelligent; prabhavanti: come forth; ugrakarmāṇaḥ: in painful activities; kṣayāya: for the destruction; jagataḥ: of the world; ahitāḥ: unbeneficial.
16.9 Following this material view of creation, these degraded souls with small intellect, lost in themselves and committing cruel deeds are engaged in the destruction of the world.
*kāmamāśritya duṣpūraṁ dambhamānamadānvitāḥ I mohādgṛhītvā 'sadgrāhān pravartante'śucivratāḥ II 16.10*
kāmaṁ: lust; āśritya: taking shelter of; duṣpūraṁ: insatiable; dambha: pride; māna: false prestige; madānvitāḥ: absorbed in conceit; mohāt: by illusion; gṛhītvā: taking; asat: nonpermanent; grāhān: things; pravartante: flourish; aśuci: unclean; vratāḥ: avowed.
16.10 Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion, they act with impure motives and for impermanent objectives.
*cintāmaparimeyāṁ ca pralayāntāmupāśritāḥ I kāmopabhogaparamā etāvaditi niścitāḥ II 16.11*
*āśāpāśaśatairbaddhāḥ kāmakrodhaparāyaṇāḥ I īhante kāmabhogārtham anyāyenā'rthasañcayān II 16.12*
cintāṁ: fears and anxieties; aparimeyāṁ: unmeasurable; ca: and; pralayāntāṁ: unto the point of death; upāśritāḥ: having taken shelter of them; kāmopabhoga: sense gratification; paramāḥ: the highest goal of life; etavad: thus; iti: in this way; niścitāḥ: ascertained; āśāpāśa: entanglements in the network of hope; śataiḥ: by hundreds; baddhāḥ: being bound; kāma: lust; krodha: anger; parāyaṇāḥ: always situated in that mentality; īhante: desire; kāma: lust; bhogā: sense enjoyment; arthaṁ: for that purpose; anyāyenā: illegally; artha: wealth; sañcayān: accumulate.
16.11,12 Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything; bound by hundreds of ties of desire and enslaved and filled with anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures.
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*idamadya mayā labdham imaṁ prāpsye manoratham I idamastīdamapi me bhaviṣyati punardhanam II 16.13*
idaṁ: this; adya: today, now; mayā: by me; labdhaṁ: attained; imaṁ: this; prāpsye: I shall gain; manoratham: according to my desires; idaṁ: this; asti: there is; idaṁ: this; api: also; me: mine; bhaviṣyati: will increase in the future; punaḥ: again; dhanaṁ: wealth.
16.13 They think: This has been gained by me today; I shall fulfill this desire; I have this much wealth and will have more wealth in the future;
*asau mayā hataḥ śatrur haniṣye cāparānapi I īśvaro'hamahaṁ bhogī siddho'haṁ balavānsukhī II 16.14*
*āḍhyo'bhijanavānasmi ko'nyo'sti sadṛśo mayā I yakṣye dāsyāmi modiṣya ity ajñānavimohitāh II 16.15*
asau: that; mayā: by me; hataḥ: has been killed; śatruḥ: enemy; haniṣye: I shall kill; ca: also; aparān: others; api: certainly; īśvaro: the lord; ahaṁ: I am; ahaṁ: I am; bhogī: the enjoyer; siddhaḥ: complete, perfect; ahaṁ: I am; balavān: powerful; sukhī: happy; āḍhyaḥ: wealthy; abhijanavān: surrounded by aristocratic relatives; asmi: I am; kaḥ: who else; anyaḥ: other; asti: there is; sadṛśo: like; mayā: me; yakṣye: I shall sacrifice; dāsyāmi: I shall give charity; modiṣya: I shall rejoice; iti: thus; ajñāna: by ignorance; vimohitāḥ: misled, deluded by.
16.14, 15 That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy; I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance.
*aneka-citta-vibhrāntā mohajālasamāvṛtāḥ I prasaktāḥ kāmabhogeṣu patanti narake'śucau II 16. 16*
aneka: many; citta vibhrāntāḥ: perplexed by anxieties; moha jāla: by a net of illusions; samāvṛtāḥ: surrounded; prasaktāḥ: attached; kāma: lust; bhogeṣu: sense gratification; patanti: slides down; narake: into hell; aśucau: unclean.
16.16 Thus confused by various anxieties and caught in a net of illusions, one becomes too deeply attached to sensory pleasures and falls into hell.
*ātmasaṁbhāvitāḥ stabdhā dhana-māna-madānvitāḥ I yajante nāma-yajñais te dambhenā'vidhipūrvakam II 16.17*
ātmasaṁbhāvitāḥ: self-complacent; stabdhāḥ: conceited; dhanamāna: wealth and false pride; madānvitāḥ: absorbed in pride; yajante: perform sacrifices; nāma: in name only; yajñaiḥ: with such a sacrifice; te: they; dambhena: out of pride; avidhipūrvakaṁ: without following regulations.
16.17 Self-complacent and always conceited, deluded by wealth and false pride, they perform superficial sacrifices in name only, without following the vedic rules or regulations.
*ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ ca saṁśritāḥ I mām-ātma-paradeheṣu pradviṣanto'bhyasūyakāḥ II 16.18*
ahaṁkāraṁ: false ego; balaṁ: power, strength; darpaṁ: arrogance, pride; kāmaṁ: lust; krodhaṁ: anger; ca: also; saṁśritāḥ: having taken shelter; mām: of Me; ātma: one's own; paradeheṣu: in other bodies; pradviṣantaḥ: blasphemes against God; abhyasūyakāḥ: envious.
16.18 The demonic person, consumed by ego, power, pride, lust and anger, becomes envious of the supreme personality of godhead, who is situated in his own body and in the bodies of others, and blasphemes against Him.
*tānahaṁ dviṣataḥ krūrān saṁsāreṣu narādhamān I kṣipāmy ajasram aśubhān āsurīṣveva yoniṣu II 16.19*
tān: those; ahaṁ: I; dviṣataḥ: envious; krūrān: cruel, wicked; saṁsāreṣu: into the ocean of material existence; narādhamān: the lowest of mankind; kṣipāmi: put; ajasraṁ: repeatedly; aśubhān: inauspicious; āsurīṣu: demonic; eva: certainly; yoniṣu: in the wombs.
16.19 Those who are envious (of Him) and cruel, who are the lowest among men, I repeatedly cast into the ocean of material existence, into various lowly, demonic forms of life.
*āsurīṁ yonimapannā mūḍhā janmani janmani I māmaprāpyaiva kaunteya tato yāntyadhamāṁ gatim II 16.20*
āsurīṁ: demonic; yoniṁ: species; apannā: gaining; mūḍhāḥ: the foolish; janmani janmani: in birth after birth; mām: unto Me; aprāpya: without achieving; eva: certainly; kaunteya: O son of Kuntī; tataḥ: thereafter; yānti: goes; adhamāṁ: condemned; gatim: destination.
16.20 These foolish beings attain repeated birth amongst the species of demoniac life. Without ever achieving Me, O Kaunteya (Son of Kuntī), they sink into the most abominable existence.
*trividhaṁ narakasyedaṁ dvāraṁ nāśanamātmanaḥ I kāmaḥ krodhastathā lobhas tasmādetattrayaṁ tyajet II 16.21*
trividhaṁ: three kinds of; narakasya: hellish; idaṁ: this; dvāraṁ: gate; nāśanaṁ: ruin, destruction; ātmanaḥ: of the self; kāmaḥ: lust; krodhaḥ: anger; tathā: as well as; lobhaḥ: greed; tasmāt: therefore; etat: these; trayaṁ: three; tyajet: give up.
16.21 There are three gates leading to this hell: lust, anger and greed. As they lead to the degradation of the soul, these three are to be abandoned.
*etairvimuktaḥ kaunteya tamodvāraistribhirnaraḥ I ācaratyātmanaḥ śreyas tato yāti parāṁ gatim II 16.22*
etaiḥ: by these; vimuktaḥ: escaped; kaunteya: O son of Kuntī; tamodvāraiḥ: the gates of darkness; tribhiḥ: three kinds of; naraḥ: a person; ācarati: acts, behaves; ātmanaḥ: self; śreyaḥ: benediction; tataḥ: thereafter; yāti: goes; parāṁ: supreme; gatim: destination
16.22 Those who have escaped these three gates of hell, O Kaunteya, behave in a manner beneficial to the (evolution of the) soul, and thus (gradually) attain the supreme destination.
*yaḥ śāstravidhimutsṛjya vartate kāmakārataḥ I na sa siddhimavāpnoti na sukhaṁ na parāṁ gatim II 16.23*
yaḥ: anyone; śāstravidhiṁ: the injunctions of the scriptures; utsṛjya: giving up; vartate: remains; kāmakārataḥ: acting whimsically in lust; na: never; saḥ: he; siddhiṁ: perfection; avāpnoti: achieves; na: never; sukhaṁ: happiness; na: never; parāṁ: the supreme; gatim: destination.
16.23 But he who discards scriptural injunctions and acts according to his base impulses attains neither perfection, nor happiness, nor the supreme destination.
*tasmācchāstraṁ pramāṇaṁ te kāryākāryavyavasthitau I jñātvā śāstravidhānoktaṁ karma kartumihārhasi II 16.24*
tasmāt: therefore; śāstraṁ: scriptures; pramāṇaṁ: evidence; te: your; kārya: duty; akārya: forbidden activities; vyavasthitau: in determining; jñātvā: knowing; śāstra: of scripture; vidhāna: regulations; uktaṁ: as declared; karma: work; kartuṁ: to do; ihā'rhasi: you should do it
16.24 By the regulations of the scriptures, one should understand what is duty and what is not duty. After being versed in scriptural injunctions, one should act accordingly.
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde daivāsurasaṁpad vibhāgayogo nāma ṣoḍaśo'dhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the sixteenth chapter named, *Daivāsura Saṁpad Vibhāga Yogaḥ***,** *'The Yoga of Divine and Demonic Nature.'*
## Śraddhatraya Vibhāga Yogaḥ
*arjuna uvāca*
*ye śāstravidhim utsṛjya yajante śraddhayānvitāḥ I teṣāṁ niṣṭhā tu kā kṛṣṇa sattvamāho rajastamaḥ II 17.1*
arjuna uvāca: Arjuna says; ye: those; śāstravidhiṁ: the regulations of scripture; utsṛjya: giving up; yajante: worship; śraddhayā: authenticity; anvitāḥ: possessed of; teṣāṁ: of them; niṣṭhā: faith; tu: but; kā: what is that; Kṛṣṇa: O Kṛṣṇa; sattvaṁ: in goodness; āho: said; rajas: in aggression; tamaḥ: in ignorance.
17.1 Arjuna says: What is the mode of devotion of those who perform spiritual practices with authenticity, but without following the scriptural injunctions, O Kṛṣṇa? Is it in the mode of goodness, aggression or ignorance?
*śrībhagavānuvāca trividhā bhavati śraddhā dehināṁ sā svabhāvajā I sāttvikī rājasī caiva tāmasī ceti tāṁ śṛṇu II 17.2*
śrī bhagavan uvāca: Kṛṣṇa says; trividhā: three kinds; bhavati: become; śraddhā: authenticity; dehināṁ: of the body; sā: that; svabhāvajā: according to his nature; sāttvikī : nature of goodness; rājasī: nature of aggression; ca: also; eva: certainly; tāmasī: nature of ignorance; ca: and; iti: thus; tāṁ: that; śṛṇu: hear from Me. |
## Chapter 17
17.2 The Supreme Lord says: The natural authenticity (faith) of embodied beings is of three kinds: goodness, aggression, and ignorance. Now hear about these from Me.
*sattvānurūpā sarvasya śraddhā bhavati bhārata I śraddhāmayo'yam puruṣo yo yacchraddhaḥ sa eva saḥ II 17.3*
satvānurūpā: according to the existence; sarvasya: of everyone; śraddhā: authenticity; bhavati: becomes; bhārata: O son of Bhārata; śraddhā: authenticity; mayaḥ: full; ayam: this; puruṣaḥ: living entity; yaḥ: anyone; yat: that; śraddhaḥ: sincerity; saḥ: that; eva: certainly; saḥ: he.
17.3 O Arjuna, the authenticity of each is in accordance with one's own natural disposition. One is known by one's authenticity. One can become whatever one wants to be.
*yajante sāttvikā devān yakṣarakṣāṁsi rājasāḥ I pretān-bhūta-gaṇāṁś cānye yajante tāmasā janāḥ II 17.4*
yajante: worship; sāttvikāḥ: those who are in the mode of goodness; devān: deities; yakṣarakṣāṁsi rājasāḥ: those who are in the mode of aggression worship demons; pretān: dead spirits; bhūtagaṇān: ghosts; cā 'nye: and others; yajante: worship; tāmasāḥ: in the mode of ignorance; janāḥ: people.
17.4 Men in the nature of goodness worship the deities; those in the nature of aggression worship the demons and those in the nature of ignorance worship ghosts and spirits.
*aśāstravihitaṁ ghoraṁ tapyante ye tapo janāḥ I dambhāhaṅkārasamyuktāḥ kāmarāgabalānvitāḥ II 17.5*
*karśayantaḥ śarīrasthaṁ bhūtagrāmamacetasaḥ I mām caivāntah śarīrasthaṁ tān viddhy āsura-niścayān II 17.6*
aśāstra: not mentioned in the scriptures; vihitaṁ: directed; ghoraṁ: harmful to others; tapyante: undergo penances; ye: those; tapaḥ: austerities; janāḥ: persons; dambha: pride; ahaṁkāra: egoism; samyuktāḥ: engaged; kāma: lust; rāga: attachment; bala: force; anvitāḥ: impelled by; karṣayantaḥ: tormenting; śarīrasthaṁ: situated within the body; bhūtagrāmaṁ: combination of material elements; acetasaḥ: by such a misled mentality; mām: to Me; ca: also; eva: certainly; antaḥ: within; śarīrasthaṁ: situated in the body; tān: them; viddhi: understand; āsura: demons; niścayān: certainly.
17.5,6 Ignorant persons of demonic nature are those who practice severe austerities without following the prescription of the scriptures, who are full of hypocrisy and egotism, who are impelled by the force of desire and attachment and who senselessly torture the elements in their body and also Me who dwells within the body.
*āhārastvapi sarvasya trividho bhavati priyaḥ I yajñastapastathā dānaṁ teṣāṁ bhedamimaṁ śṛṇu II 17.7*
āhāra: eating; tu: certainly; api: also; sarvasya: of everyone; trividhaḥ: three kinds; bhavati: there are; priyaḥ: dear; yajñaḥ: sacrifice; tapaḥ: austerity; tathā: also; dānaṁ: charity; teṣāṁ: of them; bhedaṁ: differences; imaṁ: thus; śṛṇu: hear.
17.7 Food that we consume is of three kinds, according to the three types of material nature. So are the sacrifice, austerity and charity. Hear the difference between these three.
*āyuḥsattvabalārogy- asukhaprītivivardhanāḥ I rasyāḥ snigdhāḥ sthirā hṛdyā āhārāḥ sāttvikapriyāḥ II 17.8*
āyuḥ: duration of life; sattva: existence; bala: strength; ārogya: health; sukha: happiness; prīti: satisfaction; vivardhanāḥ: increasing; rasyāḥ: juicy; snigdhāḥ: fatty; sthirāḥ: enduring; hṛdyāḥ: pleasing to the heart; āhārāḥ: food; sāttvika: goodness; priyāḥ: palatable.
17.8 The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Such foods are liked by persons in the mode of goodness.
*kaṭv-amla-lavaṇāty-uṣṇa- tīkṣṇa rūkṣa vidāhinaḥ I āhārā rājasasyeṣṭā duḥkha-śokāmaya-pradāḥ II 17.9*
kaṭu: bitter; amla: sour; lavaṇa: salty; atyuṣṇa: very hot; tīkṣṇa: pungent; rūkṣa: dry; vidāhinaḥ: burning; āhārāḥ: food; rājasasya: in the mode of aggression; iṣṭāḥ: palatable; duḥkha: distress; śoka: misery; āmaya pradāḥ: causing disease.
17.9 People in the mode of aggression like foods that are very bitter, sour, salty, hot, pungent, dry, and burning, and cause pain, grief, and disease.
*yātayāmaṁ gatarasaṁ pūti paryuṣitaṁ ca yat I ucchiṣṭam api cā medhyaṁ bhojanaṁ tāmasapriyam II 17.10*
yātayāmaṁ: food cooked three hours before being eaten; gatarasaṁ: tasteless; pūti: bad smelling; paryuṣitaṁ: decomposed; ca: also; yat: that which; ucchiṣṭam: remnants of food eaten by others; api: also; ca: and; amedhyaṁ: untouchable; bhojanaṁ: eating; tāmasa: in the mode of darkness; priyam: dear
17.10 People in the mode of ignorance like foods that are stale, tasteless, putrid, rotten, refuse, and of impure energy.
*aphalākāṅkṣibhir yajño vidhidṛṣto ya ijyate I yaṣṭavyam eveti manaḥ samādhāya sa sāttvikaḥ II 17.11*
aphalākāṅkṣibhiḥ: without desire for result; yajñaḥ: sacrifice; vidhi : accordingly; dṛṣtaḥ: direction; yaḥ: anyone; ijyate: performs; yaṣṭavyaṁ: must be performed; eva: certainly; iti: thus; manaḥ: mind; samādhāya: fixed in; saḥ: he; sāttvikaḥ: in the nature of goodness
17.11 Sacrifice without expectation of results, as stipulated in the scriptures, with a firm belief and conviction that it is a duty, is in the mode of goodness.
*abhisandhāya tu phalaṁ dambhārthamapi caiva yat I ijyate Bhārataśreṣṭha taṁ yajñaṁ viddhi rājasam II 17.12*
abhisandhāya: desiring; tu: but; phalaṁ: the result; dambha: pride; arthaṁ: for the sake of; api: also; ca: and; eva: certainly; yat: that which; ijyate: is offered; bharataśreṣṭha: O chief of the Bhāratas; taṁ: that; yajñaṁ: sacrifice; viddhi: know; rājasam : in the mode of aggression
17.12 O Arjuna, that sacrifice that is performed with expectation of result or for show out of pride, is of the nature of aggression.
*vidhihīnam asṛṣṭānnaṁ mantrahīnamadakṣiṇam I śraddhā-virahitaṁ yajñaṁ tāmasaṁ paricakṣate II 17.13*
vidhihīnaṁ: without scriptural direction; asṛṣṭānnaṁ: without distribution of prasadam; mantrahīnaṁ: with no chanting of the vedic hymns; adakṣiṇam: with no remunerations to the priests; śraddhā: authenticity; virahitaṁ: without; yajñaṁ: sacrifice; tāmasaṁ: in the mode of ignorance; paricakṣate: is to be considered
17.13 Sacrifice that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, authenticity, and gift, is said to be in the mode of ignorance.
*deva-dvija-guru-prājña- pūjanaṁ śaucamārjavam I brahmacaryamahiṁsā ca śārīraṁ tapa ucyate II 17.14*
deva: deities; dvija: the priest; guru: the master; prājña: worshipable personalities; pūjanaṁ: worship; śaucaṁ: cleanliness; ārjavam: simplicity; brahmacaryaṁ: living in reality; ahiṁsā: nonviolence; ca: also; śārīraṁ: pertaining to the body; tapa: austerity; ucyate: is said to be
17.14 The worship of deities, the priest, the guru, and the wise; purity, honesty, living in reality, and nonviolence are said to be austerity of deed.
*anudvegakaraṁ vākyaṁ satyaṁ priyahitaṁ ca yat I svādhyāyābhyasanaṁ caiva vāṅmayaṁ tapa ucyate II 17.15*
anudvega: not agitating; karaṁ: producing; vākyaṁ: words; satyaṁ: truthful; priya: dear; hitaṁ: beneficial; ca: also; yat: which; svādhyāya: vedic study; abhyasanaṁ: practice; ca: also; eva: certainly; vāṅmayaṁ: of the voice; tapa: austerity; ucyate: is said to be
17.15 Speech that is non-offensive, truthful, pleasant, beneficial, and is used for the regular study of scriptures is called austerity of word.
*manaḥ prasādaḥ saumyatvaṁ maunamātmavinigrahaḥ I bhāva-saṁśuddhir ity etat tapo mānasam ucyate II 17.16*
manaḥ prasādaḥ: fulfillment of the mind; saumyatvaṁ: satisfied; maunaṁ: gravity; ātma: self; vinigrahaḥ: control; bhāva: nature; saṁśuddhiḥ: purification; iti: thus; etat: that is; tapaḥ: austerity; mānasaṁ: of the mind; ucyate: is said to be.
17.16 Serenity of mind, gentleness, equanimity, self-control, and purity of thought are called austerity of thought.
*śraddhayā parayā taptaṁ tapastattrividhaṁ naraiḥ I aphalākāṅkṣibhiryuktaiḥ sāttvikaṁ paricakṣate II 17.17*
śraddhayā: with authenticity; parayā: transcendental; taptaṁ: execution; tapaḥ: austerity; tat: that; trividhaṁ: three kinds; naraiḥ: by men; aphalākāṅkṣibhiḥ: without desires for fruits; yuktaiḥ: engaged; sāttvikaṁ: in the mode of goodness; paricakṣate: is called
17.17 The above mentioned threefold austerity (of thought, word, and deed), practiced by yogis with supreme authenticity, without a desire for the fruit, is said to be in the mode of goodness.
*satkāra-māna-pūjārthaṁ tapo dambhena caiva yat I kriyate tadiha proktaṁ rājasaṁ calamadhruvam II 17.18*
satkāra: respect; māna: honor; pūjārthaṁ: for worship; tapaḥ: austerity; dambhena: pride; ca: also; eva: certainly; yat: which is; kriyate: performed; tat: that; iha: in this world; proktaṁ: is said; rājasaṁ: in the mode of aggression; calaṁ: flickering; adhruvam: temporary
17.18 Austerity that is performed for gaining respect, honor, reverence, and for the sake of show, yielding an uncertain and temporary result, is said to be in the mode of aggression.
*mūḍhagrāheṇātmano yat pīḍayā kriyate tapaḥ I parasyotsādanārthaṁ vā tattāmasamudāhṛtam II 17.19*
mūḍha: foolish; grāheṇā: with endeavor; atmanaḥ: of one's own self; yat: which; pīḍayā: by torture; kriyate: is performed; tapaḥ: penance; parasya: to others; utsādanārthaṁ: causing annihilation; vā: or; tat: that; tāmasaṁ: in the mode of darkness; udāhṛtam: is said to be
17.19 Austerity performed with foolish stubbornness or with self-torture or for harming others, is said to be in the mode of ignorance.
*dātavyamiti yaddānaṁ dīyate'nupakāriṇe I deśe kāle ca pātre ca tad dānaṁ sāttvikaṁ smṛtam II 17.20*
dātavyaṁ: worth giving; iti: thus; yat: that which; dānaṁ: charity; dīyate: given; anupakāriṇe: to person who does no service in return; deśe: in place; kāle: in time; ca: also; pātre: suitable person; ca: and; tat: that; dānaṁ: charity; sāttvikaṁ: in the mode of goodness; smṛtam: consider
17.20 Charity that is given at the right place and time as a matter of duty to a deserving candidate who does nothing in return, is considered to be in the mode of goodness.
*yattu pratyupakārārthaṁ phalamuddiśya vā punaḥ I dīyate ca parikliṣṭaṁ tad dānaṁ rājasaṁ smṛtam II 17.21*
yat: that which; tu: but; pratyupakārārthaṁ: for the sake of getting some return; phalaṁ: result; uddiśya: desiring; vā: or; punaḥ: again; dīyate: is given in charity; ca: also; parikliṣṭaṁ: grudgingly; tat: that; dānaṁ: charity; rājasaṁ: in the mode of aggression; smṛtam: is understood to be
17.21 Charity that is given unwillingly or to get something in return or to gain some result is in the mode of aggression.
*adeśa-kāle yad dānam apātrebhyaś ca dīyate I asat-kṛtam avajñātaṁ tat tāmasamudāhṛtam II 17.22*
adeśa: unpurified place; kāle: unpurified time; yat: that which; dānaṁ: charity; apātrebhyaḥ: to unworthy persons; ca: also; dīyate: is given; asatkṛtaṁ: without respect; avajñātaṁ: without proper attention; tat: that; tāmasaṁ: in the mode of darkness; udāhṛtam: is said to be
17.22 Charity that is given at a wrong place and time to unworthy persons or without paying respect to the receiver or with ridicule is in the mode of ignorance.
*Oṁ tat sad iti nirdeśo brahmaṇastrividhaḥ smṛtaḥ I brāhmaṇās tena vedās ca yajñāśca vihitāḥ purā II 17.23*
Oṁ: indication of the Supreme; tat: that; sat: eternal; iti: that; nirdeśaḥ: indication; brahmaṇaḥ: of the Supreme; trividhaḥ: three kinds; smṛtaḥ: consider; brāhmaṇāḥ: the brahmaṇas; tena: therefore; vedāḥ: the vedic literature; ca: also; yajñāḥ: sacrifice; ca: also; vihitāḥ: used; purā: formerly
17.23 'OṀ Tat Sat' is said to be the threefold name of the eternal Being (Brahma). Persons with good (brahminic) qualities, the Vedas, and the selfless service (seva, yajña) were created by and from Brahma in the ancient time.
*tasmād oṁ ity udāhṛtya yajña-dāna-tapaḥ-kriyāḥ I pravartante vidhānoktāḥ satataṁ brahmavādinām II 17.24*
tasmāt: therefore; Om: beginning with om; iti: thus; udāhṛtya: indicating; yajña: sacrifice; dāna: charity; tapaḥ: penance; kriyāḥ: performances; pravartante: begin; vidhānoktāḥ: according to scriptural regulation; satataṁ: always; brahmavādinām: of the transcendentalists
17.24 Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering 'OM' by the knowers of the supreme Being.
*tad ity anabhisandhāya phalaṁ yajñatapaḥkriyāḥ I dāna-kriyāś ca vividhāḥ kriyante mokṣak-āṅkṣibhiḥ II 17.25*
tat: that; iti: they; anabhisandhāya: without fruitive result; phalaṁ: result of sacrifice; yajña: sacrifice; tapaḥ: penance; kriyāḥ: activities; dāna: charity; kriyāḥ: activities; ca: also; vividhāḥ: varieties; kriyante: done; mokṣakāṅkṣibhiḥ: those who actually desire liberation.
17.25 Various types of sacrifice, charity, and austerity are performed by the seekers of liberation by uttering 'Tat' (or He is all) without seeking a reward.
*sadbhāve sādhubhāve ca sad ity etat prayujyate I praśaste karmaṇi tathā sac-chabdaḥ pārtha yujyate II 17.26*
*yajñe tapasi dāne ca sthitiḥ sad iti cocyate I karma caiva tad arthīyaṁ sadityevābhidhīyate II 17.27*
sadbhāve: in the sense of the nature of the Truth; sādhubhāve: in the sense of the nature of devotion; ca: also; sat: the Truth; iti: thus; etat: this; prayujyate: is used; praśaste: auspicious; karmaṇi: activities; tathā: also; sacchabdaḥ: the sound sat; pārtha: O son of Prithā; yujyate: is used; yajñe: sacrifice; tapasi: in penance; dāne: charity; ca: also; sthitiḥ: situated; sat: the Truth; iti: thus; ca: and; ucyate: pronounced; karma: work; ca: also; eva: certainly; tad: that; arthīyaṁ: are meant; sat: Truth; iti: thus; eva: certainly; abhidhīyate: is called.
17.26,27 The word 'Sat' is used in the sense of reality and goodness. The word 'Sat' is also used for an auspicious act, O Pārtha (Arjuna). Authenticity in sacrifice, charity, and austerity is also called 'Sat'. Selfless service for the sake of the Supreme is, in truth, termed as 'Sat'.
*aśraddhayā hutaṁ dattaṁ tapastaptaṁ kṛtaṁ ca yat I asadityucyate pārtha na ca tatpretya no iha II 17.28*
aśraddhayā: without authenticity; hutaṁ: offered in sacrifice; dattaṁ: given; tapaḥ: penance; taptaṁ: executed; kṛtaṁ: performed; ca: also; yat: that which; asat: not Truth; iti: thus; ucyate: is said to be; pārtha: O son of Prithā; no: never; ca: also; tat: that; pretya: after death; na: nor; iha: in this life.
17.28 Whatever is done without authenticity whether it is sacrifice, charity, austerity, or any other act is called 'asat.' It has no value here or hereafter, O Pārtha (Arjuna).
*iti śrīmad bhagavadgītāsūpaniṣatsu brahmavidyāyām yogaśāstre śrīkṛṣṇārjuna saṁvāde*
### *śraddhātraya-vibhāgayogo nāma saptadaśodhyāyaḥ II*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the seventeenth chapter named, *Śraddhātrayā Vibhāga Yogaḥ***,** *'The Yoga Discerning the Three-Fold Faith.'* |
# Chapter 18: Conclusion—The Perfection of Renunciation
*arjuna uvāca sannyāsasya mahābāho tattvamicchāmi veditum I tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana II 18.1*
arjuna uvāca: Arjuna says; sannyāsasya: monkhood; mahābāho: O mightyarmed one; tattvaṁ: truth; icchāmi: I wish; veditum: to understand; tyāgasya: of renunciation; ca: also; hṛṣīkeśa : O master of the senses; pṛthak: differently; keśiniṣūdana: O killer of the Kesi demon
18.1 O mighty armed Kṛṣṇa, I wish to understand what is the essence, tattva of renunciation, tyāga and the renounced order of life, sannyāsa, and the difference between the two, O Hriśikeṣa, O Killer of the demon Keśī.'
*śrībhagavānuvāca*
*kāmyānāṁ karmaṇāṁ nyāsaṁ sannyāsaṁ kavayo viduḥ I sarvakarmaphalatyāgaṁ prāhus tyāgaṁ vicakṣaṇāḥ II 18.2*
śrībhagavānuvāca: Śrī Bhagavān says; kāmyānāṁ: with desire; karmaṇāṁ: activities; nyāsaṁ: renunciation; sannyāsaṁ: renounced order of life; kavayaḥ: the learned; viduḥ: know; sarva: of all; karma: activities; phala: of results; tyāgaṁ: renunciation; prāhuḥ: call; tyāgaṁ: renunciation; vicakṣaṇāḥ: the experienced
18.2 Bhagavān Kṛṣṇa says, the renouncing of all selfish work based on desire, is what the learned ones call as sannyāsa, the renounced order of life. And renunciatig the attachment to fruit or result of one's actions is what the wise ones call as tyāga, renunciation.
*tyājyaṁ doṣavadity eke karma prāhurmanīṣiṇaḥ I yajña-dāna-tapaḥ-karma na tyājyamiticāpare II 18.3*
tyājyaṁ: must be given up; doṣavad: like sins; iti: thus; eke: one group; karma: work; prāhuḥ: said; manīṣiṇaḥ: of great thinkers; yajña: sacrifice or service; dāna: charity; tapaḥ: penance or austerity; karma: work; na: never; tyājyaṁ: is to be given up; iti: thus; ca: certainly; apare: others
18.3 Some learned men say that all kinds of result-based activities are faulty and should be given up, but there are yet other sages who maintain that acts of enriching sacrifice [yajña], charity [dāna] and austerity [tapaḥ] should never be given up.
*niścayaṁ śṛṇu me tatra tyāge bharatasattama I tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ II 18.4*
niścayaṁ: certainty; śṛṇu: hear; me: from Me; tatra: there; tyāge: in the matter of renunciation; bharata sattama: O best of the Bhāratas; tyāgaḥ: renunciation; hi: certainly; puruṣavyāghra: O tiger among human beings; trividhaḥ: three kinds; samprakīrtitaḥ : is declared
18.4 Arjuna, best of Bhāratas, now listen from Me certainly about renunciation or tyāga; O tiger among men, renunciation or tyāga is declared to be of three kinds.
*yajñadānatapaḥ karma na tyājyaṁ kāryameva tat I yajño dānaṁ tapaścaiva pāvanāni manīṣiṇām II 18.5*
yajña: sacrifice; dāna: charity; tapaḥ: penance; karma: activities; na: never; tyājyaṁ: to be given up; kāryaṁ: must be done; eva: certainly; tat: that; yajñaḥ: service; dānaṁ: charity; tapaḥ: austerity; ca: also; eva: certainly; pāvanāni: purifying; manīṣiṇām: even of the great souls
18.5 Acts of enriching sacrifice [tyāga], charity [dāna] and austerity [tapaḥ] are not to be given up; they should be performed. Indeed, even the Sages are purified by enriching sacrifice, charity and penance.
*etānyapi tu karmāṇi saṅgaṁ tyaktvā phalāni ca I kartavyānīti me pārtha niścitaṁ matamuttamam II 18.6*
etāni: all this; api: certainly; tu: must; karmāṇi: activities; saṅgaṁ: association; tyaktvā: renouncing; phalāni: results; ca: also; kartavyāni: as duty; iti: thus; me: My; pārtha: O son of Pritā; niścitaṁ: definite; mataṁ: opinion; uttamam: the best
18.6 O Pārtha (Arjuna), all these acts of responsibility must also be performed without any expectation of result. That is My final and ultimate opinion.
*niyatasya tu sannyāsaḥ karmaṇo nopapadyate I mohāttasya parityāgas tāmasaḥ parikīrtitaḥ II 18.7*
niyatasya: prescribed duties; tu: but; sannyāsaḥ: renunciation; karmaṇaḥ: activities; na: never; upapadyate: is deserved; mohāt: by illusion; tasya: of which; parityāgaḥ: renunciation; tāmasaḥ: in the mode of ignorance; parikīrtitaḥ: is declared
18.7 Prescribed duties should never be renounced. If one gives up his prescribed duties through the illusion of renunciation, this is said to be in the state of ignorance.
*duḥkhamityeva yat karma kāyakleśabhayāttyajet I sa kṛtvā rājāsaṁ tyāgaṁ nai'va tyāgaphalaṁ labhet II 18.8*
duḥkhaṁ: unhappy; iti: thus; eva: certainly; yat: that which; karma: work; kāya: body; kleśa: troublesome; bhayāt: out of fear; tyajet: gives up; sa: that; kṛtvā: after doing; rājāsaṁ: in the mode of aggression; tyāgaṁ: renunciation; nai'va: certainly not; tyāga: renounced; phalaṁ: results; labhet: gain
18.8 Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the state of aggression, does not benefit from renunciation.
*kāryam ity eva yat karma niyataṁ kriyate'rjuna I saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ II 18.9*
kāryaṁ: must be done; iti: thus; eva: thus; yat: that which; karma: work; niyataṁ: prescribed; kriyate : performed; arjuna: O Arjuna; saṅgaṁ: association; tyaktvā: giving up; phalaṁ: result; ca: also; eva: certainly; saḥ: that; tyāgaḥ: renunciation; sāttvikaḥ: in the mode of goodness; mataḥ: in My opinion.
18.9 But he who performs what is prescribed, as a matter of duty, without expectation or attachment to the results, his renunciation is of the nature of satva, goodness, O Arjuna.
*na dveṣtyakuśalaṁ karma kuśale nā'nuṣajjate I tyāgī sattvasamāviṣṭo medhāvī chinnasaṁśayaḥ II 18.10*
na: never; dveṣti: hates; akuśalaṁ: inauspicious; karma: work; kuśale: in the auspicious; na: nor; anuṣajjate: becomes attached; tyāgī: the renouncer; sattva: goodness; samāviṣṭaḥ: absorbed in; medhāvī: intelligent; chinna: cut up; saṁśayaḥ: all doubts
18.10 Those who neither hate disagreeable work nor are attached to pleasant work are in a state of intelligence, goodness and renunciation, free of all doubts.
*na hi dehabhṛtā śakyaṁ tyaktuṁ karmāṇyaśeṣataḥ I yastu karma-phala-tyāgī sa tyāgītyabhidhīyate II 18.11*
na: never; hi: certainly; dehabhṛtā: of the embodied; śakyaṁ: possible; tyaktuṁ: to renounce; karmāṇi: activities of; aśeṣataḥ: altogether; yastu: anyone who; karma: work; phala: results; tyāgī: renouncer; sa tyāgī: the renouncer; iti: thus; abhidhīyate : it is said
18.11 Human beings cannot give up all activities. Therefore the one who has renounced the fruits of such activity is one who has truly renounced.
*aniṣṭamiṣṭaṁ miśraṁ ca trividhaṁ karmaṇaḥ phalam I bhavatyatyāgināṁ pretya na tu sannyāsināṁ kvacit II 18.12*
aniṣṭaṁ: undesirable; iṣṭaṁ: desirable; miśraṁ ca: or mixture; trividhaṁ: three kinds; karmaṇaḥ: work; phalam: result; bhavati: becomes; atyāgināṁ: of the non-renouncer; pretya: after death; na tu: but not; sannyāsināṁ: of the renounced order; kvacit: at any time
18.12 For one who is not renounced, the three kinds of fruits of action—desirable, undesirable and mixed—acrue after death, but not to one who has renounced.
*pañcai'tāni mahābāho kāraṇāni nibodha me I sāṅkhye kṛtānte proktāni siddhaye sarvakarmaṇām II 18.13*
*adhiṣṭhānaṁ tathā kartā karaṇaṁ ca pṛthagvidham I vividhāśca pṛthakceṣṭā daivaṁ caivātra pañcamam II 18.14*
pañca: five; etāni: all these; mahābāho: O mighty-armed one; kāraṇāni: causes; nibodha: just understand; me: from Me; sāṁkhya: in the Sāṅkhya philosophy; kṛtānte: after performance; proktāni: said; siddhaye: perfection; sarva: all; karmaṇām: actuated. adhiṣṭhānaṁ: place; tathā : also; kartā: worker; karaṇaṁ ca: and instruments; pṛthagvidham: different kinds; vividhāś ca: varieties; pṛthak: separately; ceṣṭā: endeavor; daivaṁ: the supreme; ca: also; eva: certainly; atra: here; pañcamam: five
18.13,14 Learn from Me Arjuna, the five causes that bring about the accomplishment of all action, as described in Sāṅkhya philosophy. These are: physical body that is the seat of action; the attributes of nature or guṇa, which is the doer; the eleven organs of perception and action by the life forces and finally the Divine.
*śarīra-vāṅ-manobhir yat karma prārabhate naraḥ I nyāyyaṁ vā viparītaṁ vā pañcai 'te tasya hetavaḥ II 18.15*
śarīra: body; vāk: speech; manobhiḥ: by the mind; yat: anything; karma: work; prārabhate: begins; naraḥ: a person; nyāyyaṁ: right; vā: or; viparītaṁ: the opposite; vā: or; pañca: five; ete: all these; tasya: its; hetavaḥ: causes
18.15 These five factors are responsible for whatever right or wrong actions a man performs by deed, word and thought.
*tatraivam sati kartāram ātmānaṁ kevalaṁ tu yaḥ I paśyatyakṛtabuddhitvān na sa paśyati durmatiḥ II 18.16*
tatra: there; evaṁ: certainly; sati: being; kartāraṁ: of the worker; ātmānaṁ: the self; kevalaṁ: only; tu: but; yaḥ: anyone; paśyati: sees; akṛta buddhitvāt: due to unintelligence; na: never; saḥ: he; paśyati: sees; durmatiḥ: foolish
18.16 Those who think they, their spirit, are the doers, are ignorant and do not see things as they are.
*yasya nāhaṅkṛto bhāvo buddhir yasya na lipyate I hatvā 'pi sa imāl lokān na hanti na nibadhyate II 18.17*
yasya: of one who; nā: never; ahaṁkṛtaḥ: ego; bhāvaḥ: nature; buddhiḥ: intelligence; yasya: one who; na: never; lipyate: is attached; hatvā 'pi: even killing; saḥ: he; imān: this; lokān: world; na: never; hanti: kills; na: never; nibadhyate: becomes entangled
18.17 One who is egoless, whose intelligence is not of attachment, though he may kill, is not the slayer and is never bound by his actions.
*jñānaṁ jñeyaṁ parijñātā trividhā karmacodanā I karaṇaṁ karma karteti trividhaḥ karmasaṁgrahaḥ II 18.18*
jñānaṁ: knowledge; jñeyaṁ: objective; parijñātā: the knower; trividhā: three kinds; karma: work; codanā: impetus; karaṇaṁ: the senses; karmā: work; kartā: the doer; iti: thus; trividhaḥ: three kinds; karma: work; saṁgrahaḥ: accumulation
18.18 Knowledge, object of the knowledge and the subject of the knowledge, the knower, are the three factors that stimulate action; the senses, the action and the performer comprise the three components of action.
*jñānaṁ karma ca kartā ca tridhaiva guṇabhedataḥ I procyate guṇa-sañkhyāne yathāvac chṛṇu tānyapi II 18.19*
jñānaṁ: knowledge; karma: work; ca: also; kartā: worker; ca: also; tridha: three kinds; eva: certainly; guṇabhedataḥ: in terms of different modes of material nature; procyate: is said; guṇasañkhyāne: in terms of different modes; yathāvat: as they act; śṛṇu: hear; tāni: all of them; api: also
18.19 According to the science of guṇas, there are three types in knowledge, action, and performers of action. Listen as I describe them.
*sarvabhūteṣu yenaikaṁ bhāvamavyayamīkṣate I avibhaktaṁ vibhakteṣu taj jñānaṁ viddhi sāttvikam II 18.20*
sarvabhūteṣu: in all living entities; yena: by whom; ekaṁ: one; bhāvaṁ: situation; avyayaṁ: imperishable; īkṣate: does see; avibhaktaṁ: undivided; vibhakteṣu: in the numberless divided; tat: that; jñānaṁ: knowledge; viddhi: know; sāttvikam: in the mode of goodness
18.20 That knowledge by which one imperishable reality is seen in all Existence, undivided in the divided, is knowledge in the state of goodness.
*pṛthaktvena tu yajjñānaṁ nānābhāvān pṛthagvidhān I vetti sarveṣu bhūteṣu taj jñānaṁ viddhi rājasam II 18.21*
pṛthaktvena: because of division; tu: but; yajjñānaṁ: which knowledge; nānābhāvān: various situations; pṛthagvidhān: differently; vetti: one who knows; sarveṣu: in all; bhūteṣu: living entities; tajjñānaṁ: that knowledge; viddhi: must be known; rājasam: in terms of aggression
18.21 The knowledge by which one sees different realities of various types among all beings as separate from one another; such knowledge is in the mode of aggression.
*yat tu kṛtsnavad ekasmin kārye saktaṁ ahaitukam I atattvārthavadalpaṁ ca tat tāmasamudāhṛtam II 18.22*
yat: that which; tu: but; kṛtsnavat: all in all; ekasmin: in one; kārye: work; saktaṁ: attached; ahaitukam: without cause; atattvārthavat: without reality; alpaṁ: very meager; ca: and; tat: that; tāmasaṁ: in the mode of darkness; udāhṛtam: is spoken
18.22 The irrational, baseless, and worthless knowledge by which one clings to one single effect as if it is everything, such knowledge is in the mode of darkness of ignorance.
*niyataṁ saṅgarahitam arāgadveṣataḥ kṛtam I aphalaprepsunā karma yat tat sāttvikamucyate II 18.23*
niyataṁ: regulative; saṅgarahitaṁ: without attachment; arāgadveṣataḥ: without love or hatred; kṛtam: done; aphalaprepsunā: without fruitive result; karma: acts; yat: which; tat: that; sāttvikaṁ: in the mode of goodness; ucyate: is called
18.23 Obligatory duty performed without likes and dislikes and without selfish motives and attachment to the fruit, is in the mode of goodness.
*yat tu kāmepsunā karma sāhaṁkāreṇa vā punaḥ I kriyate bahulāyāsaṁ tad rājasamudāhṛtam II 18.24*
yat: that which; tu: but; kāmepsunā: with fruitive result; karma: work; sāhaṁkāreṇa: with ego; vā: or; punaḥ: again; kriyate: performed; bahulāyāsaṁ: with great labor; tat: that; rājasaṁ: in the mode of passion; udāhṛtam: is said to be
18.24 Action performed with ego, with selfish motives, and with too much effort, is in the mode of aggression.
*anubandhaṁ kṣayaṁ hiṁsām anapekṣya ca pauruṣam I mohād ārabhyate karma yat tat tāmasamucyate II 18.25* |
anubandhaṁ: future bondage; kṣayaṁ: destruction; hiṁsām: violence; anapekṣya: without consideration of consequences; ca: also; pauruṣam: ability; mohāt: by illusion; ārabhyate: begun; karma: work; yat: which; tat: that; tāmasaṁ: in the mode of ignorance; ucyate: is said to be
18.25 Action that is undertaken because of delusion, disregarding consequences, loss, injury to others, as well as one's own ability, is in the mode of ignorance.
*muktasaṅgo'nahaṁvādī dhṛtyutsāhasamanvitaḥ I siddhyasiddhyor nirvikāraḥ kartā sāttvika ucyate II 18.26*
muktasaṅgaḥ: liberated from all material association; anahaṁvādī: without false ego; dhṛtyutsāha: with great enthusiasm; samanvitaḥ: qualified in that way; siddhi: perfection; asiddhyoḥ: failure; nirvikāraḥ: without change; kartā: worker; sāttvikaḥ: in the mode of goodness; ucyate: is said to be
18.26 The performer who is free from attachment, non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called sātvika.
*rāgī karmaphalaprepsur lubdho hiṁsātmako 'śuciḥ I harṣaśokānvitaḥ kartā rājasaḥ parikīrtitaḥ II 18.27*
rāgī: very much attached; karmaphala: to the fruit of the work; prepsuḥ: desiring; lubdhaḥ: greedy; hiṁsātmakaḥ: and always envious; aśuciḥ: unclean; harṣaśokānvitaḥ: complicated, with joy and sorrow; kartā: such a worker; rājasaḥ: in the mode of passion; parikīrtitaḥ: is declared
18.27 The performer who is impassioned, who desires the fruits of work, who is greedy, violent, impure, and affected by joy and sorrow, is called aggressive.
*ayuktaḥ prākṛtaḥ stabdhaḥ śaṭho naiṣkṛtiko 'lasaḥ I viṣādī dīrghasūtrī ca kartā tāmasa ucyate II 18.28*
ayuktaḥ: without reference to scriptural injunctions; prākṛtaḥ: materialistic; stabdhaḥ: obstinate; śaṭhaḥ: deceitful; naiṣkṛtikaḥ: expert in insulting others; alasaḥ: lazy; viṣādī: morose; dīrghasūtrī: procrastinating; ca: also; kartā: worker; tāmasa: in the mode of ignorance; ucyate: is said to be
18.28 The performer who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant or tamasic.
*buddherbhedaṁ dhṛteś cai 'va guṇatastrividhaṁ śṛṇu I procyamānamaśeṣeṇa pṛthaktvena dhanañjaya II 18.29*
buddheḥ: of intelligence; bhedaṁ: differences; dhṛteḥ: of steadiness; ca: also; eva: certainly; guṇataḥ: by the modes of material nature; trividhaṁ: the three kinds of; śṛṇu: just hear; procyamānaṁ: as described by Me; aśeṣeṇa: in detail; pṛthaktvena: differently; dhanañjaya: O winner of wealth
18.29 Now hear Me explain, fully and separately, the threefold division of intellect and resolve, based on modes of material Nature, O Dhanañjaya.
*pravṛttiṁ ca nivṛttiṁ ca kāryakārye bhayābhaye I bandhaṁ mokṣaṁ ca yā vetti buddhiḥ sā pārtha sāttvikī II 18.30*
pravṛttiṁ: the path of work; ca: also; nivṛttiṁ: the path of renunciation; ca: and; kārya: work that is to be done; akārye: prohibited action; bhaya: fearful; abhaye: fearlessness; bandhaṁ: obligation; mokṣaṁ ca: and liberation; yā: that which; vetti: knows; buddhiḥ: understanding; sā: that; pārtha: O son of Pritā; sāttvikī: in the mode of goodness
18.30 O Arjuna, that intellect is in the mode of goodness which understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation.
*yayā dharmamadharmaṁ ca kāryaṁ cākāryam eva ca I ayathāvat prajānāti buddhiḥ sā pārtha rājasī II 18.31*
yayā: by which; dharmaṁ: right conduct; adharmaṁ: what is not right conduct; ca: and; kāryaṁ: work; ca: also; akāryaṁ: what ought not to be done; eva: certainly; ca: also; ayathāvat: not perfectly; prajānāti: knows; buddhiḥ: intelligence; sā: that; pārtha: O son of Pritā; rājasī: in the mode of passion
18.31 That intellect is in the mode of passion that cannot distinguish between principles of right conduct and wrong doing, and right and wrong action, O Pārtha (Arjuna).
*adharmaṁ dharmamiti yā manyate tamasā 'vṛtā I sarvārthānviparītāṁśca buddhiḥ sā pārtha tāmasī II 18.32*
adharmaṁ: what is not right conduct; dharmaṁ: right conduct; iti: thus; yā: which; manyate: thinks; tamasā: by ignorance; avṛtā: covered; sarvārthān: all things; viparītāṁ: the wrong direction; ca: also; buddhiḥ: intelligence; sā: that; pārtha: O son of Pritā; tāmasī: the mode of ignorance
18.32 That intellect is in the mode of ignorance that accepts unrighteousness as righteousness and thinks everything to be that which it is not, O Pārtha.
*dhṛtyā yayā dhārayate manaḥ-prāṇendriya-kriyāḥ I yogenāvyabhicāriṇyā dhṛtiḥ sā pārtha sāttvikī II 18.33*
dhṛtyā: determination; yayā: by which; dhārayate: continued; manaḥ: mind; prāṇa: life energy; indriya: senses; kriyāḥ: activities; yogena: uniting with God; avyabhicāriṇyā: without any break; dhṛtiḥ: such determination; sā: that; pārtha: O son of Pritā; sāttvikī: in the mode of goodness
18.33 Consistent and continuous determination in controlling
the mind, breath and senses for uniting with the Divine is goodness, Pārtha.
*yayā tu dharma kāmārthān dhṛtyā dhārayate 'rjuna I prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī II 18.34*
yayā: by which; tu: but; dharma kāmārthān: for the three goals in life, right conduct, sense pleasure and wealth; dhṛtyā: by determination; dhārayate: continuously; arjuna: O Arjuna; prasaṅgena: for that; phalākāṅkṣī: desiring fruitive results; dhṛtiḥ: determination; sā: that; pārtha: O son of Pritā; rājasī: in the mode of passion
18.34 Craving for results of action while clinging to goals of proper conduct, pleasure and wealth is the state of passion, Arjuna.
*yayā svapnaṁ bhayaṁ śokaṁ viṣādaṁ madameva ca I na vimuñcati durmedhā dhṛtiḥ sā pārtha tāmasī II 18.35*
yayā: by which; svapnaṁ: dream; bhayaṁ: fearfulness; śokaṁ: lamentation; viṣādaṁ: moroseness; madaṁ: delusion; eva: certainly; ca: also; na: never; vimuñcati: is liberated; durmedhā: unintelligent; dhṛtiḥ: determination; sā: that; pārtha: O son of Pritā; tāmasī: in the mode of ignorance
18.35 Ignorant resolve which cannot go beyond dreaming, fear, grief, despair and, delusion—such is in darkness, Pārtha.
*sukhaṁ tvidānīṁ trividhaṁ śṛṇu me bharatarṣabha I abhyāsād ramate yatra duḥkhāntaṁ ca nigacchati II 18.36*
*yat tad agre viṣaṁ iva pariṇāme 'mṛtopamam I tat sukhaṁ sāttvikaṁ proktaṁ ātma-buddhi-prasādajam II 18.37*
sukhaṁ: happiness; tu: but; idānīṁ: now; trividhaṁ: three kinds; śṛṇu: hear; me: from Me; bharatarṣabha: O best amongst the Bhāratas; abhyāsāt: by practice; ramate: enjoyer; yatra: where; duḥkha: distress; antaṁ: end; ca: also; nigacchati: gains; yat: that which; tat: that; agre: in the beginning; viṣaṁ iva: like poison; pariṇāme: at the end; amṛta: nectar; upamam: compared to; tat: that; sukhaṁ: happiness; sāttvikaṁ: in the mode of goodness; proktaṁ: is said; ātma: self; buddhi: intelligence; prasādajam: satisfactory
18.36,37 And now hear from Me, O Arjuna, about three kinds of pleasure. The pleasure that one enjoys from spiritual practice results in cessation of all sorrows. The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge and is in the mode of goodness.
*viṣayendriya-saṁyogadyat tad agre 'mṛtopamam I pariṇāme visam iva tat sukhaṁ rājasaṁ smṛtam II 18.38*
viṣaya: objects of the senses; indriya: senses; saṁyogat: combination; yat: which; tat: that; agre: in the beginning; amṛtopamam: just like nectar; pariṇāme: at the end; visamiva: like poison; tat: that; sukhaṁ: happiness; rājasaṁ: in the mode of passion; smṛtam: is considered
18.38 Sensual pleasures that appear as nectar in the beginning, but become poison in the end, are in the mode of passion.
*yadagre cānubandhe ca sukhaṁ mohanamātmanaḥ I nidrālasyapramādotthaṁ tat tāmasamudāhṛtam II 18.39*
yat: that which; agre: in the beginning; ca: also; anubandhe: by binding; ca: also; sukhaṁ: happiness; mohanaṁ: illusion; ātmanaḥ: of the self; nidrā: sleeping; ālasya: laziness; pramāda: illusion; utthaṁ: produced of; tat: that; tāmasaṁ: in the mode of ignorance; udāhṛtam: is said to be
18.39 Pleasure that is delusion from beginning to end and born out of sleep, laziness and illusion is said to be of the nature of ignorance.
*na tad asti pṛthivyāṁ vā divi deveṣu vā punaḥ I sattvaṁ prakṛti-jair-muktaṁ yad ebhiḥ syāt tribhirguṇaiḥ II 18.40*
na: not; tad: that; asti: there is; pṛthivyāṁ: within the universe; vā: or; divi: in the higher planetary system; deveṣu: amongst the demigods; vā: or; punaḥ: again; sattvaṁ: existence; prakṛtijaiḥ: under the influence of material nature; muktaṁ: liberated; yat: that; ebhiḥ: by this; syāt: so becomes; tribhiḥ: by three; guṇaiḥ : modes of material nature
18.40 No one, either here or among the celestials in the higher planetary systems, is free from these three states of material nature.
*brāhmaṇa-kṣatriya-viśāṁ śūdrāṇāṁ ca parantapa I karmāṇi pravibhaktāni svabhāva-prabhavair-guṇaiḥ II 18.41* brāhmaṇa: the brāhmaṇas; kṣatriya: the kṣatriyas; visāṁ: the vaiśyas; śūdrāṇāṁ: the śūdras; ca: and; parantapa: O subduer of the enemies; karmāṇi: activities; pravibhaktāni: are divided; svabhāva: own nature; prabhavaiḥ: born of; guṇaiḥ: by the modes of material nature
18.41 Brāhmaṇas, kṣatriyas, vaiśyas and śūdras are divided in the work they do based on their nature, Parantapa (Arjuna).
*śamo damastapaḥ śaucaṁ kṣāntirārjavameva ca I jñānaṁ vijñānam āstikyaṁ brahmakarma svabhāvajaṁ II 18.42*
śamaḥ: peacefulness; damaḥ: self-control; tapaḥ: austerity; śaucaṁ: purity; kṣāntiḥ: tolerance; ārjavaṁ: honesty; eva: certainly; ca: and; jñānaṁ: knowledge; vijñānaṁ: wisdom; āstikyaṁ: belief in God; brahma: of a brahmana; karma: duty; svabhāvajaṁ: born of his own nature
18.42 The nature of Brāhmaṇa is characterized by their calmness, discipline, austerity, tolerance, honesty, knowledge, wisdom and belief in God.
*śauryaṁ tejo dhṛtir dākṣyaṁ yuddhe cāpyapalāyanam I dānamīśvarabhāvaś ca kṣātraṁ karma svabhāvajam II 18.43*
śauryaṁ: heroism; tejaḥ: power; dhṛtir: determination; dākṣyaṁ: resourcefulness; yuddhe: in battle; ca: and; api: also; apalāyanam: not fleeing; dānam: generosity; īśvara: leadership; bhāvaḥ: nature; ca: and; kṣātraṁ: kṣatriya; karma: duty; svabhāvajam: born of his own nature
18.43 Kṣatriya are characterized by their qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, leadership and generosity.
*kṛṣi gaurakṣya vāṇijyaṁ vaiśya-karma svabhāvajam I paricaryātmakaṁ karma śūdrasyā api śvabhāvajam II 18.44*
kṛṣi: plowing; gaurakṣyaṁ: protecting cows; vāṇijyaṁ: trade; vaiśya: vaiśyas; karma: duty; svabhāvajam: born of his own nature; paricaryā: service; atmakaṁ: nature; karma: duty; śūdrasyā: of the śūdra; api: also; svabhāvajaṁ: born of his own nature
18.44 Those who are good at cultivation, cattle rearing, and trade are known as Vaiśya. Those who are very good in service are classed as śūdra.
*sve sve karmaṇy abhirataḥ saṁsiddhiṁ labhate naraḥ I svakarmanirataḥ siddhiṁ yathā vindati tacchṛṇu II 18.45*
sve: own; sve: own; karmaṇi: in work; abhirataḥ: following; saṁsiddhiṁ: perfection; labhate: achieves; naraḥ: a man; svakarma: by his own duty; nirataḥ: engaged; siddhiṁ: perfection; yathā: as; vindati: attains; tat: that; śṛṇu: listen
18.45 One can attain the highest perfection by devotion to one's natural work. Listen to Me how one attains perfection while engaged in one's natural work.
*yataḥ pravṛttirbhūtānāṁ yena sarvamidaṁ tatam I svakarmaṇā tamabhyarcya siddhiṁ vindati mānavaḥ II 18.46* yataḥ: from whom; pravṛttiḥ: the emanation; bhūtānāṁ: of all living entities; yena: by whom; sarvaṁ: all; idaṁ: this; tatam: is pervaded; svakarmaṇā: in his own duties; taṁ: Him; abhyarcya: by worshiping; siddhiṁ: perfection; vindati: achieves; mānavaḥ: a man
18.46 One attains perfection by worshipping the supreme Being from whom all beings originate and by whom all this universe is pervaded through performance of one's natural duty for Him.
*śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt I svabhāva-niyataṁ karma kurvannāpnoti kilbiṣam II 18.47*
śreyān: better; svadharmaḥ: one's own rightful conduct; viguṇaḥ: imperfectly performed; paradharmāt: another's conduct; svanuṣṭhitāt: perfectly done; svabhāvaniyataṁ: prescribed duties according to one's nature; karma: work; kurvan: performing; na: never; āpnoti: achieve; kilbiṣam: sinful reactions
18.47 It is better to engage in one's rightful conduct [svadharma], even though one may not perform it to perfection, rather than to accept another's conduct and perform it perfectly. Responsibility prescribed according to one's nature, are never affected by sinful reactions.
*sahajaṁ karma kaunteya sadoṣamapi na tyajet I sarvārambhā hi doṣeṇa dhūmenā gnirivā vṛtāḥ II 18.48*
sahajaṁ: born simultaneously; karma: work; kaunteya: O son of Kuntī; sadoṣaṁ: with fault; api: although; na: never; tyajet: to be given up; sarvārambhāḥ: any venture; hi: certainly; doṣeṇa: with fault; dhūmenāgniḥivāvṛtāḥ: being covered like the smoke around the fire
18.48 Every work has some defect, just as fire is covered by smoke. One should not give up the work that is born of his own nature, even if such work is full of fault, O Kaunteya (Arjuna).
*asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ I naiṣkarmyasiddhiṁ paramāṁ sannyāsenādhigacchati II 18.49*
asaktabuddhiḥ: unattached intelligence; sarvatra: everywhere; jitātmā: control of the mind; vigataspṛhaḥ: without material desires; naiṣkarmyasiddhiṁ: perfection through the realisation of state of Brahman; paramāṁ: supreme; saṁyāsena: by the renounced order of life; adhigacchati: attains
18.49 One whose intelligence is always free from selfish attachment, who has controlled the mind and who is free from desires, by practicing renunciation [sannyāsa], attains the ultimate state of perfection of selfless work or actionlessness [naiṣkarma siddhi].
*siddhiṁ prāpto yathā brahma tathāpnoti nibodha me I samāsenaiva kaunteya niṣṭhā jñānasya yā parā II 18.50*
siddhiṁ: perfection; prāptaḥ: achieving; yathā: as; brahma: the supreme; tathā: so; apnoti: achieves; nibodha: try to understand; me: from Me; samāsena: summarily; eva: certainly; kaunteya: O son of Kuntī; niṣṭhā: stage; jñānasya: of knowledge; yā: which; parā: transcendental
18.50 Understand from Me, how one who has achieved this perfection, can attain the Supreme state of Truth, Brahman, by acting in the way I shall now summarize, Kaunteya.
## Bhagavad Gita Decoded
*buddhyā viśuddhayā yukto dhṛtyātmānaṁ niyamya ca I śabādīnviṣayāṁstyaktvā rāgadveṣau vyudasya ca II 18.51*
*viviktasevī laghvāśī yat-avāk-kāyamānasaḥ I dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ II 18.52*
*ahaṁkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham I vimucya nirmamaḥ śānto brahmabhūyāya kalpate II 18.53* |
buddhyā: by the intelligence; viśuddhayā: fully purified; yuktaḥ: such engagement; dhṛtyā: determination; atmānaṁ: self; niyamya: regulated; ca: also; śabdādīn: the sense objects, such as sound, etc.; viṣayān: sense objects; tyaktvā: giving up; rāga: attachment; dveṣau: hatred; vyudasya: having laid aside; ca: also; viviktasevī: living in a secluded place; laghvāśī: eating a small quantity; yatavāk: control of speech; kāya: body; mānasaḥ: control of the mind; dhyānayogaparaḥ: always absorbed in trance; nityaṁ: twenty-four hours a day; vairāgyaṁ: detachment; samupāśritaḥ: taken shelter of; ahaṁkāraṁ: false ego; balaṁ: false strength; darpaṁ: false pride; kāmaṁ: lust; krodhaṁ: anger; parigraham: acceptance of material things; vimucya: being delivered; nirmamaḥ: without proprietorship; śāntaḥ: peaceful; brahmabhūyāya: to become self-realized; kalpate: is understood
18.51,52,53 Endowed with purified intellect; subduing the mind with firm resolve; turning away from the objects of senses; giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed
in meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship, one becomes peaceful, free from the notion of "I" and "mine", and fit for attaining oneness with the Supreme Being.
*brahmabhūtaḥ prasannātmā na śocati na kāṅkṣati ।
samaḥ sarveṣu bhūteṣu madbhaktiṁ labhate parāṁ ॥ 18.54 ॥*
brahmabhūtaḥ: being one with the Absolute; prasannātmā: fully joyful; na: never; śocati: laments; na: never; kāṅkṣati: desires; samaḥ: equally disposed; sarveṣu: all; bhūteṣu: living entities; madbhaktiṁ: My devotion; labhate: gains; parāṁ: transcendental
18.54 Absorbed in the supreme Being, the serene one neither grieves nor desires. Becoming impartial to all beings, one obtains My highest devotional love.
*bhaktyā mām abhijānāti yāvān yaścāsmi tattvataḥ ।
tato māṁ tattvato jñātvā viśate tad-anantaram ॥ 18.55 ॥*
bhaktyā: by pure devotional service; mām: Me; abhijānāti: one can know; yāvān: as much as; yaścāsmi: as I am; tattvataḥ: in truth; tataḥ: thereafter; māṁ: Me; tattvataḥ: by truth; jñātvā: knowing; viśate: enters; tadanantaram: thereafter
18.55 By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me.
*sarvakarmāṇy api sadā kurvāṇo madvyapāśrayaḥ ।
mat-prasādād avāpnoti śāśvataṁ padamavyayam ॥ 18.56 ॥*
sarva: all; karmāṇi: activities; api: although; sadā: always; kurvāṇaḥ: performing; mat: under My; vyapāśrayaḥ: protection; mat: My; prasādāt: mercy; avāpnoti: achieves; śāśvataṁ: eternal; padaṁ: abode; avyayam: imperishable
18.56 My devotee occupied in everyday life still reaches under My protection the imperishable ultimate abode through my mercy, through devotion to Me.
*cetasā sarvakarmāṇi mayi sannyasya matparaḥ ।
buddhiyogam upāśritya maccittaḥ satataṁ bhava ॥ 18.57 ॥*
cetasā: by intelligence; sarvakarmāṇi: all kinds of activities; mayi: unto Me; sannyasya: giving up; matparaḥ: My protection; buddhiyogaṁ: devotional activities; upāśritya: taking shelter of; maccittaḥ: consciousness; satataṁ: always; bhava: just become
18.57 While being engaged in activities just depend upon Me, and being fully conscious of Me, work always under My protection.
*maccittaḥ sarvadurgāṇi matprasādāt tariṣyasi ।
atha cet tvam ahaṁkārān na śroṣyasi vinaṅkṣyasi ॥ 18.58 ॥*
mat: My; cittaḥ: consciousness; sarva: all; durgāṇi: impediments; mat: My;
prasādāt: My mercy; tariṣyasi: you will overcome; atha: therefore; cet: if; tvaṁ: you; ahaṁkārāt: by false ego; na: not; śroṣyasi: do not hear; vinaṅkṣyasi: then lose yourself
18.58 When your mind becomes fixed on Me, you shall overcome all difficulties by My grace. But if you do not listen to Me due to ego, you shall perish.
*yad ahaṁkāram āśritya na yotsya iti manyase ।
mithyaiṣa vyavasāyas te prakṛtis tvāṁ niyokṣyati ॥ 18.59 ॥*
yat: therefore; ahaṁkāram: false ego; āśritya: taking shelter; na: not; yotsye: shall fight; iti: thus; manyase: think; mithyaiṣa: this is all false; vyavasāyaste: your determination; prakṛtiḥ: material nature; tvāṁ: you; niyokṣyati: will engage you
18.59 If due to ego you think: 'I shall not fight,' your resolve is useless, and your own nature will compel you.
*svabhāvajena kaunteya nibaddhaḥ svena karmaṇa ।
kartuṁ necchasi yan mohāt kariṣyasyavaśo 'pi tat ॥ 18.60 ॥*
svabhāvajena: by one's own nature; kaunteya: O son of Kuntī; nibaddhaḥ: conditioned; svena: by one's own; karmaṇa: activities; kartuṁ: to do; na: not; icchasi: like; yat: that; mohāt: by illusion; kariṣyasi: you will act; avaśo: imperceptibly; api: even; tat: that
18.60 O Kaunteya, you are controlled by your own natural conditioning. Therefore, you shall do even against your will, what you do not wish to do out of delusion.
*īśvaraḥ sarvabhūtānāṁ hṛddeśe 'rjuna tiṣṭhati ।
bhrāmayan sarvabhūtāni yantrārūḍhāni māyayā ॥ 18.61 ॥*
īśvaraḥ: the Supreme Lord; sarvabhūtānāṁ: of all living entities; hṛddeśe: in the heart; arjuna: O Arjuna; tiṣṭhati: resides; bhrāmayan: causing to travel; sarvabhūtāni : all living entities; yantra: machine; ārūḍhāni: being so placed; māyayā: under the illusion
18.61 The Supreme Lord resides in everyone's heart, O Arjuna, and is directing the activities of all living entities who are acting as machines under the illusion of the material world.
*tameva śaraṇaṁ gaccha sarvabhāvena bhārata ।
tatprasādātparāṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam ॥ 18.62 ॥*
taṁ: unto Him; eva: certainly; śaraṇaṁ: surrender; gaccha: go; sarvabhāvena: in all respects; bhārata: O son of Bhārata; tatprasādāt: by His grace; parāṁ: supreme; śāntiṁ: in peace; sthānaṁ: abode; prāpsyasi: you will get; śāśvatam: eternal
18.62 Surrender to Him completely with all your being. By His grace you will attain supreme peace and the eternal abode.
*iti te jñānamākhyātaṁ guhyād guhyataraṁ mayā ।
vimṛśyai tadaśeṣeṇa yathecchasi tathā kuru ॥ 18.63 ॥*
iti: thus; te: unto you; jñānaṁ: knowledge; ākhyātaṁ: described; guhyāt:
confidential; guhyataraṁ: still more confidential; mayā: by Me; vimṛśya: by deliberation; etat: that; aśeṣeṇa: fully; yathā: as you; icchasi: you like; tathā: that; kuru: perform
18.63 I have explained the knowledge that is the secret of secrets. After fully reflecting on this, do as you wish.
*sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ ।
iṣṭo 'si me dṛḍhamiti tato vakṣyāmi te hitam ॥ 18.64 ॥*
sarvaguhyatamaṁ: the most confidential of all; bhūyaḥ: again; śṛṇu: just hear; me: from Me; paramaṁ: the supreme; vacaḥ: instruction; iṣṭo 'si: you are very dear to Me; me: of Me; dṛḍhaṁ: very; iti: thus; tataḥ: therefore; vakṣyāmi: I am speaking; te: for your; hitam: benefit
18.64 Because you are My dear friend, I express this truth to you. This is the most confidential of all knowledge. Hear this from Me. It is for your benefit.
*manmanā bhava madbhakto madyājī māṁ namaskuru ।
māmevaiṣyasi satyaṁ te pratijāne priyo 'si me ॥ 18.65 ॥*
manmanāḥ: thinking of Me; bhava: just become; madbhaktaḥ: My devotee; madyājī: My worshiper; māṁ: unto Me; namaskuru: offer your obeisances; mām: unto Me; eva: certainly; eṣyasi: come; satyaṁ: truly; te: to you; pratijāne: I promise; priyaḥ: dear; asi: you are; me: Mine
18.65 Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will certainly attain to Me. This I promise you because you are My very dear friend.
*sarvadharmān parityajya mām ekaṁ śaraṇaṁ vraja ।
ahaṁ tvāṁ sarvapāpebhyo mokṣayiṣyāmi mā śucaḥ ॥ 18.66 ॥*
sarvadharmān: all principles of right conduct; parityajya: abandoning; mām: unto Me; ekaṁ: only; śaraṇaṁ: surrender; vraja: go; ahaṁ: I; tvāṁ: you; sarva: all; pāpebhyaḥ: from sinful reactions; mokṣayiṣyāmi: deliver; mā: not; śucaḥ: worry
18.66 Abandon all principles and concepts of right conduct and simply surrender unto Me. I shall deliver you from all sinful reaction. Have no worry.
*idaṁ te nā 'tapaskāya nā 'bhaktāya kadācana ।
na cā 'śuśrūṣave vācyaṁ na ca māṁ yo 'bhyasūyati ॥ 18.67 ॥*
idaṁ: this; te: you; na: never; atapaskāya: one who is not austere; na: never; abhaktāya: one who is not a devotee; kadācana: at any time; na: never; ca: also; aśuśrūṣave: one who is not engaged in devotional service; vācyaṁ: to be spoken; na: never; ca: also; māṁ: unto Me; yaḥ: anyone; abhyasūyati: envious
18.67 This knowledge should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me.
*ya idaṁ paramaṁ guhyaṁ mad-bhakteṣv abhidhāsyati ।
bhaktiṁ mayi parāṁ kṛtvā māmevaiṣyaty asaṁśayaḥ ॥ 18.68 ॥*
yaḥ: anyone; idaṁ: this; paramaṁ: most; guhyaṁ: confidential; mat: Mine; bhakteṣu: amongst devotees of; abhidhāsyati: explains; bhaktiṁ: devotional service; mayi: unto Me; parāṁ: transcendental; kṛtvā: having done; mām: unto Me; eva: certainly; eṣyati: comes; asaṁśayaḥ: without doubt
18.68 One who communicates the supreme secret to the devotees performs the highest devotional service to Me, and at the end he will without doubt, come back to Me.
*na ca tasmānmanuṣyeṣu kaścin me priya kṛttamaḥ ।
bhavitā na ca me tasmād anyaḥ priyataro bhuvi ॥ 18.69 ॥*
na: never; ca: and; tasmāt: therefore; manuṣyeṣu: among mankind; kaścit: anyone; me: My; priyakṛttamaḥ: more dear; bhavitā: will become; na: nor; ca: and; me: My; tasmāt: than him; anyaḥ: other; priyataraḥ: dearer; bhuvi: in this world
18.69 No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me.
*adhyeṣyate ca ya imaṁ dharmyaṁ saṁvādamāvayoḥ ।
jñānayajñena tenāham iṣṭaḥ syāmiti me matiḥ ॥ 18.70 ॥*
adhyeṣyate: will study; ca: also; yaḥ: he; imaṁ: this; dharmyaṁ: sacred; saṁvādaṁ: conversation; āvayoḥ: of ours; jñāna: knowledge; yajñena: by sacrifice; tena: by him; ahaṁ: I; iṣṭaḥ: worshiped; syām: shall be; iti: thus; me: My; matiḥ: opinion
18.70 I declare that One who studies this sacred dialogue worships Me by sacrifice of his intelligence.
*śraddhāvānanasūyaś ca śṛṇuyādapi yo naraḥ ।
so 'pi muktaḥ śubhāṁl lokān prāpnuyāt puṇyakarmaṇām ॥ 18.71 ॥*
śraddhāvān: faithful; anasūyaś ca: and not envious; śṛṇuyāt: does hear; api: certainly; yaḥ: who; naraḥ: a man; saḥ: he; api: also; muktaḥ: being liberated; śubhān: auspicious; lokān: planets; prāpnuyāt: attains; puṇyakarmaṇām: of those with merit
18.71 One who listens with faith and without envy becomes free from sinful reactions and attains to the planets where those of merit dwell.
*kaccid etac chrutaṁ pārtha tvayaikāgreṇa cetasā ।
kaccid ajñāna-saṁmohaḥ pranaṣṭaste dhanañjaya ॥ 18.72 ॥*
kaccit: whether; etat: this; śrutaṁ: heard; pārtha: O son of Prithā; tvaya: by you; ekāgreṇa: with full attention; cetasā: by the mind; kaccit: whether; ajñāna: ignorant; saṁmohaḥ: illusion; pranaṣṭaḥ: dispelled; te: of you; dhanañjaya: O conqueror of wealth (Arjuna)
18.72 O Pārtha, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed, Dhanañjaya?
*Arjuna uvāca*
*naṣṭo mohaḥ smṛtirlabdhā tvat-prasādān mayā'cyuta ।
sthito 'smi gata-sandehaḥ kariṣye vacanaṁ tava ॥ 18.73 ॥*
Arjuna uvāca: Arjuna says; naṣṭaḥ: dispelled; mohaḥ: illusion; smṛtiḥ: memory; labdhā: regained; tvatprasādāt: by Your mercy; mayā: by me; acyuta: O infallible Kṛṣṇa; sthitaḥ: situated; asmi: I am; gata: removed; sandehaḥ: all doubts; kariṣye: I shall execute; vacanaṁ: order; tava: Your
18.73 Arjuna says: O dear Acyuta (infallible lord), my illusion is now gone. I have regained my memory by Your Grace, and I am now firm and free from doubt, and ready to act as per your instructions.
*sañjaya uvāca*
*ityahaṁ vāsudevasya pārthasya ca mahātmanaḥ ।
saṁvādam imam aśrauṣam adbhutaṁ roma-harṣaṇam ॥ 18.74 ॥*
Sañjaya uvāca: Sañjaya said; iti: thus; ahaṁ: I; vāsudevasya: of Kṛṣṇa; pārthasya: of Arjuna; ca: also; mahātmanaḥ: two great souls; saṁvādaṁ: discussion; imaṁ: this; aśrauṣaṁ: heard; adbhutaṁ: wonder; romaharṣaṇam: hair standing on end
18.74 Sañjaya said: Thus have I heard the conversation of two great souls, Kṛṣṇa and Arjuna. And so wonderful is that message that my hair stands on end.
*vyasā-prasādāc chrutavān etad guhyam ahaṁ param ।
yogaṁ yogeśvarāt kṛṣnāt sākṣāt kathayataḥ svayam ॥ 18.75 ॥*
vyasāprasādāt: by the mercy of Vyāsadeva; śrutavān: heard; etat: this; guhyaṁ: confidential; ahaṁ: I; param: the supreme; yogaṁ: mysticism; yogeśvarāt: from the master of all mysticism; kṛṣnāt: from Kṛṣṇa; sākṣāt: directly; kathayataḥ: speaking; svayam: personally
18.75 By the mercy of Vyāsa, I have heard these most confidential words directly from Kṛṣṇa, the master of all mysticism, who was speaking personally to Arjuna.
*rājan saṁsmṛtya-saṁsmṛtya saṁvādam imam adbhutam ।
keśavārjunayoḥ puṇyaṁ hṛṣyāmi ca muhur-muhuḥ ॥ 18.76 ॥*
rājan: O King; saṁsmṛtya: remembering; saṁsmṛtya: remembering; saṁvādaṁ: discussion; imaṁ: this; adbhutam: wonderful; keśava: Lord Kṛṣṇa; arjunayoḥ: and Arjuna; puṇyaṁ: pious; hṛṣyāmi: taking pleasure; ca: also; muhurmuhuḥ: always, repeatedly
18.76 O King, as I repeatedly recall this wondrous and holy dialogue between Keśava (Kṛṣṇa) and Arjuna, I take pleasure, being thrilled at every moment.
*tacca saṁsmṛtya-saṁsmṛtya rūpam atyadbhutaṁ hareḥ ।
vismayo me mahān rājan hṛṣyāmi ca punaḥ-punaḥ ॥ 18.77 ॥*
tat: that; ca: also; saṁsmṛtya: remembering; saṁsmṛtya: remembering; rūpaṁ: form; ati: great; adbhutaṁ: wonderful; hareḥ: of Lord Kṛṣṇa; vismayaḥ: wonder; me: my; mahān: great; rājan: O King; hṛṣyāmi: enjoying; ca: also; punaḥ-punaḥ: repeatedly
18.77 O King, when I remember the wonderful form of Lord Kṛṣṇa, I am struck with even greater wonder, and I rejoice again and again.
*yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ ।
tatra śrīrvijayo bhūtir dhruvā nītirmatirmama ॥ 18.78 ॥*
yatra: where; yogeśvaraḥ: the master of mysticism; kṛṣṇaḥ: Lord Kṛṣṇa; yatra: where; pārthaḥ: the son of Pritā; dhanurdharaḥ: the carrier of the bow and arrow; tatra: there; śrīḥ: opulence; vijayaḥ: victory; bhūtiḥ: exceptional power; dhruvā: certain; nītiḥ: morality; matirmama: is my opinion.
18.78 Wherever there is Yogeśvara Kṛṣṇa, the Master of all mystics, and wherever there is Pārtha, the supreme carrier of bow and arrow, there will certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
*iti śrīmadbhagavadgītāsūpaniṣatsu brahmavidyāyāṁ yogaśāstre śrī kṛṣṇārjunasaṁvāde mokṣasaṁnyāsa yogo nāma aṣṭādaśo 'dhyāyaḥ ॥*
In the *Upaniṣad* of *Śrimad Bhagavad Gītā*, the scripture of yoga dealing with *Brahmavidyā Yogaśāstra,* the science of Brahman, the Supreme Absolute, in the form of *Śrī Kṛṣṇārjuna saṁvād,* dialogue between Śrī Kṛṣṇa and Arjuna, this is the eighteenth chapter named, *Mokṣa Sannyāsa Yogaḥ***,** *'The Yoga of Liberation by Renunciation.'*
### Scientific Research On Bhagavad Gita
Several institutions have conducted experiments using scientific and statistically supported techniques to verify the truth behind Bhagavad Gītā. Notable amongst them is the work carried out by Mahṛṣi Mahesha yogi, whose findings are published through Mahaṛṣi ved vijñāna viśva vidyāpīṭaṁ.
Studies conducted using meditation techniques related to truths expressed in the verses of *Bhagavad Gītā* have shown that the quality of life is significantly improved through meditation. These studies have found that meditators experience a greater sense of peace resulting in a reduced tendency towards conflict.
Meditators gain greater respect for and appreciation of others. Their own inner fulfillment increases resulting in improved self-respect and self-reliance, leading to Self Realization.
One's ability to focus along with brain function integration is enhanced. These have resulted in greater comprehension, creativity, faster response time in decision-making and superior psychomotor coordination.
Stress levels have been shown to decrease with enhanced sensory perception and overall health. The tendency towards depression has been clearly shown to decrease.
There is enough evidence to show that as a result of meditation, individuals gain a better ethical lifestyle that in turn improves their interaction with others in the community, resulting in less conflict and crime. Group meditation of 7000 people (square root of 1% of world population at the time of the study) was significantly correlated to a reduction in conflict worldwide.
Meditation leads to higher levels of consciousness. Through the research tools of Applied Kinesiology, Dr. David Hawkins (author of the book *Power vs. Force*) and others have shown that human consciousness has risen in the last few decades, crossing a critical milestone for the first time in human history. Dr. Hawkins' research also documents that Bhagavad Gītā is at the very highest level of Truth conveyed to humanity.
We acknowledge with gratitude the work done by the Mahṛṣi Mahesha yogi institutions and Dr. David Hawkins in establishing the truth of this great scripture.
### Key Characters In Bhagavad Gita
- Kṛṣṇa : God Incarnate, Nārāyaṇa; eighth incarnation of Śrī Viṣṇu; complete Incarnation, Pūrnāvatar; Superconscious Divine, Parabrahma Kṛṣṇa; related to both Kauravas and Pāṇḍavas, Vāsudeva Kṛṣṇa; Arjuna's charioteer in the war; Master of the Universe, Jagadguru—revivor of the sacred, secret science of enlightenment through the Bhagavad Gītā to his disciple Arjuna; removes *bhū bhāra*, the weight of *adharma*, collective unconsciousness from the earth through the Mahābhārat war and re-establishes *dharma*.
- Arjuna : the most illustrious of the Pāṇḍava brothers; divine son of Indra, the God of Devatas; expert wielder of the bow; the warrior leader amongst all warriors; human incarnate, Nara (reflection of Nārāyaṇa)
- Veda Vyāsa : author of Mahābhārat, Brahma Sūtras; grandfather to the Pāṇḍavas; lord of Enlightened Masters; compiler of Vedas, the sacred texts of Truth.
- Pañcha Pāṇḍavas : The 5 Pāṇḍava brothers, Yudhiṣṭra, Bhīma, Arjuna, Nakula, Sahadeva, who are immaculate conceptions of Exitence, born from Nature and Divine energies; embodiment of *dharma;* cousins of Vāsudeva Kṛṣṇa.
- Yudhiṣṭra : eldest of Pāṇḍavas, divine on of Yama Dharma, the God of time and righteusness; renowned for his unflinching adherence to truth and righteousness which earned him the title 'Dharmarāja—king of Dharma'
- Bhīma : The 2nd of the Pāṇḍava brothers; divine son of Vāyu, the wind God; blessed by energy of Hānuman; distinguished from his brothers by his great stature and unimaginable strength.
- Nakula, Sahadeva : twin sons of Mādri; divine sons of Aśvini Kumāras, the Divine physicians; expert swordsmen; high wisdom and war skills; experts in Astrology and Ayurveda.
- Draupadī : wife of all Pāṇḍavas; daughter of Drupad; emerged from the fire-sacrifice energy also named 'Yagñaseni'—born of fire' and 'Kṛṣṇa'; dear friend of Śrī Kṛṣṇa; perfectly faultless, chaste and virtous wife; embodied the energy of fighting injustice and *adharma*; incarnation of eight goddesses in one form.
Duryodhana : son of Dhṛtarāṣṭra, the Kaurava King
- Karṇa : son of Kuntī from the Sun god; eldest of the Pānḍavas, renowned for his sacrifice and generosity; Duryodhana's close friend
- Duśśāsana : brother of Duryodhana, is killed by Bhīma in the war; committed the infamous act of attempting to disrobe Draupadī (wife of Pāṇḍavas)
- Bhīṣma : great grandfather of the Kaurava & Pāṇḍava; great warrior
- Droṇa : a great archer and teacher of both Kauravas and Pāṇḍavas
- Pāṇḍu : father of Pāṇḍavas, husband of Kuntī
- Kuntī : wife of Pāṇḍu, mother of Pāṇḍavas (along with Karṇa); embodiment of patience and penance.
- Mādrī : 2nd wife of Pāṇḍu; mother of Sahadeva and Nakula; died after her husband left his body.
- Gāndhārī : mother of Kauravas; voluntarily blindfolded herself throughout her married life since her husband Dhṛtarāṣṭra was born blind.
- Śakuni : brother of Gāndhārī; prince of Gāndhāra kingdom. Duryodhana's maternal uncle; mastermind of inciting enmity between Kauravas and Pāṇḍavas.; attempted evil strategies to destroy Kuru dynasty, such as the dice game against Pāṇḍavas.
| Character | | Description |
|---------------|---------------------------------|-----------------------------------------------------------------------------------------------------------------------------------------------------------------|
| Drupad | : | a great warrior and father of Draupadī |
| Dṛṣṭadyumna | : | son of king Drupada and brother of Draupadī |
| Dṛṣṭaketu | : | king of Chedis, an ally of the Pāṇḍavas. |
| Śikhaṇḍi | : | a mighty archer and a transsexual person; responsible for bringing down Grandsire Bhīsma Pitāmaha from war. Was Ambā, princess of Kāshi, in previous birth. |
| Virāṭa | : | Abhimanyu's father-in-law; king of a neighboring kingdom; ally and host of Pāṇḍavas during their secret stay. |
| Yuyudhāna | : | Kṛṣṇa's charioteer and a great warrior |
| Kāśirāja | : | king of the neighboring kingdom of Kāśī |
| Cekitāna | : | an ally of the Pāṇḍavas, a great warrior |
| Kuntībhoja | : adoptive father of Kuntī, the mother of the first three Pāṇḍava princes | |
| Purujit | : | brother of Kuntibhoj |
| Śaibya | : a ruler friendly to the Pāṇḍavas, leader of the Śibi tribe | |
| Uttamouja | : a great warrior | |
| Sañjaya | : | minister and narrator of events to Dhṛtarāṣṭra |
| Vikarṇa | : | third of the Kaurava brothers |
| Aśvattāma | : | Droṇa's son and Achilles heel; said to always speak the truth; ally of Duryodhana |
| Kṛpācārya | : | teacher of martial arts to both Kauravas and Pāṇḍavas. |
- Śalya : king of neighboring kingdom and brother of Mādri, Nakula and Sahadeva's mother
- Somadatta : king of Bahikas
- Śāntanu : Arjuna's great grandfather
- Subhadrā : Lord Kṛṣṇa's sister; wife of Arjuna; mother of Abhimanyu.
- Abhimanyu : son of Arjuna and Subhadrā; nephew of Lord Kṛṣṇa and Lord Balarāma; most brave and illustrious warrior in entire Kuru and Pāṇḍava lineage; inherited the great courage, skills and valour from his father Arjuna and Uncle Kṛṣṇa; engaged in war at the age of 16 and defeated many Mahārathis, great warriors by himself; willingly fought and left his body in warfield proving his loyalty and love to his family; Abhimanyu's son, Parikśit became the sole survivor and heir to Pāṇḍava empire and throne.
- Vicitravīrya : Śikhaṇḍi's step brother
- Yudhāmanyu : an ally of Pāṇḍavas, prince of Pāñcāla
- Yuyudhāna : another name for Sātyaki
### Samskrit Pronunciation Guide
Saṃskṛit is *Devabhāśa*, meaning the language of the Gods. It is the sacred and sophisticated language or *bhāśā*, the source of all languages and vocal expressions from time eternal. Spoken by the Gods, it is the first langauge of the world, which flourished in the land of Bhāratavarśa (Bharat).
Saṃskṛitaṃ is a perfect language of the perfect or enlightened ones, used by the learned sages and divine beings to express the inexpressible energy of the sacred Truths. The roots of vedic Saṃskṛit source directly to Lord Śiva, from His Cosmic sound creations (like *aiun rilrik* etc.), which were later concieved by Sage Pāṇani, who created the entire saṃskṛit grammar called Aṣtādhyāyī. No one in the world could create perfect grammar just from a few sounds, and this is pure evidence that Saṃskṛit is a Divine literal manifestation. The word **Saṃskṛtaṁ** means—'**that which is perfectly, well done or refined or elaborate speech.**'
It is a phonetic language, for it is phonetically precise and natural, where every sound truly represents what it means by a unique symbol. For example, the sound 'ga' expresses motion or the saṃskṛit root 'gam.' The uniqueness of Saṃskṛit is that it is unchanged in every age in every Veda or in other Saṃskṛit literatures as it is Divinely created grammar. It uses 2200 verbal roots (dhātu) that combine to create an entire vocabulary of millions of words with precise and elaborate verbalization in short syllables. Its sophistication lies in its sacred meanings hidden in saṃskṛit texts, formed with its well-defined combinations (sandhi) of sounds.
In the **Vedic tradition,** the power of sound is used. **Vedic chanting** is nothing but 'becoming It' by creating the right space just by declarations. Each sound is a *mantra,* which invokes that specific energy when chanted with the right phonetic sound; perfect for| expressing the power of words, *vāk śakti*. To retain the original Vedic tradition, as it is spoken, and to experience the energy of sacred sounds or *mantras*, the right pronunciation or chanting has utmost value in Saṃskṛit.
Bhagavad Gītā is the direct speech of the Divine— Bhagavān, Parabrahma Śrī Kṛṣṇa sung in His own sound, in the most-refined and kingly Saṃskṛit poetry. Just by chanting the Gītā, we can experience the pure space and energy of Śrī Kṛṣṇa and His teachings; the most confidential, sacred Truths. Ādī Śankaracārya, the great Enlightened Master sings in *Bhaja Govindaṁ*, 'Even a little chanting of the Bhagavad Gītā will liberate you from death.'
The *chanda* or the vedic meter for chanting the Gītā is '*anuśtubh chandaḥ'—*a meter of 32 syllables in a *shloka* (verse stanza) or 8 syllables in a 4 *pada (metrical foot)*; and the only other meter is '*trishubh chandaḥ*' of 4 padas of 11 syllables or 44 syllables in each *shloka* (e.g. most of chapter 11-Viśvarūpa Darśan Yoga). It is recommended to understand the *chanda* as the verse meter structure is directly related to the right listening and internalizing the meaning.
Saṃskṛit is now mostly written in Devanāgiri script, meaning 'the city of Gods', which is also the Hindi language script. Throughout this book, the diacritical marks have been rendered to indicate the right pronunciation of each Saṃskṛit sound in the English letter as per the accepted saṃskṛit transliteration system. In the Devanāgari script, there are fourty-nine characters—fourteen vowels and thirty-five consonants.
| Simple Vowels | अ a | आ ā | इ i | ई ī | उ u | ऊ ū |
|---------------|------|-------|-----|-------|-----|------|
| | ऋ ṛ | ॠ ṝ | ल ḷ | ॡ ḹ | | |
| Diphthongs | ए e | ऐ ai | ओ o | औ au | | |
**Numerals**
**0- 0 1-- 1 2- 2 3- 3 4 - 4 5- 5 6- 6 7- 7 8- 8 9- 9**
| | Hard | Hard Aspirate | Soft | Soft Aspirate | Soft Nasal | Soft Semi- | Hard Sibilants |
|----------|--------|------------------|------|------------------|---------------|---------------|-------------------|
| | | | | | | vowels | |
| Guttural | क ka | ख kha | ग ga | घ gha | ङ ṅa | ह ha | : ḥ |
| Palatal | च ca | छ cha | ज ja | झ jha | ञ ña | य ya | श śa |
| Lingual | ट ṭa | ठ ṭha | ड ḍa | ढ ḍha | ण ṇa | र ra | ष ṣa |
| Dental | त ta | थ tha | द da | ध dha | न na | ल la | स sa |
| Labial | प pa | फ pha | ब ba | भ bha | म ma | व va | : ṁ |
### **Consonant Pronuncations**
- **• Gutteral: ka, kha, ga, gha, ṅa**—pronounced from the throat.
- **• Palatal: ca, cha, ja, jha, ña**—pronounced with the middle of the tougue against the palate
- **• Lingual or Cerebral: ṭa, ṭha, ḍa, ḍha, ṇa**—pronounced from the tip of the tougue against the roof of the mouth
- **• Dental: ta, tha, da, dha, na**—pronounced like the cerebrals but with the tongue against the teeth
- **• Labial: pa, pha, ba, bha, ma**—pronounced with the lips
- **• Semivowel**: **ya, ra, la, va**
- **• Anusvara: ṁ**—a resonant nasal sound (mm)
- **• Visarga: ḥ**—an outbreath h-sound like aḥ (aha), iḥ (ihi)
- **• Aspirate: h—**a short h-sound (h)
| | English example | Saṃskṛit Example | | English example | Saṃskṛit Example |
|---|-----------------|--------------------|---|-----------------|-------------------------|
| आ | a | fun | ट | ṭa | touch |
| आ | ā | car | ठ | ṭha | ant-hill |
| इ | i | pin | ड | ḍa | duck |
| ई | ī | feen | ढ | ḍha | godhook |
| उ | u | put | ण | ṇa | thunder |
| ऊ | ū | pool | त | ta | (close to) think |
| ऋ | ṛ | rig | थ | tha | (close to) pathetic |
| ॠ | ṝ | (long r) | द | da | (close to) father |
| ल | ḷ | 彩 | ध | dha | (close to) breathe hard |
| ए | e | play | न | na | numb |
| ऐ | ai | high | प | pa | purse |
| ओ | o | over | फ | pha | sapphire |
| औ | au | COW | ब | ba | but |
| अं | aṃ | मुसं | भ | bha | abhor |
| अः | aḥ | मस्य | म | ma | mother |
| क | ka | kind | य | ya | young |
| ख | kha | blockhead | र | ra | run |
| ग | ga | gate | ल | la | luck |
| घ | gha | log-hut | व | va | virtue |
| ङ | ṅa | sing | श | śa | shove |
| च | ca | chunk | ष | ṣa | bushel |
| छ | cha | match | स | sa | sir |
| ज | ja | jug | ह | ha | house |
| झ | jha | hedgehog | ळ | ḷ | (close to) world |
| ञ | ña | bunch | क्ष | kṣa | worksheet |
| त्र | tra | three | ज्ञ | jña | म |
| - | - | unpronounced (a) | - | - | Unpronounced (a) |
note: * no English equivalent
** nasalisation of the preceding word
*** aspiration of preceding vowel
## A
Abhaya: complete protection
Ābharaṇa: adornment
Abhin: an opium variant
Abhiṣeka: water rituals involving pouring of water on the deity Abhaya hasta: the hand of the deity showing protection and grace
Abhyāsa yoga: practise of yoga of holding the mind in a state of union with divinity
Āditya: the Sun
Advaita: non-duality; the space of experiencing oneness, infinity with Cosmos where each one is infinitely powerful and infinitely intelligent. Advaita truth integrates the Self and Creator into one non-dual entity, where everything is 'you' and 'you' are everything. |
Ṛṣi: a sage who are seers of Truth
Rudrākṣa: beads of the Rudrākṣa tree, literally means 'Śiva's tears'
Rudrākṣamāla: necklace of holy rudrākṣa seeds
Rudra: another name for Lord Śiva
Rudras: elemental powers
# S
Śabarimala: a famous pilgrim centre in Kerala, Bharat
Śabda tattva: principle of sound
Sadāśiva Brahmendra: 18th century Tamil saint and music composer
Śadhana Sadan: Śankar Mahāraj's ashram at Hardwar, North Bharat
Sādhu: literally a 'good person'; refers to an ascetic; same as sannyāsī
Saguṇa: with form
Saguṇa brahman: the formless in form
Sahasranāma: 1000 names invoking a particular deity which devotees recite
Sahasrāra: lotus with thousand petals; the crown energy centre
Saivism: a sect that reveres Lord Śiva as the Supreme Being
Sakha bhāva: the relationship of friendship between the Master and the disciple
Śakti: energy; intelligent energy; Parāśakti refers to universal energy, divinity; considered feminine; masculine aspect of Śakti is Śiva
Sākyanāyanār: originally a Buddhist monk who became an ardent devotee of Śiva in the later part of his life
Sālokya mukti: residence in the same abode of the Lord
Sāma veda: one of the Vedas, the ancient core Hindu scriptures
Samādhi: state of no-mind, no-thoughts; literally, becoming one's original state; liberated, enlightened state.
Śambāla: place where one is in peace and security; space of ultimate freedom
Śambhu: form of rudra, Lord Śiva
Saṁśaya: doubt
Saṁskāra: Root thought patterns; the embedded past memories of unfulfilled desires stored in unconsious space that drive one into powerlessnessa and incomplete decisions, adding to kārmic action
Saṁyama: complete concentration
Samāna: part of prāṇa responsible for digestion and assimilation of food
Sāmīpya mukti: enlightenment whereby one is very near to the Lord
Saṁsāra Sāgara: ocean of wordly life, which can be crosses by the grace of the Guru
Saṁsāra māya: illusion of life
Sāmudrika lakṣana Śāstra: technique of studying body features
Sanātana dharma: eternal path of righteous living (later called Hinduism). The most powerful, most sophisticated, intelligent presentation of the Ultimate Truth with the possibility to evolve by enlightened Masters. It is not a religion but the complete science of living, leaving and beyond
Sañcita karma: our complete bank of unfulfilled karmas
Sandhyā: twilight; sandhyā kāl refers to evening
Sañjaya: the narrator who tells blind Dhṛtarāṣṭra the progress of the war from day to day.
Saṅkalpa: vow or promise; also means conscious decision
Śakti: energy; also name of Devi as primal energy of Cosmos
Śankar Maharāj: Lord Śiva as a young sannyāsi who graced THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM during His spiritual wanderings as Parivṛajika
Śaṅkha: conch
Śānti: peace
Śaṅkarā: an enlightened Master and Incarnation of Lord Śiva from Kālady, Kerala. Exponent of Advaita Vedānta, celebrated as the great revivor of Sanatana Dharma who lived just 32 years in form
Sāṅkhya philosophy: one of the six schools of classical system of Hindu philosophy expounded by Kapila Muni. Sāṅkhya philosophy regards the Universe as consisting of two realities: puruṣa (self) and
### prakṛti (matter).
Sannyāsa: completing with worldly lif; living for enriching others; sannyāsī or sannyāsin, a monk, an ascetic initiated into the path of Sannyāsa.
Saptapadi: the seven steps taken by the couple after tying the wedding knot in Hindu marriages
Saptaṛṣīs: the 7 sages who control the world
Śāradā Devī: wife of Śrī Rāmakṛṣṇa
Sārasvatya: explain a difficult idea very simply
Sari: traditional attire of Hindu women
Śarīra: body
Śāstra: sacred texts
Sāṣtāṅga namskāra: full prostration salutation
Saraswatī: Goddess of wisdom
Sarvajña: the Knower of all
Sat-cit-ānanda: existence, knowledge, bliss
Satori: high state of consciousness
Śatrughna: brother of lord Rāma in the Hindu epic, Rāmāyaṇa
Satsang: spiritual gatherings; literally 'association (sanga) of the Truth (sat)'
Sātyaki: name of a great warrior
Satyavatī: Arjuna's great grandmother
Savikalpa samādhi: is one of the highest forms of minor state of samādhi meditation; in which the human consciousness is dissolved into infinity for a short period of time
Sāyujya mukti: becoming enlightened oneself; uniting into the Divine or Existence
Satva, satvic: the highest attribute or guṇa of spiritual calmness
Senāpati: the Commander-in-chief of army
Siddhi: extraordinary powers attained through spiritual practice
Śikhaṇḍi: daughter-son of King Drupada, a girl-turned-man, warrior on the Pāṇḍava side. He had been born in an earlier lifetime as a woman named Ambā, who was rejected by Bhīśma for marriage.
Siṁha: lion
Siṁha svapna: nightmare
Sītā: wife of Lord Rāma in Rāmāyaṇa; incarnation of Lakṣmī, Goddess of Fortune
Śiṣya: disciple
Śiva: rejuvenator in the trinity; devotees call Him, Mahādev, Bhole Bābā and Kālabhairava, Mahākāla. Śiva also means 'causeless auspiciousness—mangalatva'; 'The original substance of Existence is Śiva'—defines THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.
Skanda: Another name for Lord Subrahmaṇya or Murugā.
Smaraṇa: remembrance; constantly remembering the Divine
Smṛti: (lit: 'that which is remembered'); refers to later day Hindu works which are rules, regulations, laws and epics, such as Manu's works, Purāṇas etc.
Śraddhā: tattva of authenticity; trust, courageous faith, confidence
Śravaṇa: authentic listening. One of the three concepts in Hinduism (Vedānta)—Śravana, Manana, Nididhyāsana.
Sṛṣṭi: creation, which is created
Śruti: (lit: that which is heard) refers to the ancient scriptures of Vedas, Upaniṣads and Bhagavad Gītā; they are the revealed scriptures retained by the sages just by one listening.
Sloka: a saṃskṛit poem; a verse stanza which is made of a group of
*pada* and sllyables chanted in a meter rhythm style or *chanda*
Stotras: devotional verses, to be recited or sung
Śūdra: the class of people who contribute by physical work and by giving their time
Sūtra: (lit: 'thread') refers to epigrams, short verses which impart spiritual techniques
Śūnya: literally zero; however, Buddha uses this word to mean reality
Suryanamaskār: (lit: Sun salutation). A comprehensive and main sequence of Yogāsanas that enrich the body-mind and space with complete energy flow; nornally done in the morning absorbing the life-nourshing energy of Sun
Suṣuṁna: Please see 'iḍa'
Svādhiṣṭhāna: where Self is established; the groin or spleen energy centre
Svapna: dream
Svatantra: free
Soma: wine of the gods
Somadatta: a kinsman of the Kuru clan
Soundaryatva: that which attracts our mind
Śrimad Bhāgavataṁ: also called 'Śrimad Bhāgavataṁ Mahā Purāṇa'. See Bhāgavatam.
Sṛṣṭi dṛṣṭi: accept the world and life as it is
Sthira: stable
Sthūla śarīra: physical Body
Subramanya: a Lord, also is son of Śiva; also named Skanda, Murugā, Kārtikeya
Sudarśana homa: fire ritual done for success in an undertaking
Śūdras: workers
Sūfi: sect of divine mystics in Islam
Sughoṣa: Nakula's conch
Sukha: happiness
Śukrācārya: guru of asuras
Sūkṣma śarīra: subtle body
Suptacittam: state of being aware even in sleep
Sūrya: the son god
Suṣupti: deep sleep
Sūtradhāra: controller and director of the technique
Svānyakāra: the Life image—the image and expectation you carry about life.
Svapna: dream state
Svajanam: means 'my people, my relatives'. Saṃskṛit term used by Arjuna in Arjunaviṣāda Yoga (chapter 1) of Bhagavad Gītā to state his untold grief in killing 'his people'
Svadharmam: means 'my dharma.' Saṃskṛit term uttered by Śri Kṛṣṇa to Arjuna in Bhagavad Gītā to teach him the true path of self-righteousness to be lived by an individual
Svapuṛnatva: literally means 'self-completion' in Saṃskṛit. The process of doing completion with the self or 'Svapuṛnatva Kriya' as taught by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM to experience fulfillment, completion with yourself, by dropping the past karmas, incompletions
Svayaṁvara: choosing of the husband by a woman by her own choice
Svāti nakśatra: the star Svati
Swāmiji: address of respect to one's Master
Swāmi Brahmānanda: disciple of Śrī Rāmakṛṣṇa Paramahamsa
Svarūpa: form
Svayam Prakaśa: self effulgent
# T
Tamas, tamasic: the guṇa or attribute of laziness, irresponsibility or inaction
Tantra: esoteric techniques used in spiritual evolution
Tapas: severe spiritual endeavour, penance done voluntarily for inner purification
Tapovan: a holy place in the Himalayas
Tapasvī: one who undertakes severe penance
Tārakāsura: a demon who was killed by Kārtikeya or Skanda, son of Lord Śiva.
Tarangini: great selfless devotee of Kṛṣṇa
Tattva: philosophy or realm
Tattva satya: the existential reality; the truth of the philosophy
Tat tvam asi: that art thou
Tataḥ kim: what next
Taittreya Upaniṣad: One of the main or Mukhya Upaniṣads associated with the Taittriya school of Yajur Veda; number 7 in the Muktika canon of 108 Upaniṣads; intrumental in spreading the Truth of Vedānta; its commentary by Ādī Śankarācārya forms a great Saṃskṛit literature.
Tejas: glow, grace
Tejavastva: sharp radiating energy and clarity
Thatāgata: Buddhahood, a pāli word
Tiruvannamalai: temple town in South Bharat, the birth-place of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM; home of most sacred Arunachala hill, which is the direct embodiment of Lord Śiva and is the spiritual nerve center of the Cosmos.
Tīrtha: water; tīrthaṁ is a holy river and a pilgrimage centre
Trikāla: all three time zones, past, present and future; trikālajñāni is one who can see all three at the same time; an enlightened being is beyond time and space
Tirupati: temple town in South Bharat where the presiding diety is Lord Veṅkateśwara
Tiruvaroor: a place in Tamil Nadu, Bharat where Lord Dakṣiṇāmūrti, an enlightened Master lived
Triguṇa rahita: beyond the three guṇas of rajas, tamas and satva
Triputi: the triad of knower, known and knowledge
Tṛṣṇa: craving or longing
Turīya: state of samādhi, no-mind
Turīya avastha: state that persists through all the 3 states of consciousness—waking, dream and deep sleep
Tyāga: renunciation
# U
Ucchaiśravas: the legendary snow white horse in the Hindu historical happenings
Udāna: part of prāṇa that helps the soul leave the body at the time of death
Uṇmai: 'Truth' in Tamil
Upāsanā: literally means 'sitting near,' denotes a prescribed method
for approaching a deity or God
Uśana: guru of asuras, Śukrācārya
Uttamauja: a Pāñcāla prince, son of subhadrā
Uttar kāśī: a town in North Bharat
Uttarāyaṇam: six months that the sun travels in the north
Uttara mimāmsi: those who interpret vedic scriptures according to vedānta
Upāyanam: the tattva (principle) of responsibility that awakens the power of feeling
Upaniṣads: scriptures that form the essence of the ancient texts of the Vedas, which show the direct path to God or Self-realization. Upaniṣad literally means 'sitting with the Master'. There were 1,180 Upaniṣads, related to 1,180 branches of Vedas. 200 of them are still available; 11 main Upaniṣads are commented on by Incarnation, Bhagavān Ādi Śaṅkara.
# V
Vaikuṇṭha: the abode of lord Viṣṇu
Vāimai: truth spoken through the mouth
Vairāgya: beyond attachment and detachment
Vaiśvānarāgni: fire that we worship
Vaiśyas: business community; the class of the society involved in business and merchandize
Vajra: thunderbolt
Vāli: monkey king in the Hindu epic Rāmāyaṇa who is killed by prince Rāma
Vālmīki: author of the famous epic, Rāmāyaṇa; revered as the Ādī Kavi, the first poet who invented śloka (epic meter). Once a thief, he attained liberation by Lord Rāma's name.
Vāraṇasi: famous pilgrimage centre and temple town of North Bharat; also called Kāśi, the city of Lord Śiva
Vāk śakti: (or vāk siddhi) the power of words; ability to utter the right words and make them occur as reality. Awakened by the tattva of integrity
Varṇa dharma: duty of one's caste; caste classification based on one's natural attributes an not on birth
Varada hasta: boon-giving hand
Varuṇa: god of the ocean
Vāsanā: mental set up
Vāstu Śāstra: an ancient vedic science related to the science of architecture
Vasu: means 'Dweller' or 'Dwelling'
Vasudeva: father of Lord Kṛṣṇa
Vāsudeva Kṛṣṇa: Kṛṣṇa, the mortal being, the son of Vāsudeva
Vāsuki: the serpent with which the Gods and the demons churned the milky ocean in the Hindu Purāṇa
Vāyu: lord of wind
Vedānta: (lit: the 'essence or end of the Vedas'); describes a group of philosophical traditions concerned with the Self-realization by which one understands the ultimate nature of reality (Brahman). Originally a word used in Hindu philosophy as a synonym for that part of the Veda texts known also as the Upaniṣads
Venkaṭeśvara: the presiding diety in Tirupati, a temple in South Bharat. Incarnation of Lord Śrī Viṣṇu
Vidyādāna: giving education to meet someone's mental growth
Vijaya: another name of Arjuna; the undefeatable victorious warrior
Vijñānabhairava tantra: classical sacred text cast as a discourse between the god Śiva and his consort Devi or Śakti, it briefly presents 112 meditation methods or centering techniques
Vijñānamaya kośa: knowledge layer
Vijitendriya: one who has won over his senses; another name of Arjuna
Vikarṇa: a Kaurava warrior
Vīṇa: a musical stringed instrument
Vipāsana meditation: Buddhist meditation technique
Virāṭa rupa: true universal form of Kṛṣṇa
Virāṭa: king of Matsya region
Vīrabhadra: form of Rudra; independent energy of Lord Śiva that destroys ego of Lord Brahma.
Viṣṇu sahasranāma: the vedic hymn that glorifies the 'thousand names of Viṣṇu'
Viṣṇu: supreme god in the Vaiśnavite tradition of Sanatana Dharma; He is the energy that pervades the Universe and sustains it; also called Nārāyaṇa
Viśāda: grief, dilemma, deep sorrow
Viśiṣṭādvaita: school of thought that says the individual self is a part of existence with its own attributes
Viśvāmitra: great sage
Viśvanāth: literally means 'Lord of the Universe'; name of Lord Śiva as the presiding God at the Kāśi Viśvanāth temple in Varanasi
Vivekānanda: primary disciple of Rāmakṛṣṇa Paramahamsa and Founder of the Rāmakṛṣṇa Order. 19th century Eastern Enlightened Master considered a key figure in spreading awareness of Hinduism and Yoga in Europe and America.
Vivekachūḍamaṇi: (lit. the crest jewel of discrimination). A famous Saṃskṛit poem ascribed by Ādi Śaṇkaracārya in 8th century expounding on Advaita Vedanta philosophy with 580 verses
Vrajā homa: a fire ritual of purification
Vṛikodara: one with the stomach of the wolf; another name for Bhīma, one of the Pāṇdava brothers
Vyādha Gītā: (lit: 'song of a butcher') Consists of the teachings imparted by Vyādh (a butcher) to a monk
Vṛṣṇi: king of the yadu dynasty
Vṛtrāsura: evil being
Vyāna: the energy that pervades the whole body. Its major function is circulation
Vyakta: seen or manifest
# Y
Yādava: the clan to which Kṛṣṇa belongs
Yajur veda: one of the 4 vedas
Yakṣa: demigod who according to Hindu sacred history guards wealth. |
Please listen! The best enriching philosophy on the planet Earth is Kapila's *Sāṅkhya*! Do you know why? Because He has no patterns.
Kapila is established in completion—the space of pure perception! No patterns are involved in the processing of information through the senses. The fire is seen as the fire. Not even an iota of the idea of heat or cold is superimposed on it! Superimposing any idea on life takes away the joy of life.
The great news for human beings is that *māyā* (illusion) can be transformed. Perception can be transformed. You can become enlightened! O humanity! I am here to give you the great news! Perception can reach completion! When you bring completion into the perception, a moment of perception can literally bring enlightenment!
Let me give you an example. Recently I visited the cremation grounds in Vārāṇasi with a group of disciples. When we were watching the dead bodies burning in front of us for some hours, some people were just sleeping, some were affected and were feeling nauseated, and some were not at all affected by the same scene of the body burning part by part in front of our eyes. What is the difference? It is just the processing of information with patterns. The possibility of perception!
That is the reason why the great Masters have always urged their disciples to wake up. *Jāgṛat* is the word used to awaken them. This is not the call to wake up from sleep but the call to wake up into completion! It is the call to emerge from the non-existent reality of processed facts or patterns into the truly existent Truth of self-experience.
Most of the time we exist in our past or future. We are constantly caught in the experiences of the past, under the excuse of learning from them. But in actuality, we are caught in guilt, regret or pleasure from remembering the past memories. The future is just as unreal as the past. Yet, we build castles, we plan, we dream, and we fantasize about the future without the capacity to execute any of it. We are not even sure we will take our next breath. How can we control events of the future when we cannot control our next breath? The futility of our constant movement between past and future and back again is the greatest wonder of all.
Now, I am giving you the best possibility of perception. Listen! Bring integrity in your thinking. Your eyes, your senses will not forget the reality even at that moment, and will not cognize heat or cold, pain or pleasure. Many times, due to lack of integrity our mind and body cognize their own facts, their own concepts.
The only truth, the only true reality, is the truth of this very moment.
As long as we are in this present moment, we have a pure perception without any patterns, only then we are truly complete and integrated. The present moment never ceases to exist. In fact, that is all that does exist. The present moment alone is *sat,* truth, everything else is *asat*, untruth.
One who realizes this truth and acts out of completion, says Kṛṣṇa, is enlightened. We are all made of body, mind and spirit. The body is tangible; we can feel its boundaries. When a part of the body is sick, we can feel the discomfort. As long as we feel the body working smoothly, we say we are in good health.
Our mind is subtle. We do not feel the mind in the same way as we feel the body. We do not feel its boundaries. Yet, we feel the effects of the mind: thoughts, desires, emotions etc. Modern scientific studies have shown that what we term as mind is spread all over the body. Mind and its intelligence are inbuilt into our cellular structure. Recent studies have shown that it is our root thought patterns not genetics, which in turn arise from our earliest experiences of powerlessness, which define the birth and development of our mind, and in turn influence the cellular structure. Earlier it was believed that genetic modifications to the cellular structure influenced the way we cognized.
**The process where we perceive or receive information through five senses, internalize it with our root thought patterns, and respond based on our patterns is Cognition.** Now it is proven that it is our root thought pattern that leads to our cognition and thereafter determines our genetics.
Even subtler is the spirit. In fact, many people question this entity called spirit. What it is, they ask. What is this thing called spirit or soul? We cannot see it and we cannot touch it. Becoming aware of this subtle spirit or soul is just what Self- realization is all about.
In these verses, Kṛṣṇa says first that the spirit pervades the body *avināśi tu tad viddhi yena sarvam idaṁ tatam*. His definition of body is the body-mind system. Secondly, He states that the body and mind are destroyed at death—*antavanta ime dehā nityasyoktāḥ śārīriṇaḥ*. Thirdly, He declares that the spirit does not die at death—*vināśam avyayasyāsya na kascit kartum arhati*. Fourthly, He explains that the spirit is beyond our mental comprehension—*anāśino 'prameyasya*.
When death happens, bodily functions stop and the senses, which are a function of the mind, stop working. The entire body-mind system is then left by itself and it degenerates. This part is clear to all of us who have seen death. What is unclear or unknown to us is that there is something within us that does not perish at death. Kṛṣṇa clarifies here that this is the Self, *Ātman*, the energy that never dies.
What is death? Is it the spirit leaving the body that causes death, or is it that death forces the spirit into leaving the body? The body-mind system is perishable, that it has a definite shelf life and comes with an expiry date. However, beyond this expiry date, there is something that lives on and that is the spirit. This spirit is energy; it is the energy of life.
Kṛṣṇa urges Arjuna to fight saying, 'Therefore, fight, O Bhārata, *tāsmad yudhyasva bharāta*', with the full understanding that what he thinks of as real is unreal, that what he thinks of as permanent, *Nitya* is impermanent, *Anitya* and what he thinks he is about to destroy can, in truth, never be destroyed.
Kṛṣṇa tells him to open his eyes and see with pure pattern less perception; that what he is about to do will only destroy that which is going to perish anyway. Even if he wants to, Arjuna cannot destroy the imperishable, *avināśi* spirit that lives on.
Arjuna's concern about the death of his kinsmen and elders arises out of his root pattern of fear and insecurity about his own death. He does not realize his true imperishable nature and therefore he is afraid of dying. By extension of this fear, he is afraid of others' deaths as well, especially at his own hands. Kṛṣṇa tells him that there is no such thing as death and that death is unreal, *anāśinaḥ*.
All our lives we see people around us dying. Death is the only certainty in this otherwise uncertain world. Everyone, whether a beggar or a prince, must die. When we wake up from a dream, we don't mourn our dream lives, as real as they felt at the time. Do we? No. In the same way, when we awaken into the highest state of consciousness, we have the same experience that this 'real' life was only a dream. There is nothing to mourn or fret over. The lineage of all enlightened masters has again and again supported Kṛṣṇa's declarations with their own direct experience. The body is just the shell that houses your spirit. Even when the body perishes, you do not. It is impossible because you are eternal, *Nitya*; you are bliss, *Ānanda*.
Kṛṣṇa is firmly stating this reality that there is no such thing as death, *nābhāvo vidyate sataḥ*. He says what dies or seems to perish is unreal, *nāsato vidyate bhāvo*; it had no permanent existence anyway. What does have existence, what is truly real, exists now, has always existed and will exist forever!
Look in! When you drill with integrity and authenticity, normal perception itself is nothing but perception of God! Because any perception will directly lead you to the space of the root of all actions, including perception! You will see that the ultimate perception, what Kṛṣṇa declares as your true nature of eternal existence and indestructible energy becomes your reality!
*Sāṅkhya* is reality. What exists as reality is perceived by you without the interference, perversions created by your powerless patterns. *Sāṅkhya* is the philosophy of reality—ultimate existentialism. Completion will lead you to experience that *Sāṅkhya*, the reality, existential reality—*Tattva Satya, Satya Tattva*!
### You Are Immortal
| Verse | Translation |
|---|---|
| 2.19 *Neither understands, he who takes the Self to be slayer nor he who thinks he is slain. He who knows the Truth understands that the Self does not slay, nor is It slain.* | |
| 2.20 *The Self is neither born nor does It ever die. After having been, It never ceases not to be. It is Unborn, Eternal, Changeless and Ancient. It is not killed when the body is killed.* | |
| 2.21 *O Pārtha, how can man slay or cause others to be slain, When he knows It to be indestructible, eternal, unborn, and unchangeable?* | |
| 2.22 *Just as man casts off his worn-out clothes and puts on new ones, The Self casts off worn-out bodies and enters newer ones.* | |
| 2.23 *Weapons do not cleave the Self, fire does not burn It, water does not moisten It. And wind does not dry It.* | |
| 2.24 *The Self can neither be broken, nor burnt, nor dissolved, nor dried up. It is Eternal, All-pervading, Stable, Immovable and Ancient.* | |
| 2.25 *The Self is said to be unmanifest, unthinkable and unchangeable and able. Knowing this to be such, you should not grieve.* | |
Then Kṛṣṇa is slapped with shock by Arjuna—this is the right description I will give, Kṛṣṇa wakes up! The first thing that comes out from Kṛṣṇa is *sāṅkhya yogaḥ*. In *Sāṅkhya*, you are recognized as a soul. The idea taught to you about *you* is—you cannot be cut by weapons, you cannot be burnt by fire, you cannot be made wet by water, and you cannot be blown away by air. Nothing can do 'nothing' to you. Nothing can be done to you by anything.
Understand, the moment Bhagavān is opening His mouth, you are given an amazing introduction about you!
Kṛṣṇa is one of the greatest followers of Kapila, the celebrated Incarnation of Mahādev and Viṣṇu in *Śrimad Bhāgavatam*. Kapila is the first thinking man on the planet who experienced completion, the founding father of this great *Sāṇkhya* philosophy, the founder of Mahānirvaṇi Pīṭha. That is why even when Bhagavān addresses His own glory later, when He introduces Himself, He says, '*siddhānāṁ kapilo muniḥ* (10.26)—Among the great perfect beings, the complete beings, I am Kapila.' 'I am Kapila among the *siddhas*, the great incarnations!'
*Siddha* means a complete being. This means that in Śrī Kṛṣṇa's time, Kapila was the star of the spiritual world. That is why He remembers Kapila. That is why I say that Bhagavān Śrī Kṛṣṇa is also the Mahāmandaleśvar (spiritual head) of Mahānirvaṇi Pīṭha. Śrī Kṛṣṇa also studied *Sāṅkhya*; He is a follower of *Sāṅkhya* philosophy.
### There is No Death in Reality
Kṛṣṇa directly addresses some of Arjuna's earlier doubts in these verses. Arjuna has claimed that destroying his people, *svajanam* will bring him untold grief, not only in this world but in future births as well. Kṛṣṇa explains to Arjuna that all his fears are misplaced. There is no death in reality. What is seen as death is the destruction of the impermanent body. No one therefore can kill another person or be killed by another person. Both are illusions.
The spirit that occupies the body lives on forever. It occupies the body temporarily, but by itself the Self is eternal, indestructible, and has no births and deaths. It is the body, the sheath that covers it, that dies and is reborn. The spirit or the Self lives on forever.
What Kṛṣṇa says here is radically different from what any other scripture has said. Kṛṣṇa denies the concept of death here. He says there is no such thing as death. He is not saying: be good, and you will be taken care of when you die and if you are bad, you will suffer. He says there is no death, that's all.
Here Kṛṣṇa is talking to someone who has witnessed death. So, He has to explain to him that death does not exist. It is the individual's attachment to the body that creates the illusion that the individual also perishes with the body. Attachment to the body is the most intense of all attachments. We also get attached to material possessions as well as our relationships. The potential loss of these leads to fears similar to that of losing one's body. One who understands that all these attachments are temporary and are the cause of all our suffering, understands the truth. Understanding this truth removes all fears.
In some cultures, people are bred on the pattern that one's life ends at death. This pattern leads to desperate inadequate cognition, as if there is no further time to seek happiness. Once a person understands that death, like birth, is merely a passage, and sees the continuity of being, the fear of losing one's identity disappears along with fears of sin and hell.
This is why religions that accept the continuance of life after death, as Hinduism and Buddhism do; breed a culture of tolerance amongst their followers. There is no rush to live and extract the maximum juice out of one's life in a single birth. They propound that we all come from a common energy source and we go back to this source, and the cycle continues. Those who understand this spiritual truth teach completion, inclusion and compassion, and they have no desire to convert others to their beliefs.
It is easy to misinterpret these verses and propose that if there is no one really killing or being killed, then what stops us from mindless killing? Listen. That is not what Kṛṣṇa intends. One who truly understands that death is not the end of the path, but only a milestone in the journey, is not perturbed by death when it happens naturally or when it is caused for a purpose.
Here Kṛṣṇa reveals to him a more subtle level of truth that he hasn't yet grasped. Arjuna shies away from killing, not because of his conviction of *ahimsā*, non-violence, but because of his root thought pattern that he identifies with the people he has to destroy. His hesitation is from his delusory incompletions, ignorance, attachment and fantasy, not from the wisdom of non-violent compassion.
Kṛṣṇa's message to Arjuna is as it would be to someone who has to uphold *dharma* at all costs. However, it would not be a blind acceptance of orders, it would not be a powerless action driven by fear and greed. It would not be killing for gain and or killing out of fear that one would be killed. It would be an ultimate powerful action from the space of completion; born out of the knowledge that such destruction is needed for universal good and that such destruction would lead to creation. |
### Completion with Violence
Violence and killing are not merely physical acts. They are psychological compulsions acted out of incompletion in the physical realm. The ruler of a country who orders warfare against others is the violent one, even if he hides behind his throne. Violence of the mind carries on as the *vāsanā* or desires; the essence of the spirit, that incarnates from birth to birth. That is the horror that does not end with death. The spirit is violated, degraded, and degenerated by this attitude of violence.
A violent man is always a coward, an inauthentic person who does not have the courage to face the truth. He does not have the sensitivity to treat others as he expects to be treated. He goes out-of-integrity, losing his power of words, isolating himself in a cocoon of lies, using the excuse of defending himself, and commits violence against others.
When we become aware and conscious that the person next to us is actually an expression of the energy of God, how can we possibly respond with violence? It has nothing to do with whether someone is family, part of our culture, religion or nation; or part of our history, habits or beliefs. The other person may oppose all that we believe in. Yet he is as much a part of this Universe as we are.
That is why Kṛṣṇa says, 'O Pārtha, how can that man slay or cause others to be slain, who knows him to be indestructible, eternal, unborn, unchangeable?'
> *ya enaṁ vetti hantāraṁ yaś cainaṁ manyate hatam I ubhau tau na vijānīto nāyaṁ hanti na hanyate II 2.19*
How can we? How can violence develop in us when we recognize ourselves to be God, which automatically enables us to be aware that every other living being, animate and inanimate too is God's image?
If this message of Kṛṣṇa is truly understood, there can be no violence in this world, no self-hatred and no killing at all. You will not even kill an insect. You will not kill even in self-defense because once you are in completion, your space of completion is transmitted to the other being and that being will not even attack you.
Understand what Kṛṣṇa says and you will never have fear, either for yourself or for others. You are imperishable, you are complete; everyone around you is imperishable, complete. Shed your fear and violence and be complete. Let enriching others; let love for others fill your being.
Please listen from the space of listening!
One of the important secrets I want to share with you.
**Any root pattern you carry can be destroyed if you just have love for people. Decide to go on enriching everyone who is happening in your life.** When you enrich others, be very clear, you are constantly getting enriched. Decide life is for others. Life is for enriching. Enriching is life!
I tell you from my own experience, when I decided any wealth that comes around me is for others, the Cosmos showered me with wealth more than what I needed even for doing the work I am doing. In the same way, my knowledge is for others. I am not going to keep anything secret to me. Because I decided that whatever knowledge I have is for others, Cosmos is going on showering!
Listen to the definition of Enriching. Enriching is the power that unlocks the power of Living, *ātma śakti* in you.
**Enriching is you taking the responsibility with integrity and authenticity that you are continuously committed to enriching, which is expanding yourself and life in and around you.**
Listen! The purpose for which you are born is enriching yourself and others. When you operate out of this understanding, you are most alive, at your peak and living enlightenment!
When Ādī Śaṅkara decided to bless a poor lady, immediately the golden *amalaki* (gooseberry) showered. If it happens in your life, you will have a bag to collect everything and you will tell the lady, 'You gave one *amalaki*. You take one *amalaki*!' The old lady gave only one *amalaki* to Śankara. That is why Cosmos doesn't shower when you ask.
Just decide that life is for others! All the best things will be showered on you. You will get back to the space you were in when you were born the purest space of life, the imperishable space! This is the jumpstart technique for enlightenment. Decide from this moment, 'Life is for Others! Life is for Enriching!' All your insecurity, fear, anger, greed, all your root patterns will become rootless patterns. Kṛṣṇa is giving this jump-start technique of enlightenment to Arjuna so that he enriches himself and others and fights to destroy the very root of his root pattern of fear and violence .
### Do not Fear Death, You Are Imperishable
Kṛṣṇa continues with *Sāṅkhya*, the knowledge of completion:
Just as man casts off his worn-out clothes and puts on new ones, the Self casts off worn-out bodies and enters newer ones, *anyāni saṁyāti navāni dehī* (2.22).Weapons do not cleave the Self, fire does not burn It, water does not moisten It, and wind does not dry It. The Self can neither be broken, nor burnt, nor dissolved, nor dried up. It is eternal, all pervading, stable, immovable and ancient.
> *nainaṁ chindanti saśtrāṇi nainaṁ dahāti pāvakaḥ I na cainaṁ kledayanty āpo na śoṣayati mārutaḥ II 2.23*
These verses are amongst the most quoted verses of *Bhagavad Gītā*. Here, in very few words, Kṛṣṇa expounds upon the entire truth of life and death, mind, body and spirit. He clarifies why we should accept death gladly, as a matter of fact and course, instead of grieving over it. He says this so simply that even an innocent child can understand this truth.
Do we grieve over a dirty shirt that we have cast away when we know we will have a new one? Do we say, 'Oh, I am so attached to this shirt. I cannot let it go. Let me keep wearing it. I shall be heartbroken if I have to take off this shirt?' If only we understand that a body needs to be changed when it grows old, in just the same way as the shirt does when it is dirty, there would be no grief, no attachment.
Kṛṣṇa goes on to explain further what that unchanging continuity is. What is the nature of that spirit? How is it that it is everlasting?
Kṛṣṇa says, 'O Arjuna, the Soul is not destroyed at all. No *astra*, no *brahmāstra*, no nuclear weapon can destroy the energy within the body. Fire cannot burn It, water cannot wet It, and air cannot dry It. It is not made of the elements and cannot be destroyed by the elements. It is the energy behind the elements that creates the elements. How can It then die?'
'It cannot be disintegrated in any manner, by breaking, dissolving, burning or drying, *acchedyo 'yam adāhyo 'yam akledyo 'soṣya eva ca*. It is eternal. It transcends all the elemental powers. It pervades the Universe, *nityaḥ sarva gataḥ sthānuṛ* (2.24). It has been there always, *sanātanaḥ*. Therefore, It never can be destroyed.'
An understanding of the truth that Kṛṣṇa unveils here is the key to immortality. It is the key to liberation from the bondage of life and death. It is the doorway to enlightenment.
'Do not fear death, *nānuśocitum arhasi* (2.25).' Kṛṣṇa says, 'neither yours nor that of others. It is just a passage. It is the disappearance of this material body. However, you are beyond this material body. Even if the body perishes, you live on, so you do not have to worry or fear.'
What survives death is the sacred spirit in you that can never be destroyed. This spirit is not matter; it is pure energy. How can you destroy energy? Science states that energy can only appear in another form; it cannot be destroyed. As I said before, it is the energy behind the elements; it is that source which creates the elements. It is the energy that has always been and will be, never created, never destroyed. It is unchanging, eternal and all pervading. The experience of every enlightened being verifies the truth that Kṛṣṇa is uttering.
'When you are that spirit, that energy,' asks Kṛṣṇa, 'what is there to grieve about? When you are the Divine yourself, what can you fear? What more can you ask for?'
Listen. At the heart of all torture and killing is fear and greed. When we sincerely contemplate on these teachings, we complete with our fear and greed patterns, and we live peacefully in completion. From this space of completion, comes enriching. Enriching brings the space of Enlightenment in you. The whole cosmos will simply be pouring its energy into you, through you, because you are sharing it with the whole Cosmos!
It is when we are driven by our root patterns that we get fixed in obsessive beliefs and become intolerant of other beliefs, that we become afraid to lose our identity. That insecurity and fear of loss of identity is greater than the fear of death. So we respond violently. To avoid being killed, we kill.
Once we understand what Kṛṣṇa says, that death is like changing a worn-out garment, our fears will disappear. Why do we need that garment at all? We will feel freer, fully liberated when we do not have that garment. Going beyond the garment is going beyond the pattern of bodymind. It is going beyond the root of the root pattern, the cycle of life and death, *saṁsāra*. It is going to the ultimate liberation, in this life itself. It is the ultimate relaxation.
# Death Is But A Passage
- 2.26 *O Mahābāho (mighty-armed), even if you should think of the Soul as being constantly born and constantly dying, Even then, you should not lament.*
- 2.27 *Indeed, death is certain for the born and birth is certain for the dead. Therefore, you should not grieve over the inevitable.*
- 2.28 *O Bhārata, all beings are unmanifest in their beginning, seemingly manifest in their middle, and unmanifest again in their end. So, what need then for grieving?*
- 2.29 *One sees It as a wonder, another speaks of It as a wonder, another hears of It as a wonder. Yet, having heard, none understands It at all!*
- 2.30 *O Bhārata, This that dwells in the body of everyone can never be slain; Therefore, do not grieve for any living being.*
When you understand what Kṛṣṇa is saying in these verses you get over any fear of death. In fact you will celebrate death. Sometime ago, when I was delivering a discourse in Bharat, news arrived that my father had died. I continued with the discourse. Later that night, many of our disciples traveled with me to Tiruvannamalai where the body lay. If you see the videos of this event, you will find that my mother never once cried. She is a very traditional person, brought up in a rural environment that sets great importance on social behavior. When one's husband dies one is naturally heartbroken; especially as in the case of my mother and father, who were very close to each other. His departure would have been a great loss to her. She understood the meaning of these verses of Kṛṣṇa without my ever having to explain them to her.
When I told her my father, her husband, is now in the energy form that is eternal, she trusted my words implicitly and joined me in celebrating his release. We are not talking about philosophers and saints here. We are talking about ordinary people whose lifestyle was all about fear of death and grief at death. They understood very easily what Kṛṣṇa is saying. They understood that the spirit lives on after the body perishes and death is indeed an event to celebrate and not to grieve. It is only the scholars who have a mere intellectual understanding of what *Gītā* says with no trust in Kṛṣṇa, and still suffer from the fear of death. Kṛṣṇa's words are not about logic; they are about trust in the Master.
Death is inevitable for the born, *jātasya hi dhruvo mṛtyur*; and birth is certain for the dead, *dhruvaṁ janma mṛtasya ca*. Whether the spirit lives on after the body perishes and locates itself in another body may be a debatable point to some. Kṛṣṇa says that this is not a reason to lament death, *na tvaṁ śocitum arhasi* (2.27). In either case, death can be a passage that one can look forward to. We all know death is inevitable. Yet for many It is a wonder.
Kṛṣṇa says, 'One sees It as a wonder—*āścarya-vat paśyati*, another speaks of It as a wonder—*āścarya-vad vadati*, another hears of It as a wonder. Yet, having heard, none understands It at all—*śrutvāpy enaṁ veda na caiva kaścit* (2.29)!
Listen. Bringing the dead back to life is not a wonder or miracle. The real wonder and mystery though, is the transformation of individuals instilling in them the truth of completion to live integrity, authenticity, responsibility and enriching, and causing these four powers of words, thinking, feeling and living as reality. This indeed is the miracle that only a true Master can perform.
I tell you, mystery school is nothing but the Master's inner space with his vast responsibility—whoever comes inside, in whatever form is processed, transformed and released! Integrity, authenticity, responsibility, enriching—these are the real wonders of transformation.
Many of us do believe that life is a wonder; truly so. Life is wondrous! We do not understand how life is created. We may have a biological explanation as to how a new life is created.
Even today there is no absolute proof as to how the Universe was created. All one has are theories such as Big Bang etc. What was there before the Big Bang? No one knows, how the first life form originated. Again, there are only theories. From time immemorial what happens after life, or more correctly, after death has been the human quest. The cycle of life and death is a mystery and a wonder. While Quantum Physics and Molecular Biology are making rapid advances in this area, yet there is no 'scientific' proof, as the logical mind would demand.
Those who are authentic enough to accept and be complete with the truth of the eternal nature of the spirit are the fortunate, the blessed. Those who fight and grieve are the wretched, the miserable, the incomplete. You cannot fight life or death. They are both beyond you, out of your control. You can marvel at them and be happy and joyous. Or you can keep questioning and doubting them, and be miserable. This is the choice and free will you have.
### Fear of Unfulfilled Desires
The illustrious King Yayāti lived for hundreds of years.
Bhāgavatam, the great Hindu epic, says that when Yama, the god of death, came to Yayāti at his appointed time of death, Yayāti begged to be allowed to live on. Due to his deep incompletions with life, he said he had not lived life enough and he needed more time. Yama relented and said that if one of his sons would give Yayāti the rest of his life, then he could live that long. Using the life span of his son, Yayāti lived many more years but with more and more incompletions. |
Please listen. When you take responsibility to fulfill what others expect from you, the whole Cosmos expresses through you! You will have extraordinary powers, because it is directly *seva*, enriching others. Whenever you enrich others with a feeling of responsibility, without having any other motive, the Cosmos celebrates your Existence. It just celebrates your Existence!
What happens when the fear of loss of reputation and loss of identity disappears? Will your greed still last? Fear and greed are strong motivators because we are not sure about ourselves; we are caught in self-doubting pattern. We do not know who we are and we do not take responsibility for who we want to be. Here Kṛṣṇa is breaking that mould. Act without fear and greed, He says. Do not worry about consequences. Do not doubt yourself and your actions. This is against all societal and religious conditioning.
Kṛṣṇa, as the transcendental *Parabrahman*, is not concerned about the practical and societal consequences of Arjuna walking out of the battlefield. He is only concerned about what that would do to Arjuna's inner self. He wants Arjuna to reclaim his inner space, which is occupied by his self-doubt. If Arjuna had truly been steeped in *ahiṁsa*, non-violence, Kṛṣṇa would have never attempted to persuade Arjuna into violence. Arjuna however, was trying to avoid fighting, not because of any moral and conscientious objection, but out of his root thought pattern of emotional attachment to his kinsmen and others arising out of his own identification with them.
In these verses, Kṛṣṇa is trying to bring Arjuna out of his root pattern, his dilemma, which has obscured his normally clear vision. Kṛṣṇa is trying to get Arjuna to transcend his conditioned actions based on fear and greed relating to the killing of his kinsmen, his *svajanam*. He is getting him to act out of completion, out of his *svadharmam*, without worrying about the outcome.
# Experience Matters Not Knowledge
- 2.39 *Thus far, what has been taught to you concerns the wisdom of Sāṅkhya. Now, listen to the wisdom of yoga [buddiyoga]. Having known this, O Pārtha, you shall cast off the bonds of action.*
- 2.40 *There is no wasted effort or dangerous effect in this path of yoga. Even a little knowledge of this, even a little practice of this dharma, protects and releases one from very great fear.*
- 2.41 *O Joy of Kuru, on this path (of yoga), the intelligence is resolute with a single-pointed determination. The thoughts of the irresolute are many, branched and endless.*
- 2.42, 43 *Men of little knowledge, who are very much attached to eulogizing the flowery words of the Vedas, O Pārtha, argue that, 'there is nothing else'; these advocates of Vedas (vādīna) look upon and recommend various fruitful actions for elevation to heavenly planets, resulting in high birth, power, and so forth. Thus being desirous of sense gratification and opulent life, they say that there is nothing more than this to living.*
- 2.44 *Those whose minds are attached to sense pleasures and lordship, who are diverted by such teachings, for them, the determination for steady meditation and samādhi, fixed intelligence does not happen.*
- 2.45 *O Arjuna! Be you above the three guṇas (attributes) that the Vedas deal in: free yourself from the pairs-of-opposites and be always in satva (goodness), free from all thoughts of acquisition (yoga) or preservation (kṣema), and be established in the Self.*
- 2.46 *The Brāhmaṇa (sage), who has known the Self, has little use for the vedic scriptures, as these are like a pool of water in a place that is already in flood, overflowing with a great water reservoir.*
Kṛṣṇa begins His teachings of *karma yoga* to Arjuna in these verses. These verses should be read carefully by those who believe solely in scriptural authority, based on their superficial understanding of what has been said.
Kṛṣṇa unequivocally says here, 'Forget the *Vedas*.'
He says, 'All the knowledge contained in the *Vedas* is of as much use as water in a flood to one who has realized himself. The *Vedas* are limiting; they concern the three attributes, *satva*, *rajas* and *tamas*, the attributes of calmness, aggressive action and lazy inaction. The time has come now to move beyond these attributes; at least move from *rajas* into the state of *satva*, calmness.'
'Do not quote to Me what the scriptures say,' Kṛṣṇa says. He continues, 'Do not tell me about what you should do and should not do through rituals and practices that will please the deities and ancestors so that you will benefit materially in this life, and spiritually in some after-life. All this is for people with limited understanding of their own Self, who have not experienced the Truth, who still hanker for sensual pleasures and name and fame.'
'Move beyond them to the single-pointed determination of yoga that I shall teach you,' Kṛṣṇa says, 'and be established in a state where you are no longer concerned about creation, preservation and destruction. You will be beyond these and reach the state of *Parabrahman*.'
Only the Master of the Universe, can say such things and get away with it! Kṛṣṇa's authority as He speaks these words is compelling. He is casting away the divinely transmitted scriptures, the *Vedas*, to instill truth in the inner space of Arjuna. It is the truth as spoken by the Divine who Himself has all the knowledge contained in the *Vedas*.
The *Vedas*, the collection of knowledge as directly experienced by the great sages, the *Ṛṣis*, was conveyed for generations by word of mouth and was referred to as *Śruti* meaning, 'that which was heard internally, not as an external expression.' The moment an experience is expressed, it is no longer the truth of that experience.
All the great scriptures, *Vedas*, *Upaniṣads* and *Gītā*, exist at different levels of understanding, seven levels, to be precise, depending on the energy level that one dwells in. At the highest level one understands that all that there is, is INFINITE, each one infinitely powerful. There is no experiencer, experienced or experience as separate entities at the highest energy level; ALL is INFINITE.
Kṛṣṇa refers to that truth here in these verses, the truth of the highest energy. 'Do not be carried away by the apparent ritualistic approach of the *Vedas* as propounded by half learned scholars,' the Master says, 'go beyond; go beyond duality, *nirdvando*. All these seem to bring joy but are transient; that joy is the brief intermission between periods of sorrow. Go beyond the three attributes, *nistrai-guṇyo bhavārjuna* and seek the firm truth of the Infinite, the Union, that is Yoga,' He says to Arjuna.
'There is something beyond the superficial understanding,' Kṛṣṇa says, 'that will take you beyond the three human attributes of *satva* (calmness), *rajas* (active action) and *tamas* (passive inaction) and into liberation arising out of true understanding. At that stage you will be beyond creation, preservation and destruction, as these would have no meaning in the understanding of the permanence of the Ultimate energy—*nirdvando nitya-sattva-stho niryoga-kṣema ātmavān* (2.45).'
Kṛṣṇa finally says, 'Once you understand and realize Brahman, all the knowledge of the *Vedas* that you quote so passionately, will be of as much relevance to you as a lake in the midst of an ocean.'
Kṛṣṇa is leading Arjuna step by step as if teaching a baby to walk. One by one the Master demolishes Arjuna's conflicting patterns, arguments and fears, dispelling his dilemma. These first baby steps address Arjuna's intellect, for that's all Arjuna has been using till now. Kṛṣṇa shows Arjuna how meaningless his intellectual knowledge is. It is all borrowed, with no experiential backing. He now leads him into experiential knowledge.
# Act Without Worry About Results
2.47 *You have a right only to work, but never to the fruits (outcome) of action. Never let the fruit of action be your motive; and never let your attachment be to inaction.*
- 2.48 *O Dhanañjaya! Do your actions dropping all attachment to the outcome, being centered and complete in Yoga. Be balanced in success and failure. Such evenness of mind is Yoga.*
The entire teaching of *Bhagavad Gītā* can be summarized in the above two verses. The sheer brilliance of the wisdom of the Universal Master is reflected in these verses. Whenever I get a chance I refer to these verses to explain how one should lead one's life.
Kṛṣṇa says many, many things in these few words. He says, 'You have the right and responsibility to work. You have no responsibility or right to the results of that work. Do not focus on the result and make it either a pattern of greed to chase or fear to stay away from. Do what you have to do with a centered mind, a complete inner space without worrying about whether you will succeed or fail.'
> *karmaṇy evādhikāras te mā phaleṣu kadācana I mā karmaphala hetur bhur mā te saṅgo'stv akarmaṇi II 2.47*
Nothing more can be said or ever needs to be said about why and how one should perform.
Many people wrongly communicate and misunderstand these verses. There are people who stay away from work that they fear may end in adverse negative results. As long as the results can be positive either to themselves or others, they will carry out and complete what they are assigned sincerely. But when they think that something bad may happen, that they may fail, they will stop doing whatever they are doing.
One of the biggest problems human beings have is this—you love to be successful, but you deeply believe that you are a failure. This is one of the biggest paradoxes. This shows the lack of integrity in your thinking. Understand, some of your actions may be a failure, some of your decisions or dimensions may be a failure, but YOU are never failure, because you are still breathing!
There are others who feel that doing nothing and disengaging from all action or *akarma* is the best solution, since all actions result in reactions and they accumulate *karma*. Of course, almost all of us go on blindly doing whatever we are told to do when we see money or material rewards in front of us.
## **Do My Work with Integrity and Authenticity**
Kṛṣṇa says, 'Stop! Who do you think you are? You are here to do My work. You have no right to take the results that are Mine.'
His position is similar to that of a landowner who has sharecroppers working on the land. The sharecroppers have no right to anything but their sustenance wages. They need not worry about whether the land will yield well or not. All that they need to do is honor the work they have committed to and fulfill their own responsibilities to their peak capability in caring for the land. They just need to be in integrity and authenticity to their work. That's all! The landlord is the owner and ultimate beneficiary.
Listen. Awareness of what Kṛṣṇa says here is the solution to all our day-to-day problems. Do what you have to do as your right and responsibility, without worrying about the results. Do not act with hopes of a certain reward. Do not stop doing what you need to do because you are afraid of what may lie ahead.
Constantly bring integrity to your thinking, authenticity to your feeling, responsibility to your actions, enriching to your lifestyle! You will see, you will realize an extraordinary space in your life, what Kṛṣṇa calls as being balanced in success and failure and being complete in yoga, *siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate* (2.48).
With integrity, you will literally clean your inner space of the constant unwanted beliefs that you carry, like the strong belief that you will be a failure. This continuous belief holds you from taking responsibility for your actions, makes you worry about the results, and leads you towards failure! When you start thinking with integrity, you will diagnose those self-fulfilling negative prophecies that you constantly give to yourself.
When even a small thing happens, you immediately declare failure. We go on doing this. The first thing to do is to declare your integrity, not your failure. When you start thinking with integrity, you will diagnose your own self-fulfilling negative prophecies.
If you have a strong idea or self-doubt what you are doing is going to be a failure, the moment you think that it is a failure, it is a commitment and word you are giving to you. Do you understand? So if you give that word, you naturally have to fulfill it. Do you want to fulfill that word? No. Then tell yourself that I am not going to fulfill it. It means that whenever you have a thought, 'I am a failure,' you should know—this is a commitment I am making to me, and I have to honor it. You may say that it comes on its own. Then complete it! Consciously disown and complete with it.
Listen! Not fulfilling your everyday commitments will only make the weeds hide behind your unconscious patterns. Swami Vivekananda is very clear, yoga can happen in you, only along with responsible actions. *Karma yoga* does not happen without responsible actions.
Sometimes, you execute actions the whole day, but there is no feeling of responsibility for it! When you have *not* lost the inspiration to take responsibility, nothing is lost. I tell you, if you take responsibility, even death cannot come near you. Death waits for you to complete your responsibility. So for anybody who wants to live long, just practice authentic responsibility for your actions. Do not worry about the outcome of your work—*mā karmaphala hetur bhur* (2.47)!
Listen. When you take responsibility with authenticity, consciousness starts growing more intensely in the body! Shrinking does not happen. Consciousness growing in your body is enlightenment!
Many of you in corporate life are focused on results. You will do something only if we think that it will be effective. You get caught in the result even before you start. So how do you define what is effective? Ninety percent of the time effectiveness is interpreted as something that benefits our self-interest. Even if it benefits the organization, we do it because our performance will be recognized and we will be rewarded. We learn this lesson early in life. Our elders teach us this rule from infancy. 'Do this and we shall reward you; do that and we will punish you.' We are all brought up with the deep root pattern of what is good for us and what is bad for us, what will be successful or what will be a failure. Both success and failure, *siddhya-asiddhyoḥ* are based on anticipated rewards or punishments.
Sometimes, you take up failure as a self-sympathy creating mechanism. Or you think that you have to work for success, but failure is natural. No! Success is natural; you have to work for failure. Bring integrity; you will understand that success is the natural flow of your life just like Nature.
## **Integrity Teaches Responsibility In Action** |
Society operates on this principle of greed and fear to prevent us from doing actions that it does not want us to do. Religions do the same. Society threatens you with legal punishment here and now; religion threatens you with punishment in the hereafter, in hell. What is hell or heaven? Do they exist? No, they do not.
When you clean your inner space with the power of integrity, you will realize that all the contradictions, conflicts and confusions you carry are responsible for your whole life, for all reactions you attract from others and society. You are responsible for all your actions, the reactions you attract from others and the happenings of life. Integrity will automatically teach you responsibility. You will understand that for everything happening in and around you, you are responsible.
You are not in integrity with yourself, when you say one thing and do another. You do not walk your talk. But, when you do walk your talk and your talk is in integrity and authenticity, then your words will become reality. You will have *vāk siddhi*—the power to manifest your word as reality! But if the talk itself is lacking integrity, then your walk and your actions will also be out-of-integrity and you lose self-confidence. Ultimately it is all about the truth of integrity, authenticity, responsibility and enriching from your space of completion.
Integrity is the first lesson of spiritual life. Integrity is not just a simple vow, a simple word. Integrity is all about ironing out your thinking, aligning your thinking. If you bring integrity to your inner space, you will realize that even accidents are attracted by you. You are attracting everything in your life, whether it is wealth or poverty, right or wrong. You are responsible for your life.
You need to know a beautiful story about the child devotee, Prahlād's life.
> When Prahlād's angry father asked Prahlād—'Is your *Narāyaṇa*, your God, in this pillar? Is He inside that pillar? Is He in this stone?'
> Prahlād was about to raise his small finger and show his father that his God was really there in the pillar. When Prahlād was about to point-out the pillar, Narāyaṇa started running from his heavenly abode in Vaikuṅṭa!
> His consort Lakṣmī asked, 'What happened? Why are you running so fast? What is there to be in such a hurry about?'
> Narāyaṇa said, 'No, you don't know! Wherever my devotee Prahlād points his finger, I have to enter into that pillar! Wherever he points, I have to occupy that place and emerge from it!'
Listen! When a child is established in integrity, just for his hand movement or the direction he shows, God lands! Listen! The whole world moves as you want when you are established in Integrity.
When you are in completion, with integrity, without internal conflict or contradictions, whatever you project on the cosmos is a project for the cosmos! Simply cosmos does it. When you are integrated, the outer world obeys you just like that. That is the power of integrity! Please listen: nothing is political or accidental on the planet Earth. Everything runs on the natural law of life, *dharma* of these four principles.
## Be Complete In Yoga, Drop All Attachments
What Kṛṣṇa says here is the law of Nature. Nature just is. Nature just acts as per these four cosmic principles. Nature does not think about end results, successes or failures, rewards or punishments.
People ask me, '*Swamiji,* why is nature so cruel? Why are there natural disasters? Why do young children die?' The answer is what Kṛṣṇa gives here. Nature goes about its job without any thought about what the end result will be. What happens will happen. It is bound to happen. Nature follows its *dharma*, its path of righteousness. The problem is that we do not understand the laws of nature; we measure natural actions by our yardstick of logic.
You will then ask me, 'How do we know what to do? How do we know what is *svadharma*, our path of righteousness? Do we decide we are a *kṣatriya*, therefore we should fight and kill and not worry about who dies, or, we decide we are a *vaiśya*, a businessman, in which case our *svadharma* is to make money without worrying about how we make money?' No, Kṛṣṇa is not talking about acting in selfishness; the Universal Master is talking about acting from the space of completion. He says, 'Be centered and complete in yoga, and drop all attachment to results; do what you have to do.'
> *yoga-sthaḥ kuru karmāṇi saṅgaṁ tvaktvā dhanañjaya I
> siddhy-asiddhyoḥ samo bhūtvā samatvaṁ yoga ucyate II 2.48*
What beautiful wisdom!
### Yoga is union, union of man and Divine. Yoga is completion with the Divine.
Yoga is your realization of your own Self, your realization that you are divine. It is the state of completion, the state of truth, the state of the present, when all that you do will be in righteous consciousness, *dharma*. When you perform with this completion, and with no expectations, you will do what is right and just.
## Suffering Happens When We Link Thoughts
Our thoughts are unconnected, illogical and unpredictable. It is only when we link thoughts together that problems start and suffering happens. We remember a few out of hundreds of events and try to create a link between these few. Ninety percent of what we cognize and experience is never recorded by our conscious memory; it just slips into our unconscious. Within the ten percent of what we retain, what stays in our memory is always that which falls outside the pattern. If it is part of a normal pattern we will almost always ignore and forget the event.
So, do not link thoughts and create a shaft of thoughts. Unclutch from your thoughts by bringing integrity and weed out all your negative self-fulfilling patterns, and automatically the mind will drop. This is the way to stay in the present. Some of you misunderstand the word '*Unclutched'* as 'not to do anything.' You think that to drop the mind is to be passive, inactive, doing nothing. No, not at all! You can be doing nothing and yet occupy your mind fully. That is what they mean by saying that an idle mind is the devil's workshop. When you have nothing to do, what you end up doing is creating fantasies.
Listen! Constantly listening to your own inner space is the beginning of integrity. If your inner space says that there is nothing more to listen, if only silence is there, then that is the end of integrity. You have achieved integrity. As long as you are hearing something from your inner space, it is lack of integrity. Go on listening. Even while you are in action, *karma* sitting, driving, talking or walking, listen to you.
Inaction, *akarma* is not what is advised. Understand: When you experience integrity and your mind drops, when thoughts cease, and your energy level is high, you cannot be inactive. You will act spontaneously out of sheer necessity. Physical and mental idleness are never produced by a no-thought mind or inner space. One must not link idleness with calmness. One with a no-thought mind, one who is complete in *yoga,* dwells in peace, calmness and harmony—the space of restful awareness, but is always aware and alert to act spontaneously in the way that would best suit each situation in every moment.
With a no-thought mind comes great awareness and energy; idleness or lethargy is far from it. An incomplete, confused, restless and overworked mind is constantly occupied with chatter and fantasies that can result in apathy and idleness.
Integrity is the basic requirement for Unclutching. When you are in a state of an unclutched inner space, you are in completion and you are in the present moment, where regrets of your past and expectations of the future are absent from your mind. Whatever you do in such a state of completion would be the right thing to do. You are not influenced either by fear or greed regarding the outcome. You do what you have to do, naturally.
That is why Kṛṣṇa says that you must act with responsibility in the present moment of completion. He says, 'Do not get attached to the results of your action, nor get attached to inaction, thinking that it could be an easy way out of this problem.'
# Be Steady With Authenticity In Action
- 2.49 *O Dhanañjaya, beyond the action with selfish motive is Yoga (of action) in wisdom \[buddhiyoga]. Wretched are those whose motive is the fruit (outcome); Surrender yourself fully to the wisdom of completion.*
- 2.50 *Endowed with the wisdom of evenness of mind, move away from both good and evil deeds in this life; Therefore, devote yourself to Yoga. Authenticity in action is Yoga.*
- 2.51 *The wise, having abandoned the outcome of their actions and possessed of knowledge of completion, are freed from the cycle of birth and death. They go to the state that is beyond all sorrow.*
- 2.52 *When your wisdom takes you beyond the delusion, You shall be indifferent to all what has been heard and what is yet to be heard.*
- 2.53 *When you are not confused by what you have heard and your wisdom stands steady and unmoving in the Self, You shall attain Yoga, Self-realization.*
Kṛṣṇa emphasizes what He has said before and ends with a punchline. He says, 'Act without attachment. Do not worry about success or failure in results. Center yourself in wisdom of completion that takes you beyond action and the desire for fruits of action. Once you are centered in wisdom of completion you will act wisely. Once you give up attachment to results, you will be freed from the cycle of birth and death and you will be beyond sorrow.'
In the next verse, Kṛṣṇa begins initiating Arjuna into yoga with the second *tattva* of authenticity or *śraddha*. Kṛṣṇa is the greatest strategist of life.
Here, He begins revealing the truth of authenticity, the strategy of life, the strategy that will make Arjuna succeed and expand!
Kṛṣṇa declares, '*yogaḥ karmasu kauśalam*.' Please understand, I first want you to understand these words: '*yogaḥ karmasu kauśalam*—yoga is authenticity in action.' Not just 'perfection in action' but I am translating it as 'authenticity in action.'
> *buddhi yukto jahātīha ubhe sukṛta-duṣkṛte I
> tasmād yogāya yujyasva yogaḥ karmasu kauśalaṁ II 2.50*
Let me define Authenticity.
**Authenticity is you being established in the peak of your energy, the peak of your capability, and responding to life from who you perceive yourself to be for you and who you project yourself to be for others, and what others expect you to be for them.**
Authenticity in your thinking means raising you to the peak. Raising you, again and again, higher and higher, expanding you more and more.
Listen, the moment I say 'expanding you more and more, continuously,' do you feel, 'Oh, God! Then it is unending process? I will never be able to rest at all!' If you cherish this idea in you, then you are death-oriented; you are entertaining death in your heart. The idea you entertain in your life invites different happenings of life. So, don't blame, if you get any killer diseases in your life, because you invited them. Understand, first thing you need to do is break that pattern.
Kṛṣṇa gives the ultimate winning strategy of life to Arjuna—to stand up with the courage of authenticity in all his actions, *yogaḥ karmasu kauśalam*. He urges Arjuna to devote himself to yoga, *buddhau yogād dhanañjaya buddhau śaraṇaṁ anviccha* (2.49)—to bring authenticity in his action, to expand himself to the peak of his energy. Arjuna can complete his root pattern of fear, only when he raises and expands himself fighting as a *kṣatriya* warrior. Only then Arjuna will be authentic. The state of fear can be born in you only when you are inauthentic.
Listen! Every time inauthenticity is allowed in you, it leaves a powerful fear in you. Arjuna's inauthenticity in not raising himself to his responsibility and to others' expectation of him as a warrior, led him to be death-oriented and collapse with fear.
Listen. Life is expansion. Life is expansion. When you feel, 'Wow, I am going to expand, expand, expand! Authenticity is the best principle,' then understand, you are entering into *akśardhām*—eternal life!
Break the pattern of—'am I never going to rest or what?' Why do you need rest? Increasing the speed of running is rest. Make it into flying! That is rest. You see, when you drive or run on the road, there is friction. If you want bliss, joy, peace, don't reduce the speed of life; reduce the friction. Just take off! Your body, mind, inner space, consciousness, whatever you feel about you, go on expanding, expanding, expanding! That is the only way life can continue to ooze in you, overflow in you.
If you say, 'No, I can expand. Now I do two hours of work, which I will make into four hours; not more than that. Then I will rest.' No! Make it into twenty-four hours and few more minutes, and penetrate into time. Whenever you need more time to do more work, stop the time, complete the work, and allow time to move. You can do! Listen. Something has to grow in your body—either life or death. Life has no pause button. Either life has to grow in your body or death has to grow in your body. The inauthenticity, which you entertain, is death for you.
**Power of authenticity! I tell you, my strategy for life is—everything should only be from authenticity.** Authenticity is my strategy plan. Pick up authenticity as your strategy plan in every moment of your life. Whether it is to do with health, creativity, solving relationship problems, creating wealth or achieving inner fulfillment, have authenticity as your strategy plan.
Kṛṣṇa then adds, 'When you are centered in wisdom of completion you will no longer be deluded by what you hear. When you are no longer deluded by what you have heard, you are liberated.' Kṛṣṇa's immediate reference here is to the scriptures, the *Vedas*. He chides Arjuna and says, 'Don't be confused by what you hear, even if it is supposed to be divine knowledge, the *Vedas*. Remember: If you are really centered in wisdom, you can never be deluded; you will be in completion.'
Vedic scriptures are not dead knowledge that is a burden upon us to abide by. The *Vedic* scriptures, the *śrūti*, divine in origin, and the *smṛti*, rules and regulations laid down later by Manu and other sages, make no such claims. They are the living guidelines that lead us into wisdom and liberation. In fact, Hindu scriptures have both the humility and the power to challenge us to transform ourselves according to the needs of the day, but stipulate that we first experience what is said.
'So,' Kṛṣṇa says, 'let the *Vedas* say what they want, but put what you hear, see, and read to the test of wisdom to go beyond delusion.' Kṛṣṇa is the *Vedas*, the source of all knowledge. He himself declares this in *Gītā* and yet He asks Arjuna to experiment and be guided by his inner wisdom, not by what he merely hears. |
What courage, what authority! Only one who is so sure about the truth can say, 'Do not listen to what I say and how I act, but listen to your inner voice of truth born out of your own experience.'
Kṛṣṇa says, 'Don't be inactive, do what you need to do. Do it with no expectations and no attachment to results. Do it with a centered mind, and in wisdom of your own inner calling, and not because of something you have heard. You will then go beyond all suffering and be liberated.' These steps are so simple that everyone can practice them; in fact everyone should practice them. Stay fully in the space of completion, and based on the truth of integrity and authenticity, act. You can never go wrong. I promise you that.
When you feel integrity is your responsibility, you are in the zone of practice; you are a seeker. When you understand integrity is your right, you are in the zone of enlightenment! Kṛṣṇa is taking Arjuna on the path of Enlightenment through simple steps initiating him into the *tattva* of integrity and authenticity.
Listen. With integrity you experience the space of positivity. With authenticity you experience the space of possibility. Only a man who lives authenticity is a liberated one, a yogi, the one devoted to authenticity in action. Only when you surrender yourself to practice integrity in thinking and authenticity in action—*yogaḥ karmasu kauśalam*, you will realize that you are responsible for success and failure, for good or bad, for everything you experience. You drop your attachments and your fear patterns, and experience self-realization *tadā yogam avāpsyasi* (2.53).
# Follow That Complete Man
2. 54 *O Keśava. What is the description of Sthitaprajña, one who stays fixed in completion and is merged in the restful awareness of truth and wisdom? How does one of steady wisdom speak, how does he sit, how does he walk?*
3. 55 *Śrī Bhagavān says: O Pārtha, a man who casts off completely all desires of the mind and is satisfied in the Self by the Self, He is said to be Sthitaprajña, one of steady wisdom in completion.*
4. 56 *He whose mind is not disturbed by adversity, and who, in prosperity does not go after other pleasures, He who is free from attachment, fear or anger is called a sage of steady wisdom.*
5. 57 *His wisdom is fixed on one who is everywhere without attachment, Meeting with anything good or bad, and who neither rejoices nor hates.*
6. 58 *As the tortoise withdraws its limbs from all sides, when a person withdraws his senses from the sense-objects, His wisdom becomes steady in completion.*
7. 59 *Though for the embodied, the sense enjoyments may be restricted, the taste or desire for sense objects remain; but, such tastes or desires also leave him on seeing, experiencing the Supreme.*
Arjuna is now curious and wants to know more. He asks Kṛṣṇa, 'You are telling me all this, that is wonderful. You tell me that I must perform without expectations and attachment and that I must be complete in wisdom. I would like to live that way and move on the path of wisdom. Pray, tell me what kind of a person is this, the one who always stays in the steady space of completion—*sthita prajñasya kā bhāṣā samādhi-sthasya keśava* (2.54).
How does he behave, walk and talk? Let me model myself on him.'
For the fifth time Arjuna expresses authentic interest in what Kṛṣṇa is saying. Arjuna has realized that whatever he said earlier had arisen from his confusion, his patterns. Arjuna is intelligent enough to know that he does not know.
When Kṛṣṇa tells him to behave in a manner befitting the code of the warriors, this piece of advice certainly makes good sense to Arjuna. However, what Kṛṣṇa says further confuses Arjuna. Kṛṣṇa says to do what you have to do without being concerned about the outcome. This is a strange idea to Arjuna. He has rarely done anything in his life without thinking about the result of his action.
Arjuna, the greatest of marksmen, is conditioned with the pattern to first define his target and then act. Kṛṣṇa has confused him totally now. Kṛṣṇa says, 'Release your arrow; where it lands is my business.' At least, this is how Arjuna understands what Kṛṣṇa says. Arjuna has enough trust in Kṛṣṇa not to ignore this instruction from the Divine.
So he asks, 'Tell me who is it who acts without any interest in the outcome? Who is it who is not concerned about the result, whether it is good or bad, painful or joyful, and how do I identify such a person?'
Kṛṣṇa responds, 'This man is free from desires and emotions. He has neither greed nor fear. He has no patterns. He is always complete in himself. Pleasures through the senses do not interest him. He has withdrawn his senses from the external or outer world and has integrated them inwards into his inner space, directed them towards that Supreme Truth that is beyond all pleasures, attachments, emotions and sense objects.' Kṛṣṇa thus describes the Realized Yogi, the *Sthitaprajña* to Arjuna so that he too may emulate him and realize himself.
### **Seek the Unattached**
'*Nirmohatve niścalatatvaṁ*,' says Ādī Śaṅkarācārya, taking a cue from the Master. It means: Absence of desires leads to a clear and still mind and inner space, steeped in the wisdom of completion. When there are no desires, there are no emotions such as joy, depression, sadness, anger, disappointment, jealousy that normally arise from the fulfillment or non-fulfillment of such desires. When the mind is without fear and anger, without expectations of success and failure, the unattached mind seeks that which is unattached. First the objects drop, then the desire for the objects disappears as truth dawns. This may sound complicated, but is as simple as counting '1, 2, 3.'
This Universe is responsible for all of us. We exist not because of ourselves and our actions but in spite of it. The Universe functions on the science of responsibility, *upāyanaṁ*. Responsibility is the science of life.
Listen. The whole Universe is a holographic structure. For example, if there is a ten-by-ten meter hologram or a picture, on cutting it into several ten-by-ten millimeter ones, the same picture will be there inside it. That is a hologram. It means that whatever is in the macrocosm—the whole Universe, is also there inside your body—the microcosm! If you dissect, dissect, and go into a small atom, the *brahmāṅda* (macrocosm) will be there in *pinḍāṅda* (microcosm). Whatever is there in the *pinḍāṅda* is there in the *brahmāṅda*. The cosmos functions with the principle of a hologram. Responsibility is the DNA, which awakens the cosmic hologram in you. If you want to experience the macrocosm hologram in the microcosm, awaken responsibility.
Listen. The macrocosm and microcosm are just mirroring each other's possibility. When we feel the responsibility for existence, we become existence and existence feels responsible for us. When we let go of our patterns, when we listen to the Universe and feel responsible, the Universe feels responsible for us and gives us all that we need to live with abundance.
But the problem is that we don't listen and we don't take responsibility and destroy our own possibility! We do not stop with our needs but get greedy with our wants as well. There is no way all our wants can be fulfilled without taking away the needs of other beings in this Universe.
Feel responsible! You are the microcosmic hologram of the macrocosmic diagram. Once we choose to live based on responsibility, we know our real present needs and not futuristic wants. We rise into the present moment of completion. Desires based on past and future dissolve. We then realize that we too are the *brahmāṅda*, Universe and that we can have all that we need as all that belongs to the Universe belongs to us also.
## **Be Steady in Wisdom of Completion**
Kṛṣṇa aptly provides the analogy of the tortoise, *kurma* to illustrate how to withdraw one's senses inwards and how to be centered and steady in wisdom of completion in the Self, *tasya prajñā pratiṣthitā* (2.58). Its entire cycle of life is tuned to the wisdom of nature. An animal, when it indulges in any act, whether of mating, caring, killing or saving its own life, does all and any of these with tremendous focus. The animal always lives in its present moment. Not so the human. For the human, where his body is his mind never is.
Corporate people ask me how to make right decisions. It is simple. When you take responsibility for the job at hand and make a decision to act out of your peak possibility based on the information available at that moment, without the influence of past or future incompletions, your decisions will always be right. The Universal energy guides you in your decision when you take responsibility, when you settle into yourself, focus inwards and withdraw your senses as the tortoise does.
You are responsible for everything. If you feel that you are poor, take responsibility for it. If you feel that you are sick, take responsibility for it. Responsibility makes everything, from an ordinary desire to have a good meal tomorrow to your desire to be in desirelessness become a reality. Everything is realized when you take responsibility.
What do you all do instead? Half the time you do not take the responsibility and postpone decisions because you are afraid of the consequences of the decision. So things happen without your control and which do not favor you. The other half of the time you are led by greed and prejudices based on past experiences and future fantasies and you decide with no relevance to issues of that moment.
When have you last done anything whatsoever with complete integrity? When were you integrated only to the food that you ate, instead of chatting, reading, and watching? You may say that we are only human, we wish to enjoy life and we wish to enjoy sensual pleasures. Please do! However, when you enjoy, enjoy fully. Be fully in integrity with that object of enjoyment and with all your senses integrated only on that activity. When you do whatever you do with one hundred percent integrity, authenticity and responsibility, you are in the space of completion. You become God!
## Monkeys In The Mind
2. 60 *O Kaunteya (son of Kuntī), the turbulent senses carry away the mind of a wise man, Though he is striving to be in control.*
3. 61 *Having restrained them all, he should sit steadfast, intent on Me. Whose senses are under control, his mind is steady in the present.*
4. 62 *When a man thinks of objects, it gives rise to attachment for them. From attachment, desire arises; from desire, anger is born.*
5. 63 *From anger arises delusion, from delusion, loss of memory, from loss of memory, the loss of discrimination, from loss of discrimination, he perishes.*
6. 64 *The self-controlled man, moving among objects with his senses under control, free from both attraction and repulsion, attains peace.*
7. 65 *All pains are destroyed in that peace, for the intellect of the tranquil-minded soon becomes steady.*
8. 66 *A person not in self-awareness cannot be wise or happy or peaceful. How can there be happiness to one without peace?*
9. 67 *He loses his awareness of the present moment when his mind follows the wandering senses, Just as the wind carries away a boat on the waters.*
Kṛṣṇa continues to explain to Arjuna how difficult it is to control the senses and what happens when one loses control of the senses. Kṛṣṇa says that our senses are turbulent, and however much we try to control them, they stay out of control. He says that the only way is to integrate and fix one's mind on Him once the senses are under control and the mind is steady. The mind cannot be stopped. Thoughts cannot be stopped as long as the body exists. You can bring integrity to your thinking by doing completion with your root patterns. Thus integrating your mind on something that transcends sensory pleasures, it will become quiet by itself. Once the mind discovers the bliss of this completion, it will never want to stray again.
A small story:
A man, intent on spiritual progress, went to a master and begged him to teach him how to control his mind. The master tried to explain that the mind couldn't be controlled in the way he was seeking, by stopping his thoughts, but he wouldn't listen. Fed up, the master gave him a bottle of a liquid and told him to drink three drops three times a day.
The man asked, 'That's it? It will control my mind?'
The master said, 'Just one thing, make sure you don't think of a monkey when you drink the medicine.'
'Oh, sure, quite simple!' said the man as he walked out. At the door he turned and asked, 'By the way, in case I do think of a monkey, what should I do?'
'Take a shower,' said the master, 'and try again.'
As soon as the man went home, he took out the medicine and opened his mouth to drink it. Just then he remembered the master's warning—and remembered the monkey!
'Oh, my God!' he said to himself, 'Now I have to take a shower. What else to do!'
You can guess the rest of the story. Each time he opened his bottle of medicine, monkeys invaded his mind and all he did was keep taking showers. It got to a point where as soon as he got out of the shower, thoughts of monkeys arose in his mind.
He ran to the master and pleaded, 'Forget the medicine. Just get rid of the monkeys, please!'
You can never destroy thoughts or suppress them. Suppression does not work on the mind, only completion does. Suppressed emotions solidify as a volcano of root patterns and explode when they get the chance. You can only complete with thoughts by doing self-completion with them, and gradually the mind will settle down. Lack of integrity is nothing but suppressing your thoughts and putting all your problems under the carpet.
Please understand, however much you try to push the incomplete conversations with you under the carpet, they do not die. They run around under the carpet like Tom and Jerry cartoon! In the same way, the incompletions pushed under your inner space, say, 'No, no, no! Why are you asking too many questions? Somehow I will win. Keep quiet!' Without completing, if you push your own questions under the carpet, they will not die or keep quiet. Today or tomorrow, you have to face those questions. You have to face that part of you.
When you do completion and settle into the present moment, with no expectations and no attachments, you will find that your inner space becomes quiet and your senses slow down.
### **Be Complete in the Present Moment**
Kṛṣṇa says that from attachment springs desire, from desire arises anger, from anger arises delusion, from delusion comes loss of memory, and from loss of memory develops loss of discrimination which then leads to one's destruction. The only way to stop this, the Lord says, is to control one's senses, complete with oneself and surrender to Him, the Universal energy, and achieve everlasting peace. |
We are always greedy for more. We continuously pursue material goals. As a result, we never relax within ourselves. That is why even when we become old we are unable to relax. Have you seen a single man above seventy relaxing? People can never sit with themselves! If they have company, they will start talking about their golden past. If they don't have company, they will watch television or read the same old newspaper, from the first line to the last with a big magnifying glass! They just can't sit with themselves.
A man who can't sit with himself misses one of the major dimensions of his being. Continuously running, thinking there is some purpose to life, his whole being will be in a state of tension, conditioned to running out of compulsion, never out of completion.
**Root thought pattern is nothing but this first social conditioning, this strong cognition which imbalances you from your purposeless space and gives birth to the mind, the idea that there is some purpose to life**. Life has no purpose. Even if you achieve whatever you want, you can't take it with you. You can't carry even a single dollar when you leave. Nothing will come with you.
There is no exchange offer. If you give fifty rupees in Bharat, you will get one dollar in USA. But no matter how much money you give in this world, you cannot get a single rupee in heaven or anywhere else. No cheque will be useful. None of your money can be carried over to the next world.
The only currency that works everywhere in existence is completion. As of now, this material world appears four-dimensional and multi-colored as you enjoy it with all your senses. The moment you leave the body, the same world will appear black and white, one dimensional. When you are dreaming, your dream looks and feels very real. When you are awake, this world around you looks like reality and the dream looks dull. But there is no scale to determine the reality and the dream.
People tell me, 'But everyday when we enter a dream, we are not entering the same dream, *Swamiji.* Yet, everyday when we return to reality we are entering the same reality. So with this scale we can tell the reality apart from the dream.'
Listen, in one night's dream you can live even 20 years of life, am I right? Don't you sometimes have such dreams where in one night's dream you live 20 years of life? Then why can't your dream be reality, because of its consistency? This whole life time span, which you think is reality, may be part of the dream! There is no scale to prove reality and the dream. When you leave the body, all you see now as multi-colour will become black and white.
Nothing can be carried with you at the time of leaving the body. You can't cash your cheques! You can't talk to your relatives. If you speak, they
will run away! Your car will not be useful to you anymore. When you are not able to take anything with you, what is the purpose of life then?
The moment you accept the beauty of purposelessness, you will realize the meaning of living.
## Life Has No Purpose, Only Meaning
Life has no purpose, but it has meaning. Purpose means goal orientation. You always think about the goal; you keep running and one day you just drop dead! The more goal-oriented you are, the more you will miss life and the more you will be incomplete.
Purpose is different from meaning. When I say 'meaning', living itself becomes meaningful. Come to this present moment of completion and the path itself is life; the path itself is meaningful.
There is no such thing as, 'in the end you will be happy.' You always postpone joy and so you always postpone living. Life is lived in a very superficial way because you think life has a purpose.
For the man who works just for his salary, only payday will be a beautiful day. He will be happy only on that day. He sells 29 days every month for that one day of happiness. I don't say, 'Don't take your salary.' But let it not be the only goal in your life. Let it not play a major role in your consciousness. That is what Kṛṣṇa means by these words: *karmaṇy evādhikāras te mā phaleṣu kadācana* (2.47)—you can do only your duty, you have no right to its fruit. If you think of the fruit, you will lose the joy of doing, living, enriching! The meaning of living is experienced only when you understand the beauty of purposelessness. This is a beautiful verse! It is the essence of the *Gītā*!
## Your Inner Space is the Space of Completion
Two things you need to understand from this: One, He says, let your inner space not be contaminated by the purpose of life. When I say inner space, I mean your mind and how you feel about yourself, about things and life inside you. When you close your eyes, what comes into your mind is your inner space. If your inner space is filled with the purposes of life, be very clear you are running behind something which will never give you completion. He says, 'Let your inner space not be disturbed or filled with purposes or incompletions.'
By nature, your inner space is the space of completion, it is filled with energy; your inner space, what you refer to as *ātman*, spirit or soul, is filled with blissful energy. The more you empty yourself of goals or incompletions, the more the space for completion and bliss.
For example, this room is filled with space. The more furniture you put in it, the more space will leave this room. This room is not empty; no place is empty. It is filled with space. This room is filled with the energy of ether. The more furniture you bring in, the more ether will be pushed out; the lesser will be the ether energy. In the outer space, if you furnish your home, it will look very nice. But if you furnish your inner space, it will look very ugly.
Completion straightaway gives you whatever you want and takes away whatever is not. The whole problem of humanity is what you want outside is not with you and what you don't need inside in your inner space is with you. You need to empty your inside, which is filled with unnecessary furniture. You need to have all the necessary things outside.
Creating the inner space of completion with integrity and authenticity will immediately do that job. Completion will clear out all unnecessary things from your inner space. It will get you all that you need in the outer world. Don't furnish your inner space. Let your inner space be empty. Of course then, it will never be empty. It will be filled with completion, *pūrṇatva*. It will be filled with bliss! The more complete inner space you create, the more blissful your life will be. That is what Kṛṣṇa means by saying, 'Don't be attached to results.'
If you continuously think about the result, you will never be able to perform your action with completion. You will always be goal-oriented and you will never enjoy and enrich the path of completion. Not enjoying and enriching the path is the worst hell you can be trapped in.
Again and again Kṛṣṇa says, '*paritrāṇāya sādhūnāṁ vināśāya ca*
*duṣkṛtām dharma saṁsthāpanārthāya saṁbhavāmi yuge-yuge* (4.8).' It means: I come down again and again to save the integrated and authentic, the complete and innocent people, and to destroy the evil-minded incomplete people.
People ask me, 'You say *dharma* (responsibility to enrich) is the only thing to be practiced with integrity and authenticity, but in our lives we see people who are not living according to *dharma*, yet they are living more happily; they have more property, more wealth. Why is that?' Understand, they may have more property, they may have more things in the outer space, but never think they are happy in their inner space; never think they are blissful.
When does someone not follow *dharma*? When he follows his ambition! Ambition causes you to go out of integrity and authenticity. Don't think we go to hell because we commit sins. We commit sins because we are in hell. The very ambition is hell; there is no need for a separate hell. Don't think we will reach a separate place called 'hell' at the end of our life.
If you are complete and blissful, you will never disturb others. If you are unhappy, naturally you will vomit that violence on others. The very ambition is punishment enough. Just because of their ambition, they miss authenticity in action, their whole life's possibility.
You can easily miss life's possibility by having a purpose to Life. Unless your thinking itself becomes integrated to your positivity, unless your working itself becomes authentic to the peak of your possibility, unless your life itself becomes the responsibility to enrich yourself and others, unless that itself becomes completion and bliss, you cannot experience what Kṛṣṇa says in this verse: *karmaṇy evādhikāras te mā phaleṣu kadācana* (2.47).
Purpose can be fulfilled, but through purpose, your life can never be fulfilled. When you carry purposes in your life, you are not living; purposes are living through you, that's all. In your childhood somebody gives you some purpose like, 'You should become a lawyer or a doctor.' You are given a purpose and that purpose is fulfilled through your life, but you will never feel fulfilled or complete.
Never make the mistake of thinking that you will be fulfilled when your purpose is fulfilled. Your fulfillment is completely different from the fulfillment of your purpose. If you want to experience fulfillment, the space of completion, you have to work in a totally different dimension of your life. If you want completion of your being, listen to what Kṛṣṇa says here.
## KṚṢṆa's Technique for Success in Inner-Outer Worlds
Kṛṣṇa is the first and the last Master who declared the truth as it is.
There are two things to understand: Always, people who are active in the outer world know the techniques to achieve success in the outer world. People who are active in the inner world know the techniques to achieve success in the inner world.
But Kṛṣṇa knows both! He is the only Master who is an enlightened man and a king as well. He knows how to achieve total success in the outer world and in the inner world. He shows you how to furnish your outer space with enriching, and how to keep your inner space empty with completion. That is life in totality.
### The entire Gītā is only about this one idea: how to furnish your outer space with the ultimate luxuries and how to keep your inner space in the ultimate bliss.
Kṛṣṇa is the only one who has produced a formula for inner space and outer space together. He teaches you how to keep your inner space in eternal bliss and keep your outer space in ultimate luxury at the same time. You can't expect this from a Buddha because Buddha gave up the outer space. He lived with just three pieces of clothing and he lived the life of a monk. So he taught us how to remain simple and blissful.
But Kṛṣṇa lived as a king. He wasn't just like a king, he was a king. Only Kṛṣṇa can give a complete solution for practical spiritual living. Kṛṣṇa gives immediate solutions, permanent solutions, not long-term solutions. Only Kṛṣṇa's solution is useful for people who are living a regular lifestyle.
Here He says, 'Not merely by abstaining from work can one achieve freedom from action. Nor can fulfillment come by giving up action.' You can't achieve freedom from action by moving away from work.
> *na karmanāṅ anārambhān naiṣkarmyaṁ puruṣo 'śnute I na ca sannyasanād eva siddhiṁ samadhigacchati II 3.4*
Every step in your life, anything you try to protect by hiding only becomes more and more powerlessness and more and more suffering. You move out of your life more and more. Moving away from your spouse, business partner, family or any of the forces that exist in your life is not an intelligent decision. We always think moving away from people or actions to protect our habits and patterns is freedom. That is the biggest bondage! People who move away from life, work and people to save their pattern are in the worst bondage!
Abstaining from work or moving away from work cannot give you freedom from action. It puts you in the biggest bondage. To have freedom from action, your inner space needs to be purified. Your inner space should become empty to allow the natural space of completion in you. You need to remove the furniture of incompletions from your complete inner space. Renouncing furniture in the outer world is not going to help you. Only removing furniture from the inner world is going to enrich you.
Please understand, whether you are hiding something inside you from life or trying to hide something outside you from life, your own incompletions will destroy you. You don't need a separate punishment.
**Life is too powerful to cheat it with your logic. It functions with a simple, natural law of Existence, a natural** *dharma.* The power of the natural law of Existence is such that nobody needs to teach you. By your very birth, if you start growing, you will get it!
The inauthentic idea that life has a purpose should be renounced. Life is a possibility, not purpose. That is why Kṛṣṇa says, 'Just by renouncing, just by outer renunciation, authenticity in action, *karma yoga* can never be
### achieved.'
**What is authenticity? Building your own identity to the peak possibility and renouncing the identity built on purpose.** What do you want to become? Every one of you, deep down, has a fantasy about becoming all-powerful, all-knowing, *sarvajña*. So now build that peak inner image, project the peak outer image, and take the responsibility to fulfill others' image of you.
I tell you, authenticity in action is the strategy plan for your life. The quality of cunningness may be useful for a short time—a few days, a few years, a few lives, but not for all lives! If you learn and develop the quality of authenticity in action, it is the strategy planning for life after life. Authenticity will help you identify your real enemy. Your real enemy is not the powerlessness you experience in moving away or running after a purpose; it is ignorance of your purposelessness! One more thing, if you renounce the outer world, you will think about the outer world even more.
A small story:
An Enlightened Master and his disciple were walking near a river. They were supposed to cross the river to go to their monastery (ashram). On the way, a young lady was standing near a river. She wanted to cross the river but was afraid to do so.
She asked the Master, 'Master, can you help me cross this river?' He said, 'Why not? Please come.'
He just lifted her, crossed the river, left her on the other bank, and continued walking towards the ashram. The disciple was observing the whole scene. He was not able to digest what he saw. He was angry. Maybe he was jealous!
After reaching the ashram he was not able to control himself and asked his master, 'Master, you are a Sannyāsi (monk). How can you touch a woman, that too a young woman, and carry her through the river?' |
A beautiful story! You need to understand three things. The first thing is the courage of authenticity, the space of possibility and confidence of integrity, the space of positivity radiated by an enlightened person, the one established in space of completion. The next thing is the purposelessness of our running. Why was Alexander running? To relax and enjoy, to be complete in the Self. This Master was already doing the same thing! The third thing is that we are not going to carry anything with us when we leave. Even if the whole world worships you as a king, you cannot carry that with you! You have to go empty handed.
Never think that having comforts in the outer world will give you inner completion. All developed countries are filled with depression. They have the best roads, the best infrastructure, but their people are depressed. Never think outer space will give you inner space. If you want inner space, you need to work towards creating it. You need to understand the science of completion and the creation of inner space.
### Science of Creating the Right Inner Space
| Material Life | Spiritual Life |
|---|---|
| | |
Here, Kṛṣṇa is giving you the science of creating the right inner space. Let us see how we work, or how our mind moves. This graph represents your being. Material life is the horizontal line and spiritual life is the vertical line. You continuously worry about whether to choose the horizontal line or the vertical line; whether to go on this (horizontal) path, or that (vertical) path.
You are always stuck somewhere on the horizontal line or somewhere on the vertical line. You try to move but you are always caught in the dilemma of whether to go this way or that way.
Mind is nothing but dilemma. Whaever you choose, whether material life or spiritual life, you will always feel you are missing the other part. You will continously feel you are missing something. As long as you think you are the mind, as long as you live with the mind, you will have this problem of material life verses spiritual life.
Just like people have goals in material life, they have goals in spiritual life too. There are so many people who say, 'I should meditate for seven hours daily. I should become enlightened. I should become that, I should do this.'
Please listen, goals in material life and in spiritual life; both drive you mad. If you want to become mad, continuously think of some goal. But if you can just withdraw into your being, you will just forget about the goal. And you can still work. By withdrawing into your being, you stop trying to locate a purpose somewhere all the time and running towards it.
The man who runs behind the material goals, will always feel he is missing the spiritual goal. That is why all rich communities invariably follow spiritual masters. They carry a deep guilt and fear that they are missing spirituality. The person who travels along the horizontal line feels he is missing the spiritual life and the person who travels along the vertical line feels he is missing the material life. Both are trying to fulfill each other cerebrally. The materialist fulfills the spiritualist's ideal and the spiritualist fulfills the materialist's ideal.
The man who realizes the purposelessness of both these goals, the purposelessness of the running, just falls back into his being. When you realize that whatever you consider the purpose or goal of your life is ultimately meaningless, the very moment you realize this and the glamour is gone, that very moment the need for perspiration is also gone; you stop running.
Mind you, it is not inspiration; it is just perspiration that you give up! The moment all respect for the purpose is gone from your life, you will simply fall into your being. One important thing: The moment you fall into your being, you explode! Not only do you start flowing in the direction of both horizontal and vertical lines, but you also explode in 360 degrees in all dimensions. Whatever you can imagine and whatever you can't even imagine will start happening. Only then do you become a truly multi-dimensional being.
A man who has fallen into his being, one who has dropped goals, who
has tasted the beauty of purposelessness of Existence, who has realized the space of completion, who has fallen into his being, explodes in 360 degrees, in all dimensions. He simply radiates completion in all directions!
The space of completion or incompletion, purposelessness or purposefulness does not work horizontally, logically. It works vertically and explodes in all dimensions. A man who is in the space of incompletion can fall vertically down. A man in the space of completion flies vertically up. He starts experiencing the ultimate bliss of spiritual life and the ultimate happiness of material life and something more! Only he enters into eternal bliss or Kṛṣṇa consciousness. Travel with completion or incompletion is not horizontal, it is vertical. Whether you fall vertically down or fly vertically up, your idea of horizontal or linear traveling is wrong!
As long as you are caught up with material goals or spiritual goals, you travel only in one horizontal direction of incompletion, because you think you are body or mind. Sometimes people tell me, 'I don't want spiritual life. I don't want these four *tattvas*, life principles.' It is like saying, 'I don't want to breathe. I don't want blood circulation.' You need to understand that there is no such thing as spiritual life and normal life. Life has no purpose. Life is Life!
The more you are caught up with purposes, the more you think you are the body or the mind. When you realize the purposelessness of it all, you will straightaway fall into the depths of your being. Actually, to become complete and enlightened, you don't need the whole *Gītā*. This single verse is enough to make an individual enlightened. Then why am I talking about all the verses? It is only because there are so many different kinds of individuals.
#### Bring Completion and Become One
If you can, just look into yourself and understand this one verse for your self. Whenever I speak, understand that I am speaking to you. Don't prepare notes in your mind to go and repeat it to somebody else. When you do this, you are sure to miss the experience yourself!
Just allow this one idea to work on you: the truth of the purposelessness of life. You can just close your eyes and think, contemplate for two or three minutes: 'What is really the purpose of my life? Why am I doing what I am doing? Where am I going? What is happening?' Many times you do not even know what you want to achieve in life; what the purpose of life is. It is just because of incompletions.
See, it is like each part of your incompletion claims, 'I am you!' For example, if your name is Sundar, each part of the broken you claims, 'I am Sundar!' 'I am Sundar!' and who screams loudly, he thinks he is Sundar. And one of the worst things is one part of you spends so much of energy to disprove that the other part is not you. So finally, whoever wins, whoever loses, who is the loser? You! One part of you winning is not you winning. Even if one part of you wins, you are the loser! Unless your whole wins, you are a loser!
Understand, each part of you screaming that that part is you finally lands you in deep confusion. Unless you heal yourself and bring yourself to purposelessness, unless you align yourself as one being, life doesn't start for you! Only with deep completion you even become one being. The purpose of all great spiritual practices is for you to become ONE; for you to be complete, integrated!
If your inner eye opens, if your inner space experiences the beauty of purposelessness, that is enough to experience the space of completion. You will fall into your being. As of now, you can experience neither material life nor spiritual life because when you are here, you are looking there and when you are there, you are looking here. When you don't have integrity, the life you want to have around you will change hour by hour. In the morning you will have one idea of a certain kind of life, at noon you will have a different idea and the next morning you will have some other idea.
With lack of integrity, there is such a huge confusion. Your mind is not where your body is. You are not living inside your boundary. The grass on the other side of the river always looks greener. Something else is always calling you. Only when you align yourself to integrity, you will experience the beauty of purposelessness, only then will you be able to understand what Kṛṣṇa says throughout *Karma Yoga*.
When you bring integrity into your thinking, you become aware of every anxiety you go through, every fear you go through; you see how you are responsible for creating negativity in your life, and you also see how you can align yourself with yourself, and the world can just align itself with you. When you are one being, the reality you want, the reality you need and the highest Reality, all three become one and the same.
Relax! This one idea can transform your whole way of thinking with integrity, working with authenticity, and living with responsibility. When you understand there is no purpose of life, you will start enriching and enjoying every single moment; you will start living intensely in every single inch of your body. Every moment will become meaningful.
When you think that life as a whole has a purpose, the individual moment will lose its meaning. If you think one month of your working time is worth 50 thousand dollars, you will judge the value of that one month as being only 50 thousand dollars. Suddenly, if someone says, 'I will give you 50 million dollars, give me your life,' will you be able to give him your life? No! But, this is the way you are calculating and working! We are ready to sell our mind, our moments, our inner space by calculating the value of our lives. You forget the work itself or living itself.
If you think the whole has a purpose, then the part loses its meaning. When you realize that the whole has no purpose, the part will become meaningful. Your very living, every day itself, will become very beautiful. Your life every day, your living, your sitting, your walking, your standing, everything will become a joyful, complete experience.That is why they say *Sat-Cit-Ānanda*, which means 'the bliss of the very Existence.' Your very existence is blissful. You don't have to think that at the end of your life you will have bliss. Your very Existence is blissful. The meaning of existence is bliss, eternal bliss, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. But you need to take steps towards that bliss.
#### Do Work with Devotion, Drop Expectation
By nature, man has to work. The senses have to be engaged in some action. Even if you try and control them and do nothing externally, the very act of restraint is an action in itself.
**Kṛṣṇa says very beautifully, 'By nature, the senses are tuned to be extrovert.' '**Extrovert' is not something negative. Extrovert senses will always be alive, creative, active and contributing. All great creative persons took the responsibility for their extrovert senses. If you want to be wealthy, have the company of wealthy people, or make the people in your company wealthy! If you want to be spiritual, have the company of spiritual people, or make the people in your company spiritual. There is no other way. Intranalyze what I am saying. To experience the reality of your choice in your life, you should first work to transform and enrich the reality of others around you.
Kṛṣṇa says, your senses, by nature are programmed to go out! You are programmed to work, to go out. Going out can happen only in two ways: either to enrich or to swindle! Surely, swindling others is not going to transform you. Only enriching others is going to transform you.
The choice is really about how to work. Here, Kṛṣṇa gives the answer to that. He says that we should perform work with devotion with authenticity in our actions, only to enrich, and without attachment to the results, *karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate* (3.7). Work without unnecessarily being bothered about whether or not it will fetch the results that you expect.
When we work, our thoughts are on the future, we are not in the present moment. Am I right? Then how can we perform to our fullest potential? How can I say that I am doing my work with full devotion if my mind is not totally merged with the task at hand? It's not possible. When do you get worried or afraid? It is when you have an expected result, when there is an unwritten expectation, an unconscious desire to achieve something as the result of an action.
**Kṛṣṇa says, 'Drop the very desire and drop the very expectation.'** We wonder, 'How can we function if we drop expectations?' I am not saying you should not plan and or you should do something without thinking. I am saying, 'Plan, but plan chronologically, not psychologically.'
You see, there are two things: chronological planning and psychological planning. Chronological planning is planning on a timescale. You decide you to get up at a particular time, finish the list of tasks you planned at the office by a certain time, and so on. This is a practical way to organize your work in a way that it can give the best results. This is fine.
But what do we do? We don't stop at this. We review the plan in our head over and over again, thinking in different ways, internally preparing for eventualities, expecting results from our plan even before the action. We keep supposing, 'What if this happens? What if that happens?' Psychological planning boosts your ego, your root pattern. It makes you feel great and worthy. It makes you stay serious and feel that you are handling great things.
It is very unfortunate, but we carry a strong pattern that we should be ready to accept failure, because failure is a part of life. Then you are constantly giving a commitment to you that there is going to be failure. You always internally prepare yourself for failure. When you prepare, you usually remind yourself of the worst possibilities and then prepare tools and weapons to handle it. In the name of contingency planning, we just worry and give a commitment to failure. Instead, if we apply our awareness to the problem with integrity in thinking and authenticity in action, the solution will be visible. But we complicate the whole process. We get worked up about contingency situations and introduce a complex negativity in the whole thinking process. |
It is the power of completion that empowers you to face the worst eventualities. Preparation for the worst eventualities mentally strengthens your belief in failure. Are you successful in handling any eventualities by preparation? So, from today, decide, you will not mentally prepare yourself for the worst eventualities. You will spend all your energy removing the weed of the worst eventuality from your inner space.
Now have awareness inside. You have never handled the worst possibilities because of preparation. You always handled the worst possibilities because of your completion! If you are in the space of completion, you face the worst possibilities in completion and win!
Kṛṣṇa says, 'One who does devotional work with authenticity, without attachment, and controlling the senses—*yas tv indriyāṇi manasā niyamyārabhate arjuna*, is superior to one who merely pretends to be in control of his senses and acts in renunciation, *karmendriyaiḥ karmayogam asaktaḥ sa viśiṣyate* (3.7).'
There are intellectual type of people, the philosophers, well versed in the scriptures, who look down upon the devotional and emotional practitioners! Intellectuals believe that their dry understanding of the non-duality of the Self is superior to that of those who fall at the feet of the Divine. Kṛṣṇa firmly says, 'No, it is not so!' Kṛṣṇa says that what makes the difference is your space of completion that brings lack of expectations of either failure or success, the sense of purposelessness that defines your state.
Listen, listen! The senses are extrovert, flowing naturally. By nature, they function towards achieving, purposelessly. It means that you are programmed by nature to be successful. The natural programming is for you to be successful. Lack of integrity allows the poison of preparing for failure, for the worst eventualities to grow in your system. The first thing a human being needs to do is weed out all worst possibilities.
*Sannyāsa*, renunciation, is a state, not a label. The state of renunciation is not a state of doing nothing. You can never sit without doing anything. Even if you sit still in one place, you are sitting, you are breathing, is it not? The internal functions in your body are happening. Maintaining this very body requires that work be done. The breath that you take in carries prāna, the life energy that sustains you. So, you cannot say you are not doing anything.
You may think it is better not to do any work rather than to analyze what work you should do, how to do it, whether it will suit you etc. You can take this as an excuse for laziness, for your tamas. *Tamas* means laziness, lethargy. When Kṛṣṇa says, 'I am not the doer, it is just the senses performing the actions according to their nature,' you say, 'Why should I even bother to do anything? '
Be very clear, by your very nature, you will act. Your body and mind are by nature, forced and programmed to do something. Just try to sit with a completely blank mind, with no mental activity. Just relax and try this simple exercise. You will initially try not to think about anything and try to be aware if any thought comes to your mind. But, after a few moments, you will find yourself having some random thoughts, about something from the past or the future. By nature, your mind will think about something or the other. If you try to force silence upon your mind, you will be forcing a dead silence, the silence of suppression. How long can you sustain that? The moment you drop your guard, your mind will express its nature and start wandering.
**So, neither expression nor suppression is the solution. Only completion is the solution.** It is better to—complete with yourself to bring integrity to the nature of the senses and the mind, and be engaged with authenticity in action, with a sense of devotion to enrich others and yourself. Be aware that when you are in action, it is the senses acting. Then you will not get attached to the action or its result. Then you are free; you are liberated from the bondage of action. Action binds you only when you consider yourself 'the doer' and have expectations about things being a certain way.
# Selfless Enriching Liberates
* 3.9 *Work has to be performed selflessly; otherwise, work binds one to this world. O son of Kuntī, perform your work for Me and you will do it authentically, liberated and without attachment*.
* 3.10 *Brahma, the lord of creation, before creating humankind as a selfless sacrifice said, 'By this selfless enriching, be more and more prosperous and let it bestow all desired gifts.'*
* 3.11 *The celestial beings, pleased by this sacrifice, will also nourish you; with this mutual nourishing of one another, you will achieve supreme prosperity.*
* 3.12 *Satisfied with the selfless enriching, the celestial beings certainly bestow upon you the desired enjoyments of life. He who enjoys the things given by them without offering anything to the celestial beings is certainly a thief.*
* 3.13 *Those who eat food after selfless enriching service are free of all sins. Those who prepare food for sense enjoyment do grievous sin.*
There are two techniques by which one can liberate oneself from attachment to work.
One is by telling oneself, 'I am not the doer.' By continuously reminding yourself that it is the senses and not you who is doing something, you distance yourself from the action. This is what Kṛṣṇa explains in the previous verses. The other way is by surrendering the fruits of one's work to the Divine to the ultimate life force that is conducting this Universe. This is the technique that Kṛṣṇa talks about here.
Bhagavān says, 'O Kaunteya, perform your work for Me and you will
do it with authenticity, liberated and without attachment, *tad-arthaṁ karma kaunteya mukta-saṅgaḥ samācara* (3.9).'
When you do work as a sincere, humble offering to the Divine, the very attitude of this surrender will make you do the job authentically to your peak capability and you will be liberated. When you are excessively bothered about the results, you actually think you are the doer of the action! That is why you get attached to the work and its results. This is when you start getting stressed and tensed about results. Naturally, when you are tensed, you are not performing at your maximum efficiency because so much of your valuable energy is getting wasted in being tense. How will you then be able to get your job properly done?
I always tell people, 'When you are afraid to make small mistakes and are over- cautious, you end up making big blunders.' You waste your entire life trying to avoid making mistakes and attempting to be perfect, and your life becomes a blunder.
This doesn't mean you can be careless about your work. I am only saying that you should have the courage of authenticity to make mistakes and learn to not give up on yourself. Only when you make mistakes can you learn from them and complete with your unconscious inauthenticies. Only then have you been exposed to your inauthenticity and seen both sides of the coin. Then, with experience, when you have learnt from the mistake and stood up powerfully with completion, you will have the cognition of both sides. Otherwise, just at the crucial time, your inauthenticities that have been hiding from you will make you commit mistakes and you will powerlessly give up on yourself. You can have this courage of authenticity only when you are not attached to the ownership of tasks and results.
When you see that Existence is purposeless and you are living in the loving, caring arms of Existence, you will relax and surrender to that very Existence. When you are in this relaxed mood, you can function at your best and enjoy every moment of life without feeling like the doer and therefore not worrying about making small mistakes. Real surrender happens when this understanding becomes your experience.
#### **Surrender—The Ultimate Relaxation**
Utmost integrity and authenticity is enough for surrender. Nothing else is needed. Surrender has a tremendous power, a tremendous energy. Whether you surrender to an idol or to a person or to your Guru, or even a rock, is not important. What is important is surrender itself.
Vivekananda says beautifully: 'When you pray to God, your prayers actually awaken your own inner potential and it showers blessings on you.' Even if you see logically, surrender helps you to simply relax. When you are relaxed, you can work beautifully, with intelligence, rather than with your pre-programmed intellect.
A small story:
There was once a bank cashier who used to take all the cash home everyday and bring it back with him the next morning. He had done this for a month and could not do it anymore.
He found himself trembling all the way while driving back home and was not able to sleep at home with all the money in his custody. He finally asked his boss to relieve him of the job since he could not bear the stress any longer.
His boss told him that even if the money were to be lost, he would not be blamed and he could continue with his job. The cashier slept peacefully from that day onwards.
What was the difference in him? He was doing the same job, but why was the fear and tension not there anymore? It was because the responsibility had been shifted to a higher authority, that's all. This is surrender! Do your work with authenticity and responsibility to enrich others and yourself, surrendering the responsibility of the results to Existence.
**Understand, Existence loves you and understands you better than you understand yourself.** See the example of Arjuna; Kṛṣṇa knew Arjuna better than Arjuna knew himself. The very trust, the very connection enabled Arjuna to relate with Kṛṣṇa, who took him to the Ultimate Consciousness.
Have simple trust in Existence, in the intelligence of the life force. This is the very life force, the energy that is keeping you alive. This is the energy behind the marvelous functioning of your brain, of your digestive system, of your nervous system. This is the energy that runs our solar system, all the galaxies and the entire Universe so smoothly. Imagine, is it possible for so many billions of stars and planets to move in such beautiful order even if you had the most modern traffic control system in place? Such a beautiful order, in what appears to be chaos when seen superficially!
#### **Enrich Others Because They Are Part Of You**
A very beautiful story from the great Hindu epic history, Mahābhārat:
King Yudhiṣṭra, the eldest of the Pāṇḍavas, performed a great sacrifice after the battle of Kurukṣetra was over. He gave very rich offerings to the priests and the poor. They were all impressed by the grandeur of this sacrifice. They praised him saying, 'We have never seen such a great sacrifice in our lifetime.'
Just then, a small mongoose appeared. Half of his body was golden and the other half was brown. He rolled on the ground where the sacrifice was performed. He then exclaimed with sorrow, 'This is no sacrifice at all. Why do you praise this sacrifice?'
The priests were aghast and angry, 'What! You silly mongoose! Did you not see the sacrifice? Thousands of poor people have become very rich. Millions of people have been sumptuously fed. So many jewels and clothes have been distributed!'
The mongoose replied, 'That may be a big sacrifice for you. But to me the sacrifice offered by the poor *brāhmin* was much bigger.'
'What *brāhmin* and what sacrifice are you talking about? We never heard of this!' said the priests.
The mongoose continued, 'There was a poor *brāhmin* in a village. He lived in a small hut with his wife, son and daughter-in-law. Once, there was a great famine. The whole family starved for days on end. One day, the poor man brought some food home. When they were ready to eat, they heard a voice at their door. The *brāhmin* opened the door and found a guest at the doorstep. In Bharat, we say, *atithi devo bhava*, which means 'the guest is God Himself '.
The *brāhmin* said, 'O Sir! Please come inside. Please have a seat and have some food.' He gave his portion of the food to the guest.
The guest said, 'Sir, I am still hungry. I have been starving for the last fifteen days.'
The wife gave her share also to the guest. The guest ate this portion also, but he was still hungry. The son said, 'Father, please give him my share also.'
The guest ate this and yet he remained dissatisfied.
The wife of the son said, 'O Sir, please have my portion too.' The guest ate this portion also and was fully satisfied. He then blessed the poor *brāhmin* and his family and departed in great joy.
I entered the hut that day and found that four persons had died of starvation. A few grains of rice were found on the ground where the guest had eaten. I rolled myself on those grains. Half of my body became golden. Since then I have been traveling all over the world to find another sacrifice like that.
Nowhere have I found one. Nowhere have I been able to convert the other half of my body into gold. This sacrifice of Yudhiṣṭra has not turned the other half of my body into gold; That is why I say that this is no sacrifice at all.'
The sacrifice that Kṛṣṇa refers to comes from a true sense of surrender to the Universe. When we enrich others what we can afford to give, it is no sacrifice. When we enrich others by denying ourselves, then it is a sacrifice. That is why most of the charitable work done by people, even with good intentions, does not fit into the essence of what Kṛṣṇa says here. Of course, it is better to enrich others rather than foolishly stuff yourself.
Enrich others for the sake of enriching. When you enrich others at your own expense, by denying yourself, you function at the level of the Universal energy; you function as part of the principle of *Vasudaiva kuṭuṁbakaṁ* meaning 'The whole world is my family' as said by Kṛṣṇa; you operate out of compassion. Then there is no compulsion or no moral injunction to give. There is no expectation that you will go to heaven if you give and to hell if you don't.
That's why, time and again, I tell people, 'Do not donate anything to the mission in the belief that I will help you pass through the gates of heaven. First of all, there is no heaven, and second, I am not its gatekeeper!'
Many times even your enriching others has a selfish motive. You think, 'If I enrich, I may get this, this, and this back!' Do not enrich with purpose. Let enriching be a purposeless happening. Now, I am giving the right and complete reason for enriching. Because everyone is part of you, enriching every being is nothing but enriching some part of you. Only then are you practicing the *tattva* of enriching *Vasudaiva kuṭuṁbakaṁ*, the whole world as your family. |
### Leader and Leadership Consciousness
3.21 *Whatever action is performed by a great person, others follow. They follow the example set by him.*
3.22 *O Pārtha, there is nothing that I must do in the three worlds. Neither am I in want of anything nor do I have to gain anything. Yet, I am always in action.*
3.23 *If I did not engage in work with care, O Pārtha, certainly, people would follow My path in all respects.*
3.24 *If I do not work, then these worlds would be ruined. I would be the cause of creating confusion and destruction.*
3.25 *Even the ignorant do their work with attachment to the results, O Bhārata, the wise do so without attachment, for the enrichment of the people.*
Here, Kṛṣṇa talks about the practical aspects of why a leader needs to act in a responsible manner. With responsibility, you experience the space of leadership consciousness, *Īśvaratva*.
There is a difference between the state of a leader and the status of a leader. Most of us want to attain the status of a leader but not the state. When you achieve the status of the leader, it is ego-fulfilling and you feel great. Some politicians are good examples for this. They exert the power of their position on others without even feeling responsible. They were a little more dominating and convincing than the people whom they were trying to dominate, that's all. It is not that they were more intelligent or more capable.
The state of the leader is something totally different. It is the state of the leader born from the principle of responsibility that enriches people to become responsible. Problems of all kinds, ranging from stress to discontentment and violence, result because the leader has achieved the status and not the state.
#### Leader Creates More Responsible Leaders
A leader with the status remains only as a slave. A leader with the state takes the responsibility to create more and more responsible leaders.
Only when you express all the possibilities out of liberation cognition, are you living your life. Life is lived when *jīvanmukta saṁbhāvana*, the space of possibility, the space of leadership becomes your lifestyle. Nothing else is required for you to be a leader; just leadership consciousness is enough. When Vivekananda walked the length and breadth of Bharat, he did not have anything other than leadership consciousness in his life. But wherever he went, kings washed his feet, gave their own thrones for him to sit on, received his blessings and guidance, and requested his spiritual support.
#### Responsibility is thinking, feeling, acting, responding and cognizing from the truth that you are the Source of everything!
It is responsibility that makes you realize all possibilities. It is leadership consciousness that brings not just success, but fulfillment in you. I have seen thousands of politicians who have power without having the state of leadership consciousness. Sometimes, people sit on the throne or get the power and become power centers, without having the state of a leader. I have seen them dying in depression or suffering in suffocation, due to the power! They never enjoy the power.
Unless you achieve the state, the status is a liability! If you have not achieved the state, the status binds you and also brings suffering to others. The state of responsibility, the state of leadership consciousness, *Īśvaratva* has to be achieved first. When you do not carry the consciousness of a leader, even if you get the powers of the leader, you are bound by it and you also bind the people who accept you as leader and follow you.
Leadership consciousness is an independent intelligence; it cannot be
hidden from others. Once you have it, the whole world will know that you have it; the world simply listens to you! You do not need any power, political strength or infrastructure for the world to know that you are a leader. Even if you walk on the street, you will stand tall—as a man among men; what Kṛṣṇa names Arjuna as *puṛuṣarṣabha*, the best among men. And the world will respect you!
Listen! I am not talking to you about some corporate values and principles, or on something that *Ṛṣis, Vedic* Seers have uttered in the *Upaniṣads*. I am talking to you about what I have directly experienced, which you have to experience. I am talking from the context of being responsible for making you responsible.
Be very clear, the person who talks has only one reason—making you responsible. I am responsible to make you experience responsibility as I have experienced it. A person with wealth is responsible to guide a poor man to wealth. A person with knowledge is responsible to make ignorant people knowledgeable! When you own, you become responsible to make everyone own. Because I own responsibility, I own the responsibility of making everyone own responsibility.
Kṛṣṇa, who owns responsibility, the space of leadership consciousness, *Īśvaratva*, is making Arjuna own responsibility. Kṛṣṇa says, 'Whatever action is performed by a great person, others follow. O Pārtha, there is nothing that I must do in the three worlds. Neither am I in want of anything. Yet, I am always in action.'
> *yad yad ācarati śreṣṭhas tad tad evetaro janaḥ I*
> *sa yat pramāṇaṁ kurute lokas tad anuvartate II 3.21*
> *na me pārthāsti kartavyaṁ triṣu lokeṣu kiñcana I*
> *nānavāptam avāptavyaṁ varta eva ca karmaṇi II 3.22*
There are only two types of human beings on planet Earth—those who feel responsible for everything and those who don't feel responsible for anything. People who feel responsible become leaders. People who don't feel responsible continue to be slaves. There are some people who don't feel responsible even for their own actions because they forget their action is going to bring its result. Many times, even when they plan out a business, they only plan out the people they will hold responsible if it fails! They don't plan to make it successful.
Plan for success! Don't plan for failure. Right when you start planning, if you wonder 'If this fails what do I do?', you immediately think, '*I will hold him responsible!*' But holding the other responsible is not going to bring you success. Even as the thought—'I will hold him responsible' arises, cut it.
I always tell my disciples, 'Take responsibility for practicing what I teach you by bringing authenticity into every action. Don't just preach what I teach. Only by example can you cause others' reality and radiate the teachings powerfully.' Deep understanding and experiential expression of the truth happens only with taking responsibility for all your actions. Only when the space of leadership becomes your own experience does the responsibility become complete. Otherwise, if the understanding is just based on someone else's words and experience, then there is always the possibility that anyone can come and shake your belief and you will either hold the situation or others responsible. The roots of responsibility, in this case, are not deep and strong enough to withstand all kinds of questions. Others' questions are nothing but your own unanswered questions that you chose to suppress within you!
That is what happens to Arjuna as *kurusattama*, the leader of all Kuru warriors, as *bharataṛṣabha*, the best of Bhārata. Even though he takes the responsibility to fight and avenge the collective irresponsibility of the Kauravas, he falls from his space of leadership and gives reasons to escape his responsibility. Arjuna, the one of taintless, pure fame, becomes a slave to his incompletions. Only when he allows the Master to enrich him does he surrender to the Master of all masters, *Jagadguru* Kṛṣṇa as His disciple!
Unless we enrich ourselves and allow ourselves to be enriched by the Master, nothing good can happen to us. Allowing the Master to enrich you is the best way of enriching yourself. If you don't enrich yourself, no one can save you. If you enrich yourself, whatever you touch will be successful. If you are in the space of completion, anything you touch will be successful. Powerfulness always showers success, it never brings failure. It is a law of life!
There are three types of people: the disciples (or the followers), the Masters, and the leaders (or guides).
The disciple is one who has not yet experienced and enriched himself with the teachings of the Masters, but who is authentically interested and has responsibly embarked upon the path. He needs some guidance on the path. He does not yet know how to practice what is being taught.
The Master is one who is in the eternal space of *Īśvaratva*, leadership consciousness and is in the ultimate experience of Enlightenment. Out of compassion, He enriches by showing the path of responsibility to reach His state to all those who would like to be in that state. It is not necessary for the Master to practice what He preaches because he is beyond the common rules of conduct. Masters need not follow what they tell you to do to reach their state. They understand the illusion of the physical plane that their body-mind system operates in. Whatever they may do physically is in a state of complete awareness.
I always tell people that they need to be aware and completely present when they eat. But if you have been around me, you will see that I never concentrate on my food when I eat. When I eat, I am reading or talking to someone. It is like this: For you, you have to meditate to be aware of the food you are consuming so that you eat only as much as is needed. But for me, if I am aware, I will not be able to eat the amount of food my body needs. I have to distract myself and remove the awareness, the self-remembrance, and only then will the food go inside! An enlightened being's system is totally different from an ordinary person's system.
A leader or guide is someone who is a spiritual activist, he is between the Master and the follower. He has not yet reached the ultimate state of the Master but he has had glimpses of that state. He is not as inexperienced as the follower. He is the bridge of responsibility to lead the follower to the Master.
One more thing: It is not that you need to practice the *tattvas* just so that others get inspired and enriched. Understand that the very practice will give deep understanding and completion to you. Automatically you cause what you want to cause in your life. That is the first effect, the actual result. Being an inspiration and causing the reality for others will be just a by-product. It will automatically result from the confidence of authenticity you radiate in your body language and the power of integrity you express in your words, when you enrich people out of the intelligence and strength of your own responsibility as a leader.
#### Nothing Binds Me, Yet I Engage in Responsible Work
In these verses, Kṛṣṇa beautifully explains what walking the talk means through His own example. He says there is nothing in the three worldsthe nether world, earth or heaven, for Him to achieve. There is no duty that binds Him. Even though He has nothing to gain, lose or even to do, He is constantly engaged in action and enriching the three worlds. Why?
Because people look up to Him as God, they would obviously follow the path He sets. People's *anyakāra*, the expectation that world has from Kṛṣṇa is that He is God, He is *Bhagavān.* They would simply follow what He does. He is now responsible to fulfill even others' image about Him for leading them on the correct path. That is Bhagavān Kṛṣṇa's authenticity and responsibility!
I tell you, the one who takes responsibility for the whole world's *anyakāra* is God. God takes responsibility for the *anyakāra* of even atheists. That is why when they say God never helps, He never helps them, and makes sure that He fulfills even their *anyakāra*! So, even though Kṛṣṇa Himself has no reason to engage in work, He does so for the sake of enriching the people who will follow Him. If He did not engage in action and did not take the responsibility to make others' responsible, people would follow His example and fall into irresponsibility, inaction or *tamas*.
Listen! By taking responsibility to enrich Arjuna with the science and
direct experience of Enlightenment, Kṛṣṇa fulfills the *anyakāra* of not just Arjuna but of the whole humanity embodied by him; relieving the planet Earth from *bhūbhāra*, the burden of the collective unconscious, incomplete beings.
Understand, others' *anyakāra* about you has two dimensions—how they perceive you and how they want you to be in their life! For example, they may perceive you as a fool and a cheat, but they may want you to be intelligent and authentic! When you take responsibility for both parts of others' *anyakāra*, life just oozes out of your *ānanda gandha*, your blissful inner space.
**Listen. Taking responsibility for what others perceive and what others want just makes life ooze, explode and express through you.** If you want your skin to shine, your eyes lit and your body radiating grace and joy, take responsibility for others' *anyakāra* in both directions. If others perceive you as a cheat and fool, don't be angry. It means that you have not raised yourself in some way.
Every year, I guide people on spiritual *yātras*. It is a lifetime experience to be in the lap of nature. In the Himalayas, the living energy field, we do various types of rituals at the *cārdhām* (four sacred pilgrimages). Of what use are the rituals to me? But I do them for you so that you understand their significance, get enriched to do them, and take the responsibility to enrich others with them. After Enlightenment, I came from the Himalayas to be amidst the people to enrich them with Enlightenment. I could have just stayed there happily and blissfully. But I have come here because of my responsibility to guide people with the right path of living Enlightenment. That is why Masters come to planet Earth out of their deep responsibility, their love and compassion to enrich people with Enlightenment.
**Listen! When responsibility expresses through your head, it is leadership. When responsibility expresses through your heart, it is compassion. When responsibility expresses through your being, it is Enlightenment,** *Sātori.*
Seeing me work constantly, being intensely involved in work, whether it is administration or giving satsanghs or planning activities or healing people, whatever the action may be, people are inspired and enriched to be engaged in authentic work and responsible leadership constantly, blissfully enjoying every moment. I don't have to give you my words. You can see me, learn and be enriched from my body language much more than from my words.
#### Stretching to Others' Expectations is Authenticity
Please understand, what you feel as *you*, the idea you believe as *you*, is *mamakāra*. For example, I can very authentically say I feel that I am a pure empty space. |
He once told Vivekananda the secret of work. 'Let the end and the means be joined as one.' When you are doing any work, do not think of anything beyond that. Do it as worship, as the highest worship, and devote all your energy to it for that time. The right performance of duty at any point in life, without attachment to the results, leads us to the highest realization.
The worker who is attached to results is the one who grumbles about the nature of the duty. To the unattached worker, all duties are equally good. He takes responsibility and welcomes what he has to do, irrespective of the external nature of the job. He approaches every act with the same enthusiasm and liveliness and becomes completely involved in the task at hand. He is authentic to his authenticity and does the action to his peak capability.
In the great epic Mahābharat, there are actually three versions of the Gītā: *Bhagavad Gītā* and *Anugīta*, both delivered by Śrī Kṛṣṇa; the third and equally important one is called *Vyādha Gītā*, the song of a butcher.
A butcher delivered this *Vyādha Gītā*; a man who is considered as a low caste or a cāndāla delivered this great scripture.
> There lived a great yogi who had special powers but was not yet enlightened. He was a highly egoistic person. He was meditating under a tree in a forest. A bird sitting on the tree relieved itself and the droppings fell on him. He lost his temper and he opened his eyes, staring at the bird. The bird was killed by the power of his gaze. The yogi was very proud of what he had done.
He then went on his daily round of begging for alms. He came to a house and begged for food. The lady of the house called out from inside the house and asked him to wait as she was serving her husband. The yogi was upset. He thought to himself, 'Foolish woman! She is serving her husband, an ordinary man, and she is making a great yogi like me wait!'
Suddenly he heard the lady's voice again as if in answer, 'I am not like the bird in the forest to be killed so easily. Your powers may be used against birds but not against me, so relax!'
The yogi was shocked! The lady actually knew not only what he was thinking, but even what had happened in the forest! The yogi apologized to the lady when she came out to give him food.
He asked her, 'Mother, how did you know what I was thinking? And how did you know what happened in the forest? Please teach me how I can achieve this.'
She replied, 'You have attained śakti (power) but not buddhi (intelligence). Go to the butcher who is down the road and he will teach you.' Now the yogi was even more surprised. He thought, 'How can ordinary butchers teach me anything about buddhi?'
But what the lady had done was too much for him. So he quietly took the lady's counsel and went down the road to the butcher's shop.
When he reached the butcher's shop, he saw that the butcher was busy cutting up the meat of the animal he had just slaughtered. He could not imagine learning from a butcher. But he wanted intelligence, so he approached the butcher and asked, 'I was told by a lady living nearby to ask you about intelligence. Can you explain to me how to attain intelligence?'
The butcher explained how he himself had achieved intelligence, the ultimate experience. All he did to achieve it was do his job with complete awareness and total authenticity. He did his job with complete integrity and used the money that he earned to take care of his aged parents, which he did with equal devotion. Just the very doing of his responsibility had liberated him. The nature of his work, the act of slaughtering animals, was not important. The attitude, space from which he did it was what mattered. You may be doing the greatest acts of social service. But if the attitude, the energy behind the act is not out of completion, the action is just hypocritical and inauthentic.
### **Causing Responsibility Out of Completion**
In the Mahābhārat, Karṇa is a great warrior and close friend of Duryodhana; his acts of charity and generosity are much admired. He is the immaculate son of Surya, the Sun energy and the eldest son of Kuntī, the mother of Pāṇḍavas. Being born before Kuntī's marriage to King Pānḍu, the unwed Kuntī abandoned him at birth. Karṇa lived as the adopted son of the royal charioteer of the Kurus, and struggled with misfortune throughout his life.
Karṇa's famous charity was out of a deep incompletion and a feeling that he is not respected. What was Karṇa's inner image, *mamakāra*? 'I am a failure; I am not respected anywhere I go.' This is because he did not know his parents' names, his origins. So, his inner image, *mamakāra* at a young age was 'I am not respected!' So he was exploding with the outer image, *ahaṁkāra*—'I have to be respected, I am respectable!' And the best way to be respected was to do charity work. Even his charity came from incompletion. That is why his death itself was because of his charity.
See, at every level, he is destroyed by his acts of charity. First, Indra, the king of gods, comes and takes away his invincible protective shield and earrings, *kavaca* and *kunḍala* that he embodied from his birth as the son of Sun. At the end of Karṇa's life, all his accumulated good karmas out of his charity stand as a shield and protect him. So Lord Kṛṣṇa, in order to liberate Karṇa, comes in the disguise of a poor *brāhmaṇa* and asks in alms all the good effects of his charity. You see, Karṇa might have done the charity work out of incompletion, but the people who received it were complete. So their blessings were protecting him. Foolishly, knowing that Kṛṣṇa Himself is asking him for alms, Karṇa thought, 'I am giving even to Kṛṣṇa!'
Even the great acts like charity, when done out of incompletion, only lead to the wrong effect. Finally, because Karṇa no longer has the protection of his good karma, Arjuna is able to kill him. If you cause anything out of completion, what you get back will be miraculous. If you cause even a great charitable act out of incompletion, what you get back will be hell. Even the so-called moral, good deeds will only have bad effects.
### **The Natural Dharma**
Each of us is unique in our capabilities and interests. Accordingly, our responsibilities are different. If you try to imitate others, thinking their responsibility appears more attractive, you will be making the mistake of following somebody else's path. Comparison literally rules our lives. When we use our energies with authenticity for our peak growth without comparing ourselves with others, we do our responsibility according to our nature.
These verses on *karma yoga* by Kṛṣṇa have been misused by some to defend the caste or *varṇa* system in the Hindu tradition. They say what Kṛṣṇa means is that one should not swerve from one's *varṇa dharma*, the duty of one's caste. They do not understand the origin of the caste system.
In the vedic culture, a child was taken to a *Gurukul*, the ancient system of living, learning at the feet of Master, before the age of seven. The Guru taught the child based on his or her abilities. If the child had the aptitude to become a scholar he was trained in scriptures, and became a *brāhmaṇa*. If the child was aggressive and courageous, he was trained in martial arts, and became a *kṣatriya*, meaning warrior, and so on. *Varṇa* or caste classification was based on one's natural abilities, not on birth. Over time, this practice degenerated into a classification based on heredity. One needs to understand Kṛṣṇa's injunction in the vedic educational context.
Arjuna then asks Kṛṣṇa why even a centered person is led to commit sinful acts, as if forced by unknown powers. Arjuna's question is the eternal dilemma of expression or suppression.
For example, if you see a beautiful woman and you feel attracted to her, you feel this is not right according to what society has taught you and you try to suppress your feelings. Can this inauthenticity work? If you try to suppress something, it will surface with more intensity. We are always conditioned to believe that anyone with passion or lust is a lower human. There is no lower or higher person. Only a transformation of energy needs to happen. People who pretend to be moralists are either afraid or guilty of their lust. They are completely inauthentic. The moment you think you are a lower human, you start fighting that feeling. Then it becomes very difficult to get out of it and to transform. Anything you resist persists. What you need is to bring completion and allow the transformation, the ultimate reality to happen.
## **The Alchemy Of Possibility Into Reality**
These four principles of integrity, authenticity, responsibility and enriching exist in our very DNA. A seed becomes a tree or man realizes his potential only when these four principles are lived. A human has everything needed in him to become the ultimate reality, the divine reality. The DNA, the very structure with which the human consciousness is built, in Saṃskṛit we call it *dharma*—are these four principles!
As of now, man is only a possibility. Only when these four principles become reality do you experience your actuality. Then the base energy of lust can be transformed into the higher energy of love. It is an alchemic process of changing any base metal to a higher metal. Similarly, changing our base emotion, lust, to the highest emotion we are capable of, love, is alchemy.
First, the impurity, an animalistic emotion, should be removed from lust. Your lust is contaminated by all kinds of fantasies, feelings of guilt and desire we have picked up from the society and media. In earlier times, people were able to drop their lust by the age of forty. Lust simply dropped from them. In Hindu marriages, there is a beautiful verse which couples recite. The meaning of the verse is, 'In the eleventh year of marriage, let the wife become the mother, and the husband the son.' This may sound strange. What it means is, let the relationship reach ultimate completion. The ultimate completion for a woman is when she expresses the motherliness in her. The ultimate completion for the man is when he comes back to the innocence of the child. So, by the eleventh year, let the relationship mature so that both the husband and wife attain ultimate completion.
First, the impurity in lust needs to be removed so that a deep friendship at the being level and not just at the physical or mental level can be added. When you feel deeply connected to a person, there will be no need for physical proximity to that person. You will feel happy and satisfied with just the feeling connection. For the final transformation of lust into love, the relationship needs to go through the process of patience and perseverance. You need to be patient for the other person to accept your transformation. Then he or she will automatically be transformed as well.
Here Kṛṣṇa refers to lust and anger, both born out of passion. Anger is also an emotion born out of lust. When the other person rejects your lust, it turns into anger towards that person. Anger is a tremendous energy we misuse because we do not understand and respect it. Greed, anger and lust are all *rajasic* qualities that arise from passion and aggression from the blocked *mūlādhāra cakra*, the root center. These are instinctive emotions that we inherit from our animal ancestors. Indulging in these base emotions keeps one in bondage to his instinctive nature. This is the reason Kṛṣṇa classifies these as the root causes of sin.
A human being is endowed with Consciousness that rises above these instincts. The meaning of a human life is not mere survival; it is the realization of one's Superconscious nature, one's highest reality. Anything that stands in the way of Self-realization is a sin.
## Control Your Senses
3.38 *As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, So also, the living being is covered by lust.*
3.39 *The knowledge of the knower is veiled by this eternal enemy in the form of lust, Which is never satisfied and burns like fire, O Kaunteya.*
3.40 *The senses, the mind and the intelligence are the locations of this lust, which confuses the embodied being and veils the knowledge.*
3.41 *Therefore, O Bharataṛṣabha, chief amongst descendants of Bhārata, in the very beginning, control the senses and curb the symbol of sin, Which is certainly the destroyer of knowledge and consciousness.*
3.42 *It is said that the senses are superior to the body. The mind is superior to the senses. The intelligence is still higher than the mind and the consciousness is even higher than intelligence.*
3.43 *Knowing the Self to be superior to mind and intelligence, by steadying the mind by intelligence, Conquer the insatiable enemy in the form of lust, O Mahābāho (mighty-armed one).*
Just like smoke veils the fire, just as the dust on the mirror masks your reflection, and just as you cannot see the embryo when it is covered by the placenta in the womb, we are not able to see our true nature of bliss because we are caught in base emotions like lust.
Lust is linked intimately to the survival of the species. Without lust, there can be no mutual attraction between genders, no reproduction, and no continuity of the human race. This basic survival instinct is lodged in our primal root energy center, the *mūlādhāra cakra*. When this *cakra* is blocked we behave out of instinct, like animals. When this *cakra* is energized, we learn to live in intelligence as we are truly meant to.
Once a person reaches physical or sexual maturity at adolescence, it is very difficult to control the effects of lust arising out of the *mūlādhāra*. One needs to be spiritually awakened before sexual maturity so that the energy can flow upwards towards the *sahasṛāra* or the crown *cakra*. The *mūlādhāra cakra* is the seat of all fantasies, primarily sexual fantasies. These fantasies are the ones Kṛṣṇa says are like dust on the mirror, completely clouding our judgment.
We live by templates that we carve out in our mind based on these fantasies, and live towards fulfilling these fantasies.
Completion in the present moment is the key to unlocking the *mūlādhāra* and dissolving lust. It is only completion that brings you in touch with reality as it is and dissolves your fantasies.
Kṛṣṇa closes his dialogue with Arjuna in this chapter with these words, 'Be aware that you have a higher intelligence. Use that intelligence to control your senses and curb your lust, which is your most dangerous enemy on the path to completion.' Please note that Kṛṣṇa does not say, 'Arjuna, come here, I shall help you dissolve the lust in your body and mind. You can then be at peace.'
Arjuna started the dialogue saying he was confused by Kṛṣṇa's words about action and inaction. Kṛṣṇa then told him to carry out his own responsibility with authenticity and without worrying about the result of his actions. He guides Arjuna to lead a purposeless life, free from obsession with the final goal and to be detached from the result of action. 'Authentic action is our nature,' He says, 'not inaction. Act, work, but surrender the result of action to Me.'
Now, Kṛṣṇa says clearly, 'Control your senses, be aware, be complete living in the present moment and give up lust.' Lust, here, not only refers to sexual desire but also to all desires related to the outer world. It is our sense of identity, the sense of possession that drives us to acquire and enjoy. The truth, however, is that acquisition only leads to the desire for more acquisition, not to enjoyment and fulfillment.
To be blissful we need to keep our inner space clean and empty. Only then can bliss fill that space. The outer space can be filled, that is not a contradiction. As long as the outer material space is filled without attachment, the inner space remains empty.
To make this happen, the senses have to be in control, not suppressed. Anything suppressed waits for an opportunity to explode. However, creating the space of completion can transform the mind and senses. When we realize that life has no purpose, that the meaning of life is to enrich others and ourselves and to enjoy the path, we learn to give up attachment to end results. We drop expectations. We move into the present moment and live in the space of completion.
This is the whole essence of *Karma Yogaḥ*. Be complete and drop your attachment to the goal and the fruit of your actions, and live an enriching life with integrity in words, with authenticity in thinking and action, and with responsibility in feeling. Live life blissfully. You will achieve the Supreme. You will achieve the space of Enlightenment.
Kṛṣṇa says, 'You will achieve the Supreme.' You will achieve the eternal consciousness, *Nityānanda*, eternal bliss.
So let us pray to the ultimate Divine, *Parabrahma* Kṛṣṇa, to help us understand His message, to help us imbibe Him in our being. May He guide us. May He enrich us to experience the eternal consciousness, the eternal bliss, *Nityānanda*!
> *Thus ends the third chapter named Karma Yogaḥ*, '*The Yoga of Action,' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra*, *the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād*, *dialogue between Śrī Kṛṣṇa and Arjuna.*
## The Path Of Knowledge
Logic can never lead you to Self-Realization. The ultimate Truth is beyond logic. The qualification to receive the Truth is Devotion. Krsna begins revealing the mysterious supreme science of Enlightenment to His devotee and friend, Arjuna. ...
## The Path Of Knowledge
The human psyche longs for continuance. Continuation and perpetuation of one's identity is of utmost importance to us. We trace our lineage back as far as we can go in memory and records. We keep looking for something noteworthy there. We are anxious to provide for the weak ones in the family. This is a general anxiety on the account of our own lineage.
Arjuna has been driven by the same dilemma. To defend the fears he has about his own identity, he cites historical moral codes that discuss how one's ancestors and descendants are affected by one's deeds in this life. It is a simple transference of his present uncertainty to the past and future.
People ask me, 'When was this Universe created? How and why?' I tell them that the next time God calls for a conference, if I am invited, I shall ask this question and find out the answer! As far back as I can see this Universe has existed. As far into the future as I can see this Universe will continue to exist. There is no beginning and no end. It has been there forever and will be there forever.
The form and identity that we are familiar with is perishable. It is matter subject to creation, destruction and re-creation. But the Universe is formless energy. As it sees fit, it transforms into matter and again back to energy. That energy is imperishable. This is what Kṛṣṇa explains earlier to Arjuna. This energy of the Universe is the same energy that is within us.
All religions may not accept this principle of energy in man and the Universe as eternal. Views of religions change and have to change as new knowledge arises. Scientists now agree that matter and energy are inter-convertible in time and space. Advances in Quantum Physics have shown that sub-atomic particles can appear in different forms and shapes depending on when they are viewed, how they are viewed and who views them. For example, people think materialization of objects is magic or trickery. It isn't! It is simple science. It is converting matter into energy, moving the energy and converting it back to matter. We can demonstrate this scientifically with the help of modern technology such as Kirlian photography.
I showed the ashramites (*ashram* residents) how this can be done. I made them count the number of *rudrākṣa* necklaces in a cupboard. I produced one from the air as if by magic and showed it to them. Then, I sent them back to count the number of necklaces in the cupboard. They found there was one less in the cupboard! Anyone can do this. All that they need is to know how.
No matter can be produced from nowhere. It can only be produced out of energy. Fortunately this energy source is infinite in the Universe. This Universe is known to be constantly growing.
The very first verse of the first Hindu scripture, *Īśa Vāsya Upaniṣad*, says that 'out of energy arises all matter—*īśā vāsyaṁ idaṁ sarvaṁ*.' Upon reading this verse, Albert Einstein, the famous physicist said, 'It is only now that I could establish that energy arises from matter. Thousands of years ago, *Vedic* sages knew more. They knew that matter arises from energy. Science has yet to establish this. The last frontier of science is the threshold of spirituality.'
Understand that the constant factor in us as well as in the Universe is this energy that is eternal. Once we understand that there is no separation between the Universe and us, all our confusion will be at rest. There will no longer be any fear of death, and there will no longer be the greed to acquire and hoard.
After all, the energy that is who we are is forever. Once we understand, cognize and accept this, we are in eternal bliss, *Nityānandam*!
# I Taught This Science To Sun
4. 1 *Bhagavān says:*
*I taught the Sun god, Vivasvān, the imperishable science of yoga and Vivasvān taught Manu, the father of mankind and Manu in turn taught Ikṣvāku.*
* 2 *The supreme science was thus received through the chain of master-disciple succession and the saintly kings understood it in that way. In the course of time, the succession was broken and therefore the science as it was appears to have been lost*.
* 3 *That ancient science of Enlightenment, is today taught by Me to you because you are My devotee as well as My friend. You will certainly understand the supreme mystery of this science.*
You need to understand that Kṛṣṇa is just thirty-two years old when He makes this statement! Physically His body is only thirty-two years old. But He says, 'I gave this imperishable knowledge to Sūrya, the Sun god—*imaṁ vivasvate yogaṁ proktavān aham avyayam* (4.1).'
Of course, this is very difficult to understand! With logic, you cannot understand this statement. With ordinary logic, which you use in your daily life, you cannot make any meaning out of this statement. In the next statement He says: *The supreme science, this yoga as it was, appears to have been lost in course of time.*
These two verses should be understood clearly. The first thing is that the truth is not new. It is eternal; neither new nor old. Eternal means it is there forever. It never becomes old. It was never new. Eternal means that which is beyond time and space. When you are in completion, anything you create stands for eternity. It is immortal and eternal. Otherwise there is no reason why Hinduism should be still alive. The invaders and fanatics brutally attacked and assaulted anything in front of their eyes, killing millions of people and destroying temples of Bhārat. They invaded and ruled Bharat, not for one generation but for hundreds of years, yet how is it that Hinduism is still left alive, flourishing and expanding? Because it was created out of the eternal space of completion.
**See, for a religion or any civilization to be alive, three things are important**. First, the knowledge and the science of lifestyle, *Upaniṣad* what is birth, what is death, why life, what is the purpose of life—the answer to all questions of living and leaving. Second, the buildings architecture and arts. And third, the language. All these three are made out of the magnetic field of completion in *sanātana-dharma*. That is why these three things can never be destroyed, no matter how much anyone tries.
The architectural wonders and monuments created out of completion, and the linguistic monument and wonder, *Saṃskṛitaṁ* born out of completion—these can never be destroyed. Just like the wonders of the world, if you analyse the linguistic wonders of the world, *Saṃskṛitaṁ*, the *devabhāśā*—language of Divine, will be the first and only linguistic wonder of the world. Understand, the word *Saṃskrit* means well done, refined, perfect**.** The *vedic* tradition is such a powerful, refined system that no matter how much anyone tries to manipulate, morph or misrepresent it, it gets backfired! The system is so foolproof, so evolved to perfection; that is why we say *Saṃskṛitaṁ* means refined.
And the great science of lifestyle is the *Upaniṣads*. All three are created out of the magnetic field of completion. That is why nothing could destroy or kill it.
This *yoga* is imperishable as Kṛṣṇa declares, *avyayam*. **Anything created out of the space of completion stands forever, stands eternally. Completion is eternal,** *Nitya.* Only the things described and created based on time can be said to be new or old. Anything new will become old one day. Anything old was new at one time. Eternal means it is beyond the new and the old. It has been there from time immemorial. Here, this *yoga*, the science of Enlightenment is eternal or *Nitya*.
The science of *Karma Yogaḥ* that we learned in chapter three, the same *yoga* is going to be explained further in chapter four, *Jñana-karma-sannyāsa Yogaḥ*. I gave the first glimpse of this in the previous chapter. The first thing that needs to be understood is the first glimpse. If you allow those words to penetrate you, then straightaway those words can give you the first glimpse of Enlightenment. They can lead you to the first step of ultimate liberation.
Understanding the purposelessness of life will wash away all its incompletions, stresses, pressures and burdens from your being, whether they are physical or mental. You are liberated in that same moment. You are in the space of completion that very moment. Kṛṣṇa doesn't give you any technique that works over lengthy periods of time. Some techniques work over long periods of time, which you will have to practice forever. Your son or your daughter may get the result!
**Kṛṣṇa says, 'Now, here or nowhere!' Either have the result now and here, or nowhere.** All His techniques straightaway give you the experience. If you can allow that one idea of purposelessness, the beauty of purposelessness, into your inner space, that very moment the breeze of Enlightenment enters your heart. That very moment, the healing of your being starts. Healing of *bhāva roga*, emotional diseases and healing of *saṁsāra roga*, the disease of birth and death, start.
Five thousand years ago, Kṛṣṇa said, 'I gave this science to Sūrya, the Sun god and the Sun god instructed Manu. The Sun god is Vivasvān. Vivasvān instructed Manu, the father of mankind. Manu passed this wisdom on to Ikṣvāku.
Here, Kṛṣṇa gives the succession, the lineage through disciples, the Master-disciple lineage. 'In course of time, the science of yoga was lost, *sa kāleneha mahatāyogo naṣṭaḥ parantapa*', He says.
### **Learn Only from a Living Enlightened Master**
Understand why this yoga of completion was lost. When a disciple is not in the space of completion, if he is not completely ready to listen, naturally the technique becomes a ritual. Understand, there is only one difference between technique and ritual. When it is done with integrity and authenticity, even an ordinary ritual becomes a great meditation technique that leads you to Enlightenment. When it is done without any integrity, as a routine, then even a meditation technique becomes a ritual.
'In course of time, the science was lost.' Kṛṣṇa uses a beautiful phrase, 'the supreme science was taught by Me, *imaṁ vivasvate yogaṁ* and the supreme science was received through lineage, *evam paramparā prāptam*.' You don't lose that supreme science in just one generation. In course of time, even a single unenlightened disciple is enough to destroy the whole science.
The problem is, your Master creates a big movement and you succeed him without the necessary qualifications. People who simply ascend the throne only because they are the successor are the most dangerous people. They have everything except Enlightenment. One who creates a spiritual movement, creates it only out of the energy of *Enriching with Enlightenment*, from his love and compassion. For the person who succeeds the founder, the whole movement is a gift.
When you get somebody's throne as a successor without the energy of responsibility, you will be filled with ego. You will create damage. You carry just the book and not the knowledge. Responsibility is the energy in which your life flowers and blooms. First learn to think with these four *tattvas* as reality. That is why our *Vedic* Masters always transmitted and mirrored the truths through the oral tradition of disciple succession from the enlightened Master to the disciple. The disciple sits in *Upaniṣad* at the feet of the Master.
*Upaniṣad* **means sitting with the Master.** *Upaniṣad* is nothing but—a Master who gets into a space and lets the disciples sit around and mirror his neuron activity in their brains. *Upaniṣad* is the best way to transmit the experiential expression of the great *tattvas*. This is how Bhagavān Kṛṣṇa transmits the science of *Bhagavad Gītā* to the Sun god, Vivasvān and now to Arjuna. |
That is why Kṛṣṇa beautifully says, '*ātma māyayā*, because of My own energy, I take birth. With my own energy, just out of My love and compassion, I land on this planet Earth.' The next question that follows is this: How can we be liberated by knowing this truth? How will it help us?
Understand, when I say the words birth or death, I don't mean just dying at the end of life. I mean, every night's sleep is your birth and death. Every night when you go to sleep, you die! When you come back in the morning, you take birth one more time. Every day, you assume the body. Every day, you leave the body. When you go to the causal body in deep sleep, you actually die and come back. When you come back, every day you are new. As of now, every morning, how do we come back to life? How do we take this body? Just look deeply. What happens when you wake up?
Usually, the moment you become aware that you are awake, either a thought based on greed or fear hits you. Maybe you want to meet somebody or meet some deadline. Immediately you jump out of bed. If you have analyzed your waking up, how you assume this body every morning, that moment is actually your taking birth. That moment when you take the body matters. These are the basic, very subtle, mysterious secrets of altering the whole consciousness. Whichever thought you enter your body with every morning, will play a major role in your consciousness for that entire day.
**But an Incarnation, an Enlightened Master assumes the body out of love and compassion.** He comes back just to pour His compassion out, just to share Himself with the whole world. When I say He comes back, I mean His coming back every day, every morning. If you understand this once and alter your thoughts at the time of waking up, you will alter your whole consciousness; the very quality of your consciousness can be changed. It is just like how a camera works. The first moment the lens is opened, whatever scene is there in front of the camera eye, is recorded on the film. That will remain forever. In the same way, during the first moment of consciousness, the thought that you have while entering into the body, plays a major role on your consciousness for the whole day.
**When you get up, let the first thought be of love and compassion.**
**Get up only to express your life in bliss.** The moment you become aware of yourself, express, 'Oh Lord, it is so beautiful! You have given me one more day! I am blessed that You have given me one more day's extension to see Your Existence!' Please understand, you have no right to any extension. Don't think Life is your birthright. I have seen many people taking things for granted. Before they get the job, they say, 'If I get that \$10,000 per month salary, I will be really safe. I will feel blessed.' The moment they get the job, in one month, they think it is their birthright.
**Birth itself is not your right. Then how can you say something else is your birthright?** The word birthright is completely wrong. You have no right even to your own birth. It is a pure gift. You can't inhale or exhale for even one single moment unless the Divine allows you, unless the Universal Energy gives the extension. So every day is a blessing. When you get up from bed, assume the body with this gratitude to the Divine. The quality of your whole consciousness will change and you will become an Incarnation.
#### **You too can Happen as Divine**
Here I am giving you the straight technique to become Kṛṣṇa, how to enter Kṛṣṇa consciousness, how to become an Incarnation. The man who assumes the body out of love and compassion is an Incarnation. If you assume the body out of greed or fear, you are a man. If you assume the body out of love and compassion, you are an Incarnation and you are divine. Your whole life will become pure eternal bliss. Your whole life will be a happening with a different consciousness.
Here Kṛṣṇa gives us a technique to attain Him, to experience *janma karma ca me divyam*. If we are able to live in such a way as to be free from the attachments born out of anger and fear, then we can be absorbed in Him, we can attain Him. All actions create their own reactions. When we sow a seed, the action, though it may appear to be complete, is in reality not so. We have set into motion a cycle, a chain of events. The seed sprouts and becomes a plant or tree. Thus it is in the order of Existence that every action or cause has its own reaction or effect. It is therefore quite difficult to escape from the clutches of the cause-effect cycle.
Here Kṛṣṇa gives a technique to cut these kārmic bonds, to be complete and realize the reality. Actions that are complete and free from fear and anger do not create bonds, *vītā-rāga bhaya krodhā.* They lead us towards elevated consciousness. Fear and anger that arise out of greed pattern are two of the most provocative emotions, the root patterns that create incomplete action, and lead to bondage.
Attachments are our bondage to the future based on experiences of the past. We have unfulfilled desires that we hope to fulfill. We look for results. When the results happen the way we wish them to, there is temporary satisfaction. More wishes arise. More attachments are formed. When things do not happen the way we want them to, we feel sorrow, we are depressed. We strive again. Either way it is a never-ending cycle that brings sorrow in the end. When we let go of attachments and perform complete actions with no expectations, we enjoy the path of action. There is no stress regarding what must happen, since there is no attachment.
**Please listen. Completion is stopping the effect immediately and rewinding the effect towards the cause, and merging the effect into the cause! Stopping the effect immediately and rewinding it back to the cause, and the effect merging into the cause is Completion.**
**Kṛṣṇa offers a way to be in His space of completion.** He says, 'Be drowned in Me, *man-mayā mām upāśritaḥ*; you will have no anger, no fear. All actions will thus be without bondage. In this manner, you can be purified and realize Me, *pūtā mad-bhavām āgatāḥ* (4.10).' He gives the assurance that having followed this path, many people in the past have achieved Realization.
He is not saying, 'if you do this, maybe something good will happen.' He straightaway gives us positive assurance. 'Do it, you will achieve! Many people have done so and have realized Me, *bahavo jñāna tapasā* (4.10).' Completion directly liberates you from the *karmas;* completion directly leads you to experience the truth; completion directly makes you experience the reality of life!
Masters are like mirrors reflecting us. If the devotee is praying for wealth, he gets it. If he wants healing for body or mind, he is granted it. To a devotee who says, 'Oh God, I want nothing except knowledge of Your true reality,' the God grants him that. He shows him the way to the ultimate reality. If you visit our ashram, you will see that there is something for everyone. We have healing prayers, fire rituals, yoga and meditation-Nithya Dhyana Yoga, Nithya Kriyas, enriching temple etc. for people from all walks of life. For the ones who connect with worship, we have temples. For the ones who wish to attain their reality through yoga, there are various Nithya Yoga programs. For those on the path of experiential knowledge, there are meditation programs. For those who want to rewrite their future as they want and live enlightenment, we have the Inner Awakening program. Only in this manner can we raise the consciousness of society.
We cannot hope to transform society through any mass movement. It can happen only through individual transformation. When such people act together, it will have the same power as a laser beam. Each devotee and each disciple is unique. The way I treat each one is unique. What I tell one person is not applicable to another. I warn my disciples, time and again, please do not advise someone else based on the advice I have given you. It will only cause more confusion.
Here, Kṛṣṇa promises and reaffirms what He has said earlier, that— *He will take care of the need of every one of His devotee.* Only the most compassionate being who cares for all, will make this statement. Now it is left to the devotee to have some intelligence as to what to approach the Master for.
Kṛṣṇa explains here why non-attachment is so difficult. It is in our nature to look for success in whatever we do. It is impossible to embark on an activity expecting it to fail. There is nothing wrong in looking for success at the end of an activity. What creates problems is the illogical attachment to that expectation of success.
What Kṛṣṇa says here shows that our mindset, human nature, has
not changed in over five thousand years. Even then they were looking for material success. They were looking for instant results. When they prayed to God they were praying to fulfill their expectations of material success.
Kṛṣṇa is the greatest psychologist who ever lived and lives. He has measured human nature accurately. What we want is tangible and instant results. In Kṛṣṇa's days, when *saṁskāras*, root patterns were relatively fewer, people had a different concept of time. There was much less rush and much less aggression. Yet the Master uses a term '*kṣipra'*, instant. The master is talking about humanity; past, present and future. He says you normally pray to God not as an expression of gratitude, but to seek unfulfilled material desires and all that you think will bring you happiness.
All your actions, Kṛṣṇa says, are based on material success, and He says such activities bear instant results in this world, *kṣipraṁ hi mānuṣe loke* (4.12).Whether you understand it or not, all these prayers and actions do produce instant results. This does not mean whatever you pray for is instantly granted by the God you prayed to. God, fortunately, has far more wisdom than we have. God uses His *buddhi*, wisdom, to grant what He deems appropriate. However, the result of your actions is instant. The *karmaphala* is immediate. When religions talk of *karma* (action) and *karmaphala* (the fruits or outcome of action,) they speak in terms of merits and sins, *pāpa* and *puṇya*. They tell you that you will go to hell if you accumulate sins, and you will go to heaven if you gain merits. They try to control you through fear and greed of heaven. There is no hell or heaven.
When you think good thoughts, do good deeds, you feel good, you are in heaven. When you think evil, you act evil, you feel evil and you are in hell. That is all there is to *karma*. This is the cosmic cause-effect principle. You are what your intent is; you become what your intent is. *Karma* acts instantly, here and now. Do not blame others for your actions. *Karma* is in your hands. You are a free spirit; you have the power of thought, the power of words, the power of action, and the power of living. It is not merely guaranteed by your national constitution, but by God's own constitution. What you sow, you shall certainly reap.
# Understand And Be Unaffected By Action
*4.13 Depending upon the distribution of the three attributes or guṇas and actions, I have created the four castes. Yet, I am to be known as the non-doer, the unchangeable.*
*4.14 I am not affected by any work; nor do I long for the outcome of such work. One who understands this truth about Me also does not get caught in the bondage of work.*
*4.15 All the wise and liberated souls of ancient times have acted with this understanding and thus attained liberation. Just as the ancients did, perform your duty with this understanding.*
*4.16 What is action and what is inaction, even the wise are confused. Let Me explain to you what action is, knowing which you shall be liberated from all ills.*
Now we come to the controversial topic of the caste system. Kṛṣṇa says, 'I have created the four castes depending upon the distribution of the three *guṇas* or attributes.' *Guṇa* means 'attribute' or 'quality' that we are born with. It is a reflection of the *prārabdha karma*, the *vāsanā,* and the mindset with which we are born. There are three basic *guṇas*: *satva* or purity, *rajas* or activity and *tamas* or inactivity. People quote this verse whenever they want the support of religion for making the caste system more solid.
They say, 'Kṛṣṇa Himself has sanctioned it' or, 'This system has been given by the Incarnation Himself.' Listen, Kṛṣṇa uses the words, 'depending upon the distribution of the three *guṇas.*' He does not say, 'depending upon birth.'
No two persons on this planet can be the same. Every person is unique and possesses a unique ratio of the three *guṇas*. There are basically four kinds of people; based on the more dominant guṇa in them. He says, 'Based on the *guṇa* one is born with, I decide his *varṇa*, his caste.' The varṇa system was four-fold. Brāhmaṇas were the scholars and priests, intellectually inclined. Kṣatriyas were the soldiers and kings, ambitious and physically strong. Vaiṣyas were the business community with strong commercial acumen. Śudras were the workers, physically able and skillful. Based on their *guṇas*, their skill sets and not birth, the children in ancient *Gurukul* were trained into their vocations, their *varṇa* or caste.
Over time, this system was manipulated. Those who believed that they had a better varṇa, caste, decided to make it a hereditary right. Earlier, the son of a brāhmaṇa could not to be a priest, if he was unsuitable or the son of a *kṣatriya* to be a warrior if he was inadequate. Kṛṣṇa states very clearly that only the one who transcends these three *guṇas* can reach His state, can reach the higher levels of consciousness. To reach Kṛṣṇa one has to be a *triguṇa rahita*, beyond the three *guṇas*. Then, one becomes a non-doer, a no-caste, no-attribute person.
When a desire is fulfilled, it no longer creates ripples in the mind. Desires that get fulfilled are the basic needs one is born with, which are the result of the carry-over *vāsanā*, the *prārabdha karma.* We acquire all other desires by comparing ourselves with others. These are wants, not needs. Existence has no way of fulfilling such wants. When one works out of basic need, he acquires no karma. These possessions born out of our wants can never be fulfilled or enjoyed. Once acquired, we seek the next acquisition. The cycle goes on. Have you ever seen a rich man enjoying his meal in the same manner as a hard working laborer eating his simple home cooked meal? The rich man is more worried about his illnesses than the quality of the food.
Only a person who has taken a conscious birth is aware of his *prārabdha karma*. Only he can extinguish his *karma* by fulfilling this list of needs. These needs carry an energy of their own that gets them fulfilled. Once fulfilled, they leave no *karma* trace. |
When we are blissful and complete within ourselves, we would never see anything disturbing outside. That is what Kṛṣṇa says here: Be involved completely in the action yet be detached, independent and satisfied within. Then you can function spontaneously, flowing in tune with Existence. Life then becomes a celebration. Every single thing you do is an act of joy and an expression of the loving energy in you. Your joy is no longer dependent on what society says or thinks about you, because you are complete in yourself.
### Equanimity In Success And Failure
*4.21 The person who acts without desire for the result; with his consciousness controlling the mind, giving up all sense of ownership over his possessions and body and only working, incurs no sin.*
*4.22 He who is satisfied with profit which comes of its own accord and who has gone beyond duality, who is free from envy, Who is in equanimity both in success and failure, such a person though doing action, is never affected.*
*4.23 The work of a liberated man who is unattached to the modes of material nature and who is fully centered in the ultimate knowledge, who works totally for the sake of sacrifice, merges entirely into the knowledge.*
*4.24 The offering, the butter offered to the Supreme in the fire of the Supreme is offered by the Supreme. Certainly, the Supreme can be reached by him who is absorbed completely in action.*
*4.25 Some yogis worship the gods by offering various sacrifices to them, While others worship by offering sacrifices in the fire of the Supreme.*
A sense of ownership over possessions or your body is the same thing. What are your possessions? You came with nothing at all. Can you claim that you were born with anything that is your own property? In the same way, you are going to leave this world empty-handed. Can you say that all your possessions will go with you when you leave this body? No!
This very prāṇa, the life breath going inside your body is not your property. It is the property of Existence. Your very life is a sheer gift to you from Existence. When you realize this, you will immediately see that all your fears and worries and greed are so baseless. You are running behind something, thinking it is yours, but of what relevance is it really? When your very life is a gift to you, how can you claim that anything else is your possession?
Please listen! Real knowledge comes with experience, not through words. The moment you internalize any single dimension of truth and internalize it authentically, truthfully, it can do wonders for you. Vivekananda says beautifully, 'Even if you memorize all the books in all the libraries of this world, it will not help you in any way other than increasing your ego. Instead of having a whole library in your head, just realize five concepts in your heart.'
I tell you, enrich yourself with only one idea and try to internalize it in your being, experience it in your life. Your life will be transformed by just a single idea. In Tamil Nadu, South Bharat, they describe beautifully the lives of 63 enlightened Masters in *Periapurānam*, a Tamil literary work. If you study the lives of these masters, you will find some masters did not really do anything. They just plucked flowers and offered them to God. Yet they achieved enlightenment! Understand, it is not what you do that is important, it is the space from which you do that matters. How integrated and authentic you are with the act is what really matters. When they performed the act of offering flowers, they were in the space of completion; integrated and authentic to the action.
You may ask, 'We also offer flowers everyday. The only thing we get is the extra expense of maintaining the garden!' The problem is that we don't take responsibility for our space and we are not in integrity and authenticity with thoughts, words, and actions. When these Masters plucked flowers to offer to God, they were thinking of Him. They were complete, totally devoted to the thought of the Lord. I have seen these people who do rituals regularly. Whenever they are doing any rituals, they will be thinking of something else, either their office or their home. There are some who regularly chant the 1000 names of the gods as in the *Viṣṇu Sahasṛanāma*. Even while chanting, they start looking at the verse count they have reached.
### **Four Great Powers of Your Space**
**Create the space of completion. Complete with your patterns! Bring integrity into every step! Nothing else is going to help you.** There is no shortcut; this is the shortest cut! Complete and create the space of integrity and authenticity; they have no replacement. Whether you live a spiritual life or a regular life, integrity and authenticity form the basis for life!
The space you carry, the attitude, the intention, and the thoughts behind the action actually decide the energy behind the action. The power of space and thought is immense. In fact, some of the latest research shows how our DNA can be influenced and reprogrammed by words and frequencies. When a group of people focus their thoughts on something similar, like chanting peaceful, healing Vedic mantras every morning, just listening to these words coming out of completion, you will suddenly see that those very words change your inner space. The collective declarations to bless the world—*lokāsamastā sukhinobhavantū*, let the whole world be prosperous, *can* change your entire inner space. That is the power of completion!
I tell you, all the so-called natural calamities are nothing but the effects of global negative thoughts born out of collective incompletions. Your space, your thoughts and energy directly affect your body, your cell structure, your decisions, your capacity to fulfill your decisions and outer world incidents, even accidents. You create a pattern that creates and attracts similar incidents to you.
If you can complete with your greed and fear patterns, which is what we have normally, and create the space of bliss or Ānanda, then your energy flow will start brimming and your thoughts will be authentic, your words will be integrated and you will be more in the space of completion. When you do this, you have every power to control outer world incidents because you and Existence have a very deep connection at the energy level. When you are blissful, when the space you carry is not one of worry, fear and greed but one that is in the present, always complete and joyful, you will automatically attract all good things to yourself.
**When you practice Integrity with integrity, Authenticity with authenticity, Responsibility with responsibility, and Enriching with enriching, you will simply have the four great powers—the power of words—***vāk siddhi***, the power of thinking—***mano siddhi***, the power of feeling—***prema siddhi,* **and the power of living—***ātma siddhi***.**
When you unlock the *power of words*, you will have the spontaneous intelligence to use the right and most effective words towards yourself and others. Next, what is Authenticity? The decision of authenticity has to come from your very soul. Your soul has to awaken. Till then, you may be practicing a little authenticity in your yoga, or in your waking hours. But that is not completely authentic. When your soul wakes up, only then do you become a completely authentic soul. When you start practicing authenticity, your soul wakes up. Your being wakes up. When you discover *the power of thinking,* you will be able to focus on your thoughts to achieve success in your job, relationships, education, finances and life itself!
See, when you are so integrated with your words, your words just move the world. When you are completely authentic, your soul can simply express anything because energy and matter both listen to your soul. Matter listens to energy.
**Authenticity is nothing but remembering that all powers are at your disposal. You can just possess and express any power you want.** With responsibility, *the power of feeling*, you will learn to express these powers. The power of feeling teaches how to launch yourself to the next level of life through empowered responsibility. And with enriching, you will truly be enjoying *the power of living* when you realize that the greatest rewards come when you live your life for others.
#### **Your Inner Space is connected to the Universe**
All our minds are not individually separated pieces of the Universe. They are all one and the same. Not only interlinked, our minds directly affect each other. This is what I call the 'collective consciousness.'
Though each one is independent in his consciousness, when one is conscious of one's true nature, one feels that one is part of the whole Universe. Each one's thoughts straightaway affect the others around. Not only are those staying around you touched by your thoughts, everyone who is living on the planet is touched by your thoughts.
**Understand, the inner space you carry is such a powerful space! It is** *hiranyagarbha***, the space where the planets get created!** Your inner space is so powerful; worlds can be created or destroyed by it. You may be an individual, but your inner space is not individual; it is well-connected with the whole Universe. So, anything you decide in your inner space becomes a reality in the Cosmos, reality in life.
The next truth: Not only at the mental level are you connected; even at the deeper conscious level you are connected to every other being. Your body is not just *one* body. Actually, there are seven layers or bodies. The first layer is the physical body.
The second is the pranic body. There are seven such energy layers or bodies. These energy layers can be represented as concentric circles, with the physical layer as the outermost circle and the seventh layer and the nirvanic body as the innermost layer.
At the physical layer, *you, God* and *I* can be represented as three different points in the outermost concentric circle. At the physical level, the distance between these three is more. At the pranic level, the distance is reduced. If you come down deeper, to the mental level, the distance between *you* and *I* is still reduced and so is the distance between *you, God* and *I.* When you go deeper and deeper, these three entities finally merge into one at the innermost nirvanic layer, the ultimate consciousness. At the deepest point of all these layers—*God, you* and *I* are one. There is no distance between the three.
Once you become aware and realize that you are a part of the collective consciousness, that you don't have an individual identity; you realize that you do not have a separate ego. You think you own your individual identity. In Existence, there is no such thing as a separate individual identity. Once you know this truth, you go beyond pain, suffering, depression and diseases. As long as you are individually conscious, you will be continuously suffering. Why do you think you are continuously resisting Nature? Whatever Nature offers, you resist.
You think you are different from Existence. I have seen *Sannyāsis* and monks living in the Himalayas, almost nude in the cold. I myself have lived in such conditions, but the body was never disturbed. I never had the feeling of separation from Nature. When you think you are different from the atmosphere, you start resisting it.
When you are in tune and become a part of the collective consciousness, Nature is your friend and it will protect you. As long as you think you are an individual consciousness different from Nature, it will protest. There's one very simple thing you can practice now. If you are feeling cold, just relax and witness the area where you are feeling cold. In that area, don't resist the atmosphere, don't resist Nature. Just say to yourself, 'I am not going to resist Nature. Let me relax and be complete.' Consciously decide this.
With this you will see the body relaxing and the idea of cold disappearing from that part. You become completely comfortable.
Wherever you want to achieve success, in a social or in an economic context, only when you feel complete with the whole group and fall in tune with the collective consciousness will you be able to achieve what you want. As long as you feel you are an individual, be very clear that you will be resisted and you will be resisting. Whether it is at home or at work, this will happen. If you disappear into the collective consciousness, you will be protected and taken care of. Not only will you attain social and economic success, but you will also experience a deep feeling of completion.
Even in the physical layer if you think you are separate, you will invite diseases. If you think you are separate in the mantal layer, you will be sowing seeds of violence. With collective consciousness you unify, but with individual consciousness you cut things into pieces. If you think you are an individual at the soul level, there is no possibility for any spiritual growth. Even at the physical level, you are not an individual. Your body and the body of the sun are directly connected. Any small change in the body of the sun can make changes in your body. Any small change in your body can change the body of the moon. Even if you are not able to relate to this logically, it is true. Even in the mental layer, you are not alone. Any thought put in anyone else's head comes and touches you and any thought created in your mind goes and touches someone else. It is like ripples created in a lake. If you are creating a strong wave, you will be creating an impression with your thought. You will be leading and inspiring others with your thought. If your thoughts are not solid enough, other waves will impress you. When you bring complete integrity into your thinking, the words you utter to yourself and to others will be experienced as your very life. That is the power of words!
Even though your child is out of your body after you deliver it, it
is not like you are disconnected from your child. His good or bad experiences continue to affect you as long as you exist. In the same way, the words that come out of you continue to have power over you, whether they are fulfilled or unfulfilled, respected or not respected, listened to or not listened to. Understanding that the word you utter continues to have power over you even years after it is uttered makes you utter the words with responsibility.
Either you live like a leader or you will be a follower. There is no in between. You always think, 'I will not be a leader, I cannot do that much; I will not be a follower either; I shall maintain my own stand.' This is simply impractical. There is no such thing as 'my own stand.' Either you lead or you follow.
At the spiritual level, the moment you understand you are deeply connected to the whole Universe, not only do you start experiencing bliss, but you also start really living in the space of oneness and opening many dimensions of your being. See, just with this body you can think so much, you can enrich and enjoy yourself and others so much. If you disappear into the collective consciousness, you will experience so many dimensions, so many possibilities, you cannot imagine it!
During the Hindu festival of Holi (festival of colors)—*Rās Pūrnima*, Radhā and the gopīs, experienced the collective consciousness of Kṛṣṇa. This is referred to as *rās līlā*, when Kṛṣṇa gave them the experience of collective consciousness. Some people have the wrong idea of this *rās līlā* and think it signifies Kṛṣṇa having relationships with women. Kṛṣṇa was just ten years old then! What actually happened is that He gave the experience of collective consciousness to the whole group of gopikās and Radhā. This collective consciousness is what I call God.
Throughout our *Inner Awakening* program, you will realize you are a part of the collective consciousness. Not only are you a part, you *are* the collective consciousness. When we go deeper layer by layer, you will realize that you are one with everything. So automatically the diseases disappear. You start feeling the well being in the mental layer, the pranic layer, and all the other layers. You think you are an individual consciousness but if you peel the individual layers, you will experience that you are nothing but the collective consciousness!
In *Inner Awakening*, that is what we do—the opening of your minds and inner space. You are taught the science of completion with yourself, with others, and with life. You are initiated into the completion process to complete with your pains, desires, guilt and pleasures. You intensely write down and relive your own incompletions to relieve them permanently. People ask me why I ask them to write and relive all this when they already know it. Listen, by writing them down, they are opening their inner space in my presence, so that I can heal their space and initiate them into creating the right space.
First of all you should understand that I do not heal; my presence heals. When the sun rises, the lotus blooms by itself. The sun need not go and open the petals of the lotus. Similarly, in the presence of the Master, healing happens. Healing is not done, it simply happens. I can heal your body while it is in my presence. In the same way, if you open your mind and inner space and expose your incompletions, it can be healed. If you open it, the sun can heal it; the energy heals all the wounds. Inner Awakening is about opening up your energy layers one by one. When they open up, you experience completion with them and you experience God. Not only do you search for God, but you experience God as well. Completion is God! A pure mind is God itself and not something separate from it.
### The Essence of Life is 'Enriching'
We are all taught from childhood that there is a purpose to life. We are guided to work towards goals in life, which are almost always material goals. We are expected to live up to the expectations of our parents, later our teachers, much later our spouses and finally our children.
There is no purpose to life, except to live in completion and to enrich others and yourself with completion. The purpose of life is to enrich life with completion. Life is for Enriching. Enriching is Life! How can we enrich and enjoy life if we get saddled with a bagful of goals that bind us down to duties and obligations? We are so deluded by incompletion and stressed out by all that is expected of us that we have no time to enrich ourselves and enjoy what we are doing we have no energy to enrich others for their expansion.
Life is not about purpose or goals. Life is not lifestyle. Life is not about impressing people with how rich, clever, beautiful or skilled you are. Life is about enjoying the journey. It is not about the stressful incompletion of looking for the destination. When the path is right, when you enjoy the path, the destination is always right; it will always enrich you and others.
Please listen from the space of listening! I am giving you the essence of all my teachings and satsangs. **Listen! Satsang means infusing the Truth again and again into you, helping you wake up and realize the decisive component of life. This is the essence of life itself!**
**Please listen: Life is all about increasing your capability to infuse the Truth in you and others. That is all is the essence of life on planet Earth.** The essence of life in the Universe is neither money nor infrastructure development, nor just some social power or relationships. The essence of human life is expanding your ability to infuse the great spiritual truths in you; the ability to enrich yourself and enrich others! Only the person who realizes the purposelessness of life can have the strength to enrich himself and others, only he can go beyond duality and surpass envy, only he can be satisfied in any action with whatever profit comes from that action of its own accord, what Kṛṣṇa calls—*yadṛcchā lābha santuṣṭo dvandvātīto vimatsaraḥ* (4.22).
**Understand: Life has no purpose but it has a meaning. Living in completion and enriching others with completion is the meaning of life**. You need to know this truth: if you are enriching with a vested interest, you will give up on people. Don't have any vested interest. All the time, we are taught that life has a goal, a purpose, and we run behind various goals hoping to achieve satisfaction in life. But life has no goal; the very life, the very path itself is the goal. When you realize this, you relax into the space of completion, you expand in your ability to infuse the great spiritual truths, enriching yourself and others with them, and you are unaffected by success or failure, although doing actions, as Kṛṣṇa says beautifully, '*samaḥ siddhāv asiddhau ca kṛtvāpi na nibadhyate* (4.22).'
Kṛṣṇa says here, 'One who works for the sake of enriching sacrifice, merges into the knowledge—*yajñāyācarataḥ karma samagraṁ pravilīyate* (4.23).' Enrich just for the sake of enriching. All these parasite patterns of jealousy and envy come when you think life has a goal and somebody else has been given something more than you to reach the goal. When you understand that you are unique and Existence has equipped you with all that you need to fulfill all your desires, you will actually be able to live life in completion and work sincerely for the sake of enriching. Otherwise, you will only be running behind some goal or the other. You will envy others who you think are closer to that goal towards which you are running. You will be caught in this roller coaster of success and failure.
Understand that the goal of life is like a mirage. It does not exist in reality, but it continuously creates illusions of its existence. Live life every moment in bliss and you can see the tremendous difference it makes to the very quality of your life.
A small history:
This has happened as per the history at my native place, Tiruvannamalai, a cosmic spiritual 'nerve center' in Bharat.
The history goes that once Lord Śiva appeared as *jyotistaṁbha*, an infinite column of light to settle a conflict between Brahma, the Creator, and Viṣṇu, the Sustainer as to who was greater. As per Lord Śiva's orders, Lord Brahma had to find Lord Śiva's head and Lord Viṣṇu, the Sustainer, was asked to find Śiva's feet. Whoever found their part first would be declared the greater one. The story has a beautiful meaning. Brahma is the consort of Sarasvatī, the goddess of knowledge. Viṣṇu is the consort of Lakṣmi, the goddess of wealth.
The history says that Brahma started searching for the
head. Viṣṇu started searching for the feet. Viṣṇu came back after some time and accepted, 'I am not able to find Your feet; please forgive me. I only now realised that it is an impossible task!' Brahma also realized he would not be able to find Śiva's head. But instead of accepting the fact, he decided to cheat. He took a flower as a false witness to testify that he had touched and brought it from Śiva's head.
Understand the truth of this happening, *Purāna*—Viṣṇu is the embodiment of wealth. Brahma is the embodiment of intellect. Neither by wealth nor by intellect can you achieve enlightenment. If you travel in the line of wealth, you will get frustrated, you will understand your incompletions, you will face depression of success and you will become really humble. You will fall, you will understand and complete with yourself to rise. This is symbolized by Lord Viṣṇu surrendering first to Lord Śiva, the embodiment of completion. Mahādev is completion! But if you travel in the line of intellect, you will never accept your inauthenticity that you are defeated. This is symbolized by Brahma bringing a false witness in order to escape defeat.
If you travel in the line of external ego, *ahaṁkarā* or the path of material success in the outer world, at least at one point you will understand the futility of your pursuit and reclaim your space of completion. You will experience depression of success. But the person who travels in the line of internal ego, *mamakāra* or the line of intellect, not only does he never achieve, he will not even be able to understand that he cannot achieve. The intellect, the ego becomes so sharp, so subtle; it will bring false claims and false techniques to say that he has achieved it. Those false claims are only these false flowers, the false witnesses.
The ultimate knowledge can be reached only by surrendering to completion, to the four tattvas of integrity, authenticity, responsibility and enriching, not through intellect or wealth. The being which has surrendered to the four *tattvas* is *brahmaṇyam bahuputratām*—the favorite inheritor of the Cosmos. Then you are not caught in running behind the senses, behind the inner world or the outer world.
# Know Sacrifice And Be Purified
* 4.26 *Some sacrifice the hearing process and other senses in the fire of equanimity. And others offer as sacrifice the objects of the senses, such as sound, in the fire of the sacrifice.*
* 4.27 One who is interested in knowledge offers all the actions due to the senses, including the action of taking in the life breath into the fire of Yoga, and is engaged in the yoga of equanimity of the mind.
* 4.28 There is the sacrifice of material wealth, sacrifice through penance, sacrifice through yoga and other sacrifices, while there is sacrifice through self-study and through strict vows.
* 4.29 There are others who sacrifice the life energy in the form of incoming breath and outgoing breath, thus checking the movement of the incoming and outgoing breaths and controlling the breath.
* 4.30 There are others who sacrifice through controlled eating and offering the outgoing breath, life energy. All these people know the meaning of sacrifice and are purified of sin or karma.
* 4.31 Having tasted the nectar of the results of such sacrifices, they go to the supreme eternal consciousness. This world is not for those who have not sacrificed. How can the other be, Arjuna?
* 4.32 Thus, there are many kinds of sacrifices born of work mentioned in the Vedas. Knowing these, one will be liberated.
In all these verses, Kṛṣṇa talks about various types of sacrifices. 'Sacrifice', it is not just the *act* of giving, but the *attitude* of giving. Otherwise, you may do everything, following all rituals according to the scriptures, but you will miss out on the real intent for which the act had to be done.
A beautiful story from the Bhāgavatam, the ancient Hindu epic:
Once, Kṛṣṇa was playing with his friends. After playing, his friends were tired and they asked Kṛṣṇa for food.
Kṛṣṇa replied, 'Go to the nearby hall where the learned brāhmaṇas (priests) are performing a great ritual to attain heaven. Tell them that you have been sent by Me and request them to give you some cooked rice.'
Kṛṣṇa's friends went as directed and asked the brāhmaṇas, 'Kṛṣṇa sent us here. We are hungry and Kṛṣṇa asked us to seek food from you.'
The brāhmaṇas were all caught up in the rituals and sacrifices, not knowing the intent of the sacrifice. The very divine energy for which the sacrifice was being made was asking for an offering, but the brāhmaṇas could not realise that and did not give the boys any food. Kṛṣṇa's friends returned disappointed.
Kṛṣṇa, on hearing about the foolish brāhmaṇas, just laughed and said, 'Now, go to the innocent wives of these brāhmaṇas and ask them the same thing.'
The friends now went to the wives told them, 'O ladies, we have been sent here by Kṛṣṇa who was playing with us nearby. We are hungry and have come to you for food.' The ladies, on hearing that they had been given such a wonderful opportunity to enrich by serving, gathered all the food from their houses and rushed to feed Kṛṣṇa and his friends.
Listen. The very act of enriching, the welcoming attitude is what is important.
A beautiful verse in the Mahābharat that says, 'A guest comes with all the gods. If the guest is honored, so are the gods; if he goes away disappointed, the gods are disappointed too.' That is why in Saṃskṛit, we say, '*atithi devo bhava'*, the guest is God. '*Tithi'* means date and prefix 'a' negates it. Therefore, one who arrives unexpectedly without a prior appointment is *atithi* or guest. When somebody comes unexpectedly also, serving him is the real welcoming attitude. The word used for ritual giving in Saṃskṛit is '*dāna',* which means sharing, imparting.
The true meaning of sacrifice lies in the meaning with which it is done. Look at the trees. They live for the welfare of others, themselves facing the winds, heat and snow, all the while protecting us from them. All their parts, leaves, flowers, fruits, roots, bark, etc. are useful to enrich others.
When you give away something you cannot afford to give, it is a true enriching sacrifice. When you give away something you can afford to give, then it is not a true enriching sacrifice. A wealthy man giving away alms is not sacrificing anything. He may be doing a good deed but not more than that. |
Many people do not have the courage of authenticity to see their research through. The eastern *vedic* sages did so much inner world research. Millions of them have stretched themselves fearlessly doing full-time research for thousands of years, using their bodies and minds as laboratories. Why? Just to enrich others! This knowledge of the inner world is the result of their authenticity, their space of possibility to do courageous experiments and studies just for enriching others. They were true inner scientists, true *śraddhavān* who had not only the curiosity, 'the great why' and the perseverance to know, but also the courage of authenticity to follow, live and express their findings.
Look at Patañjali, the father of yoga—He boldly declares that all that he says in the *Yoga Sutras* is completely open to experimentation and verification. He says, 'You are free to try this, and if you find anything more to be added or edited, you are free to do so.' He has presented his research report. He invites you to try out these in your life and if you learn something more from that, his work is open to editing. That is the beauty of our system; it is a living system open to being updated.
Of all religious and spiritual doctrines, it is only the scriptures of the *sanātana-dharma*, the eternal path of righteousness, as the Hindu philosophy is called, that allow themselves to be updated. The *Vedas* and the *Upaniṣads*, which we believe are the voices of Nature, are not rules and regulations. They are truths to be understood and followed only in awareness. There are no punishments if one does not follow them, nor is one condemned as a sinner if one doesn't follow them.
This is the greatness and pristine beauty of *sanātana-dharma*, the eternal path of living. We are the most powerful, most sophisticated, most intelligent, most cutting-edge presentation of the Truth left with the possibility to evolve more and more, open for the possibility of being updated! Nothing was sacred just because it was uttered. All that we follow blindly today as traditions came through societal interpretation. It is for us to sift through these truths with conscious awareness.
Once tested, proven, accepted and intranalysed, we need to have the courage of authenticity to practice these truths. Mere knowledge is insufficient. That is what *śraddha* is about. With *śraddha*, faith combined with courage of authenticity, you make the effort to constantly stretch and align yourself to the peak capability of what you feel as you, what you project as you, and what others' perceive as you. This dawns the ultimate knowledge in you.
With authenticity you conquer your senses, and direct your mind towards the truth, instead of your mind and senses leading you wherever they wish to. The state of fear can be born in you only when you are inauthentic. Only a man in authenticity, living authenticity, is a liberated one enriched with the ultimate knowledge, *śraddhāvān labhate jñānaṁ* (4.39).
#### **Completing Self-doubt in any field is Education**
In the next few verses, Kṛṣṇa says that there is no happiness for those who always have self-doubts and who have no knowledge and authenticity. He uses the word 'always.' He does not say that from the beginning itself you should not have any doubts. Having doubts is natural; as long as you have the mind, you will have doubts. But you can go beyond it by completing with your self-doubts.
Kṛṣṇa warns, 'The one without the wisdom and without authenticity, who always has doubts, is destroyed. There is no happiness for the one who doubts the self, either in this world or the next.' Self-doubt destroys you—*saṁśayātmā vinaśyati* and the one who has the self-doubt is never happy anywhere—*na sukhaṁ śaṁsayātmanaḥ* (4.40).
First, we need to understand what self-doubt is! What is the root of this self-doubt? In your life, when the first root incident happens, you make your inner image, you project the outer image, and you create the life image to protect yourself for survival reason. For example, at the age of three or four, you run around and play in the rain. Your mother sees you and strongly pulls you into the house and gives you a slap saying, 'Don't go out in the rain! You will catch a cold! Your health will be spoiled!' She screams at you. For a child, getting slapped, being pulled inside the house and locked up is too much. The child will not understand that it is only a slap. The child will literally feel he is going to die!
At that moment, the child will create the inner mage, *mamakāra*: 'I am helpless.' He will create the outer image, *ahaṁkāra:* 'I am powerful,' because he cannot survive with the idea, 'I am helpless in the society. I am helpless in life.' So, naturally, he will create a compensating outer image, 'I am powerful,' and he will create the life's image or *svānyakāra*, the image about his mother and life, that life is cruel.
So, when this root pattern is formed, you start living and you naturally project your pseudo outer image: 'I am powerful.' If you are not able to convince others with the pseudo outer image, it is good for you. But if you convince them with the pseudo outer image, when you come back to your private space like your bedroom, you will start thinking, 'Oh God! I made every one believe my outer image as the truth, but my inner image is different from my outer image!' So, this clash is self-doubt. This clash is what Kṛṣṇa calls as *saṁśayātmā.*
Please listen! I am giving you the example of a tree. If root pattern is the root of a tree, lust patterns are the parasites of the tree, every day suffering and powerlessness are the leaves of the tree, self-doubt is the fragrance of the tree.
**So, please understand, when you convince others with your strong outer image, and your inner image starts questioning you; your inner image questioning you is self-doubt. That is where the self-doubt starts. This is where your root of unhappiness grows—***na sukhaṁ śaṁsayātmanaḥ* **(4.40).**
In any field if you carry self-doubt, you will continue to be powerless. In any field if you complete with your self-doubt, you are educated. For example, look into the first time you started doubting your ability to memorize poetry or mathematics tables. Complete with that incident and pattern. Suddenly, you will awaken your ability to memorize in an unimaginable way. That component in your brain, which is now non-mechanical, will be awakened. Similarly, if you complete with self-doubt in any field, suddenly that non-mechanical part of the brain will immediately be awakened.
**Awakening all the non-mechanical parts of the brain is what I call Inner Awakening.** In any field in your life if you complete with your self-doubt, you become educated in that field. Please understand, education is nothing but completing with self-doubt. If you complete with all your self-doubts in the field of dentistry, you are a dentist now. If you complete with all your self-doubts in the field of law, you are educated as a lawyer. If you complete with all your self-doubts in the field of transformation, you are a master of transformation.
#### **Listen!**
**Education is nothing but completing with self-doubts. Education is nothing but completing with self-doubts. I can keep repeating just this one line.**
I tell you, this is the precise, concise definition I have ever given about education: Completing with your self-doubt in any field is education. In any field, whether it is self-transformation, cooking, medicine, law, or construction, in any field, complete with your self-doubt. Your kuṇḍalini energy, your innate potential energy will flow in that direction and you will excel in that field.
#### **Master-disciple Relationship**
In the *Śiva Sutra*, Devi asks, 'O Śiva, what is your reality? What is this wonder- filled universe? What constitutes the seed? Who centers the universal wheel? What is this life beyond form pervading form? How may we enter it fully, beyond space and time, names and descriptions? Let my doubts be cleared.'
Beautifully, She expresses Her whole state of mind through these few words. The last words are, 'Let my doubts be cleared. Let my doubts be complete.'
She never says, 'Please answer my questions.' If She had made that mistake by asking, 'Answer my question', She would have produced one more *Gītā* through Śiva.
See, in the *Gītā,* Arjuna is not ready to surrender to Kṛṣṇa completely. That is why in the beginning Kṛṣṇa has to give him all the intellectual answers. Arjuna thinks he can solve his confusion through these answers; he doesn't know these are much deeper doubts that need to be cleared through the experience of the Truth.
That is why Kṛṣṇa has to give more than 700 verses to first convince Arjuna that he does not know. When Arjuna finally gives up saying '*I don't know*' then Kṛṣṇa reveals Himself! He reveals the truth and makes Arjuna experience it because that is the only way he will realize the Truth.
If you say, 'Let my questions be answered,' you want only intellectual answers. But Devi says, 'Let my doubts be cleared, whether you give words or energy or techniques, I am not bothered, but let me be free and complete from doubts.' When questions become a quest, you start speaking in this language. When the urge becomes urgent, you start speaking in this language. This shows the deep surrender of Devi.
#### **A deep passive waiting without knowing what is going to happen is passive surrender. That is what I call total surrender.**
Actually, the moment you decide 'I will wait forever,' things will simply start happening for you! As long as you are in a hurry and agitated, you stop things from happening in you. It is like trying your best to make the lotus bloom. You open out the petals by hand. Will it be a flower?
A lotus can be called a lotus only when it blossoms by itself. Give it a little space and time. The moment you decide to wait, things will simply start happening and you don't have to wait anymore. You only have to wait till you decide to wait! Just allow the Master to do the surgery and give you back your true Self, and automatically you will drop what you are not.
Here, Kṛṣṇa refers to the stages in the Master-disciple relationship. There are many levels.
> The first level is purely intellectual, doubt-based. 'Doubtbased' refers to the negative self-doubts, which are purely intellectual. It is like you are telling yourself on seeing the Master, 'What is he going to do? Let us see. How is he able to mobilize such a big crowd at such a young age? He seems hardly thirty. What is going on here?'
> The next step is intelligence; from intellect to intelligence. You tell yourself, 'Why not attend this program and see what he is really doing?' By this time, it has changed from, 'What is he doing!' to 'Oh, I think He means something. But I neither believe nor disbelieve Him. Ok, let us check it out.' The intellect is becoming intelligence. You are giving a little space for the Master.
> Then, if you continue to start looking in, first from intellect to intelligence, then from intelligence to intelligence with emotion, like 60% intelligence, 40% emotion, that is the time you will feel like a friend towards the Master. After that, it becomes 60% emotion and 40% intelligence. That is the time you will feel like the Master is like an elder, like a father or mother or lord or teacher. You feel respectful towards him. And then, the relationship becomes pure emotion. You will feel a deep connection like a mother and son.
> Then, after that, it is neither emotion nor intellect nor intelligence. It is a being-level relationship. It is the deep connection of a beloved, the *madhura bhāva*.
> And suddenly, you will see, he is not even the beloved, he is beyond the beloved. You start experiencing the *mahā bhāva,* what I call the Guru-disciple experience,
experiencing yourself as the Master. That is what I call— '*Tat Tvam Asi.' Tat Tvam Asi* means *That art thou*. It means you are the Master.
First it is just intellect, where you have self-doubts. But you have to go beyond that. If you are stuck in this level of self-doubts, naturally you will suffer with misery, with self-hatred and self-denial. Then, the next level is intelligence, then emotion, then pure emotion, then emotional and being level feeling connection, then pure being level connection, and then all these and something more. When you go beyond doubts and faith, into the realization of the formless energy that is you, then you find yourself.
So, let the divine *Parabrahma* Kṛṣṇa guide us all to the right energy, to the right path of knowledge and the right experience. Let Him shower eternal bliss.
> Let Him make us experience and radiate eternal bliss, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Thank you.
*Thus ends the fourth chapter named Jñānakarmasannyāsa Yogaḥ*, '*The Yoga of Action In Knowledge And Renunciation,' of the Bhagavad Gītā Upaniṣad, Brahmavidyā Yogaśāstra*, *the scripture of yoga dealing with the science of the Absolute in the form of Śrī Kṛṣṇārjuna saṃvād*, *dialogue between Śrī Kṛṣṇa and Arjuna.*
## Live All Your Possibilities
Seeking more and more does not lead to happiness. It leads to depression. Then what leads to happiness that is eternal?.
# Live All Your Possibilities
I f we look closely at our lifestyle, what we accept as normal is actually chaotic and crazy. But we have been conditioned with it since childhood so we are not even aware of this. From an early age we are taught certain beliefs and habits that cut deep grooves in our mind. For the rest of our lives we follow these patterns of thinking.
In Hindu villages, even today, they grind oil seeds in a traditional expeller, powered by bullocks. These bullocks are tied in such a way that they walk in circles to crush the seeds inside the expeller. If we analyze the way we live, we are very much like these bullocks! We get caught in a root pattern and we go around driven by our senses and memories. Just as the bullocks chew the cud as they walk around, we too chew the cud of our memories and perceptions as we unconsciously follow the same routine day after day, year after year.
Even when we think we are breaking the routine and doing things creatively and rationally, it is just an illusion of our mind. We are still driven by our unconscious mind. These engraved memories or root thought patterns stored in the deep unconscious mind make decisions on our behalf, even though we are completely unaware of it. What we may think of as an intuitive decision is actually an instinctive decision that arises from our unconscious. |
The man did so and lived in completion, happily and blissfully again from that day on.
What the king said applies to all of us. Go back home and see if you have yakṣa's jar or not, and if you do, complete with it. If you are worrying, if you are suffering with incompletions, there is every chance that you have the yakṣa's jar of incompletions in your house. The yakṣa's jar never gets filled, it is always incomplete!
Of course, when I say yakṣa's jar, I mean it may not literally be there in your house. But it will surely be there in your head as incompletions. Sometimes yakṣa hands over the jar in the form of a bank balance. Sometimes he hands it out as knowledge. Sometimes he hands it out as name and fame! It may be in your mind, in your inner space sitting as complicated patterns, as incompletions claiming over your own power.
Listen! Yakṣa's jar is made out of the Brahmakapāla—meaning one of Lord Brahma's heads that Lord Śiva, in the form of Māhākāla, destroys. Mahādeva assumes the form of Kālabhairava to destroy the incompletions of Brahma. Brahma once got into the hypocritical incompletion of thinking he is Sadāśiva. Sadāśiva had five heads, Brahma also had five heads. But Brahma forgot that Sadāśiva had one more space in Him, which is called *Adho Mukha*—the Superconscious, Enlightenment, *avyakta*—the unmanifested. Brahma had not realized his unmanifested side. So he suddenly started behaving like Mahādeva, saying, 'So what? I have five faces. He also has five faces.'
Mahādeva then took the form of Māhākālabhairava and removed one of Brahma's heads. Once Mahādeva removed the head, Brahma automatically settled into the space of completion. But all the incompletions of Brahma were stuck in Mahādeva's hand in the form of that Brahmakapāla or skull, which simply swallows anything that is put into it and asks for more. Then, Devi offered food to that skull and completed it. Viśveshvara, Viśvanātha became Kālabhairava to complete Brahma. Mahādevi became Annapūrni (mother who bestows completion with food) to complete the Brahmakapāla.
Understand the truth from this powerful happening! The yakṣa's jar is the head of Brahma that makes us feel that we are not enough, that we are not complete, that we are not powerful and joyful. Our head makes us continuously feel powerless, insecure that we are not enough unto ourselves and we are not complete.
On one side, no matter how much we have, in ten days, we feel it is not sufficient. In ten days, Brahma's head, our incomplete mind, will take everything for granted. On other side, it makes us cunningly believe that we know, when we *don't* know.
Yakṣa refers to an incomplete, powerless person with complicated patterns, who has wealth and the power of completion but neither does he enjoy his powerful space nor does he enrich to share it with the world. In Bharat, they keep a few dogs in many agricultural fields. The dogs will neither eat the grains nor will they allow other animals to come and eat. In the same way, if we have the power of completion and enriching, and we neither enjoy nor share it with others, we are called a yakṣa.
One of the biggest problems is, in spite of reminding you again and again, you put all your energy to support your incompletions saying 'If I don't support my incompletions, people will exploit me because others are in incompletion.' If you feel insecurity, be very clear, you have already become Brahma. Now you need Kālabhairava to happen in you. Any form of insecurity is Brahma. Remove that insecurity and incompletion from your life. Be like Kālabhairava when you have to complete with all your incompletions, because your incompletion always behaves like Brahma. Even though it does not know, it acts as if it knows.
When accumulation of wealth or knowledge is done greedily, there is never an end, like the yakṣa's jar, because there is always scope for more. And secondly, when one is so preoccupied about accumulating, completion and joy never happens. The greed of wanting more and more power and the fear of losing the power hinders the true power and joy of the wealth. Why are we accumulating possessions if we do not stop and enjoy them?
**I tell you, Kālabhairava is power and joy.** These two qualities complete all your incompletions. All your incompletions will be complete. Your very DNA should be programmed with the space of Kālabhairava, power and joy! Mahākālabhairava is embodiment of power and joy! Only power and joy brings completion and keeps you alive, awake, aware.
I always tell people, 'Either you do *dāna* (charity) or you achieve *mahādāna* (the final and grand sacrifice or death). If you do *dāna*, you share some of your completion while also enjoying and enriching yourself. You will be enriched and so will others. If you don't do some *dāna*, you will achieve *mahādāna*. This means you will leave everything and go away carrying the mahādāna of your incompletions once and for all when you die.
Ramaṇa Mahaṛṣi says beautifully, 'Before achieving it, even a mustard seed will look like a mountain.' It will seem like your life will not move without it. It will seem like it is the basic and most important thing for your life. 'Once you achieve it, even a mountain will look like a mustard seed.' This is because something else looks like a mountain now. We get caught in the trap of achieving, and lose the ability to relax and enjoy what we have achieved.
### **Karma or Sannyāsa, What is my path?**
Here, Arjuna asks: 'Kṛṣṇa! Now, will you please tell me surely, which of the two: *karma*, action or *Sannyāsa*, renunciation is more beneficial?'
*sannyāsaṁ karmaṇāṁ kṛṣṇa punar yogaṁ ca saṁsasi* (5.1)?
Again and again, all of us ask ourselves this question. The mind is in dilemma! The mind asks for a single instruction! Our mind will be alive as long as we are caught between any two extremes. The moment we come to any single conclusion we will be liberated. We will be ignorant as long as we are moving from one extreme to the other. Don't say 'Ignorance is bliss.' If ignorance is bliss why are so many people suffering on this planet? Ignorance is not bliss. Innocence is bliss.
#### **Innocence means we will not carry a scale with which we are continuously measuring our life. Ignorance means we will have a scale but we will not be able to fulfill our life according to that scale.**
We have made our mind itself a disease, a dilemma. Dilemma is the disease of incompletions with which man starts his life and ends his life too. Even 'ends' is not the right word to use because he is in a dilemma about whether or not to end it! But death comes and his life is just taken away from him. Here, Arjuna is in a dilemma as to which of the two is *more* beneficial for him. If we look into life as a utility, as some means to a benefit, then we are creating our own hell. If we reduce life to this, we will be in hell.
**Listen! Life has no separate benefit. Life itself is a benefit.** There are people who have achieved all that they wanted in life. But they feel a deep void, a deep incompletion in them. This is what I mean by the term 'depression of success.' They feel something is deeply lacking and are unable to comprehend what it could possibly be.
This is because they ran the rat race of life without carrying the space of completion, without stopping to complete with their root patterns of desires, of fear and greed, without any self-inquiry. They ran foolishly because everyone else was running. They never stopped for a minute to question—'why am I doing what I am doing', 'what do I really want', 'why do I feel the way I feel'. So, without finding the root patterns that drive them in the rat race, when they stop running or when they can't run anymore, they fall back into their incompletions.
They suddenly find themselves diseased with their own being. This is what becomes depression or disease. So, if you constantly look for some benefit from life, if you don't achieve, you will feel life is a failure and if you achieve, you are bound to face the depression of success. Either way it is trouble.
**Life itself is a benefit.** If we constantly try to see which of two things is *more* beneficial, it means we have a pure business mind. We can't do business with life. At some point we need to relax from the business mind. I always tell people, 'For at least half an hour per day, do some enriching which will not get dollars for you—some painting, some writing.' When you start painting, don't think of a big gallery with your paintings! Do some creative work without bothering about how to show off your artwork to people. Even before starting to paint, we will think, 'My friend will come home. I will show him how I developed this concept.' You will decide how to bore your friend with your plans.
**Do something enriching just for the sake of enriching, not for any purpose.** Enrich just for the sake of enriching. You will see that during that half hour, you will fall into your very being; which is the space of completion!
You can also enrich at some place of worship by cleaning it without expecting anything in return. Engage yourself in any form of selfless enriching activity. Serve food to people. Even while volunteering, we do it so that we can tell others about it and get applauded for it. So now at least for 30 minutes, authentically enrich with responsibility, without the cognition of getting yourself any benefit. No money or name and fame should come to you from that half an hour. If you can just do this, you will start tasting the real power of life. Enriching is the power of living, *ātma śakti.*
**Listen! With enriching, you will achieve the ultimate result of establishing your existence into everything. You establishing your existence into everything is what I call 'serving.' In any form of serving or enriching, you expand and become part of it.**
As long as you are in your own head, continuously calculating, you will only be bargaining with life, 'What is *more* beneficial? What am I going to achieve by this?' You will see the power of living—a different dimension of your being, if you practice this technique of enriching. I promise you that this enriching will lead you to Kṛṣṇa consciousness, the consciousness of completion.
**When you stop calculating for getting benefits, you will start tasting the fruit of life. Listen! Enriching is enjoying and sharing the fruit of life!** When you enrich others you will come alive. A mango does not achieve its ultimate, if you just eat the fruit and destroy the seed. The fruit realizes itself only when the seed is able to give more fruits.
Life is not and can never be business. Here, again and again, Arjuna is stuck because he thinks that life is business. Of course, Kṛṣṇa is very compassionate. He is the embodiment of kindness! Literally, inch by inch, He brings Arjuna up without giving up on him. He does not lose His patience. He does not say, '*I told you earlier…*'
I can say that Kṛṣṇa uses at least 100 verses to explain this one concept of *Karma-Sannyāsa yoga*, the paths of responsibility and renunciation. But He does this without losing His patience at any point. Not once does He shout at Arjuna. He is an embodiment of compassion. He comes down to the plane of Arjuna and gradually transforms him by enriching him with the same teachings in different ways.
The question concerning *Karma* and *Sannyāsa*—responsibility and renunciation—has been asked from time immemorial, and each time it has been answered. Yet this question remains.
Somebody asked me, 'Why is the *Gītā* still relevant today?'
I said, 'Because we never learned it.' Although *Gītā* was uttered at least 5,000 years ago it is still relevant today. Why? It is simply because man has not listened and he has not learnt his lesson yet! History repeats itself.
The unconscious process never comes to the conscious energy. Man as such is governed to a large extent by the unconscious. He is not even aware of what he is going after. He thinks he wants something and runs after it. But by the time he gets his hands on it, he wants something else. So there is a constant restlessness, powerlessness within. This puts man in constant incompletion, dissatisfaction and depression.
Listen! By merely flooding completion into this depression you can
get out of it. I always tell people, if you just allow a single instance of depression, powerlessness to work on you and you face it consciously with the process of completion, in the process you will become enlightened. Nothing else is necessary. A single instance of depression is enough. It will completely burn you and you will become enlightened. But we never allow anything to work on us completely. We are scared to confront our own selves. We just allow the unconscious space of powerlessness to overpower us instead of boldly facing it with power and joy, and seeing it through its completion. Look into every moment you feel powerless in your life even now. Don't try to escape from those moments! You can never escape!
Life is the greatest Master, it continuously teaches us. But we never learn from it. We never mark the spot where we stopped our journey in this birth. That spot where we stopped life's journey is the root pattern. When we stop our journey, if we at least mark the spot in this life saying, 'I covered this distance, I learnt all these things. In the next birth I will continue from where I left last,' it is enough.
Please listen. The moment your root pattern is born, your life is destroyed! Your growth is stopped! Only when you find your root pattern and complete with it, you come back to life again. When I say birth, I do not mean just the totality of our life. I am referring to each day and night. Each day and night is a birth. It is a life cycle. We die and are reborn every day.
#### **Do Self-completion, SvapūrṆatva**
Everyday at least for forty-two minutes, consciously decide to do the self- completion process, *svapūrṇatva kriya*. Decide consciously to be complete: 'Let me sit and face my powerlessness and complete with my patterns. Let me restore my space of completion today.'
Tell yourself, 'I will allow the cognition of completion to enter into my consciousness this week. I will solve all my problems only with this complete cognition. I create the space of completion.' If you had completed with all your patterns before sleeping every night and allowed the cognition of completion to enter your consciousness every week, you would have been enlightened by now. Your life would have been blissful. But the problem is we do not take the responsibility for our possibility. Instead, we always mark the spots of our life's journey in the wrong places—in our patterns. |
Subsets and Splits