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Abbreviated
Version of the Bhagavad-Gita
by Harry Bhalla
( Courtesy: http://www.hinduwebsite.com/sacredscripts/abbrgita.htm
)
PREFACE
As a young Hindu adult, I was afraid to read the Gita. My perception was that
its teachings were too idealistic, not relevant to our computerized space age
world. Nirvana was for those who gave up on life.
On my 50th birthday, I realized that at the time of my birth, life expectancy
was about 57. One retired at 55 and died soon after. I sensed a great
achievement at being one-half century old, still in pretty good physical shape
and health. Soon after I began to mellow, started to eat more vegetables, and
dwell upon the hereafter.
Roots took me back to Hinduism. I did not understand the hierarchy of Hindu gods
and demi-gods. Seeking answers to my numerous questions, I talked to enlightened
ones. I was asked to read a transcript of a dialogue between a renowned Swami,
and an American correspondent. It seemed to me that the Swami was trying to
belittle the North American lifestyle in an effort to convince the correspondent
that the Indian lifestyle was superior. I felt that the Swami did not really
understand much about the American way of life. I purchased a copy of the
Bhagavad-Gita, also found it on the web, downloaded it, and took out all the
text except for the translation of the verses from Sanskrit to English. I found
the translation difficult to comprehend because of the big words used by the
author. Presumably, the author had better command of English than I. I became
truly discouraged and convinced that salvation was not to be my fortune.
As time went by, my desire to pursue the teachings of the Gita intensified, as
did my search for a Gita written in everyday English. As luck would have it, I
found a correspondence course offered by the International
Gita Society. Finally, I was on my way to understanding the teachings of the
Gita. The Gita says:
· Do your duty to the best of your ability without worrying about the
results. A farmer has control over how he works his land, yet no control over
the harvest. But, he cannot expect a harvest if he does not work his land.
· Perceive that God is present equally in all beings.
· Treat all beings equally.
The four goals of human life are:
· Doing one's duty;
· Earning wealth;
· Material and sensual enjoyment (with senses under control);
· Attaining salvation.
The aim of the Gita doctrine is to lead one to tranquility, happiness and
equanimity. No rituals are prescribed. The Gita says that the world needs
different religions, cults and deities to meet the vastly different needs of
individuals.
"Don't worry, be happy" may well be a modern term but the secret of
achieving this lies in the Gita. The Gita Doctrine is beyond Religious and
National boundaries.
Dr. Ramananda Prasad, founder of The
International Gita Society, and the author of "The Bhagavad-Gita"
written in simple English, helped me immensely in understanding the Gita
Doctrine. I am grateful to Dr. Prasad for enriching my life and for his time in
ensuring that this abbreviation of the Bhagavad-Gita is a true representation of
the Lord's message.
Harry Bhalla
The numbers in parentheses are the chapter numbers and verse numbers
respectively, of the Bhagavad-Gita.
1. ARJUNA'S DILEMMA
Circa 3000 BC, cousins went to war over inheritance of a kingdom. Their armies
were made up of relatives, teachers, and respected community leaders. Arjuna was
a renowned warrior recognized as a master archer. His childhood friend Lord
Krishna agreed to be Arjuna's charioteer.
Arjuna became bewildered upon seeing people he loved and respected ready to
battle, and said: "I desire neither victory, nor pleasure or kingdom, O
Krishna. What is the use of a kingdom, or enjoyment, or even life because all
those for whom we desire kingdom, enjoyment, and pleasure are standing here for
battle, ready to give up their lives?" (1.32-33)
"I do not wish to kill my seniors, spiritual leaders, and relatives who are
ready to kill us, even for the sovereignty of the three worlds, let alone for
this earthly kingdom, O Krishna." (1.34-35)
2. TRANSCENDENTAL KNOWLEDGE
"It would be better indeed, to live on alms in this world than to slay
these noble personalities, because by killing them I would enjoy wealth and
pleasure stained with their blood. (2.05) We do not know which alternative, to
fight or to quit, is better for us. Further, we do not know whether we shall
conquer them or they will conquer us. We should not even wish to live after
killing our relatives." (2.06)
Lord Krishna said: "You grieve for those who are not worthy of grief, and
yet speak words of wisdom. The wise grieve neither for the living nor for the
dead. (2.11) There was never a time when these monarchs, you or I did not exist,
nor shall we ever cease to exist in the future. (2.12) The soul acquires another
body after death. (2.13) The invisible Spirit is eternal. The visible physical
body is transitory. (2.16) The Spirit pervades this entire universe and is
indestructible. No one can destroy the imperishable Spirit. (2.17) The physical
bodies of the eternal, immutable, and incomprehensible Spirit are perishable.
Therefore, fight for your right as your duty, O Arjuna. (2.18) The Spirit is
neither born nor does it die at any time. It does not come into being, or cease
to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not
destroyed when the body is destroyed. (2.19-20) Just as a person puts on new
garments after discarding old ones, the living entity or the individual soul
acquires a new body after casting away the old body." (2.22)
"Even if you think that the physical body takes birth and dies perpetually,
even then O Arjuna, you should not grieve like this. Death is certain for the
one who is born, and birth is certain for the one who dies. Therefore, you
should not lament over the inevitable but pray for the salvation of the departed
soul." (2.26-27).
"Considering also your duty as a warrior you should not waver like this.
There is nothing more auspicious for a warrior than a righteous war. (2.31) Only
fortunate warriors, O Arjuna, get an opportunity of an unsought war that is like
an open door to heaven." (2.32) War fought to reestablish morality is
considered righteous, not war fought for dominance.
"If you will not fight this righteous war, then you will fail in your duty,
lose your reputation, and incur sin. (2.33) People will talk about your disgrace
forever. To the honored, disgrace is worse than death. (2.34) You will go to
heaven if killed in the line of duty, or you will enjoy kingdom on earth if
victorious. Therefore, get up with determination to fight, O Arjuna. (2.37) Just
do your duty to the best of your ability without becoming discouraged by the
thought of the outcome which may be success or failure, gain or loss, victory or
defeat. By doing your duty with this attitude, you will not incur sin or Karmic
bondage." (2.38)
"The resolute determination of Self-realization is not formed in the minds
of those who are attached to pleasure and power, and whose judgment is obscured
by ritualistic activities. (2.44) Become free from pairs of opposites, be ever
balanced and unconcerned with the thought of acquisition and preservation. Rise
above the three modes of Material Nature (goodness, passion and ignorance) and
be Self-conscious, O Arjuna. (2.45) To a God-realized person scripture is as
useless as a river in a flooded area. Scripture is only an aid to
God-realization, not needed after one has realized God." (2.46)
"You have control over doing your respective duty, but no control or claim
over the result. Fear of failure, from being emotionally attached to the fruit
of work, is the greatest impediment to success because it robs efficiency by
constantly disturbing the equanimity of mind." A farmer is responsible for
working his land yet has no control over the harvest. But, if he does not work
his land he cannot expect a harvest. "The boundary of one's jurisdiction
ends with the completion of one's duty. Do your duty to the best of your
ability, O Arjuna, with your mind attached to the Lord, abandon worry and
attachment to the results. Remain calm in both success and failure. Such
selfless service brings peace and equanimity of mind." (2.48)
Lord Krishna further said: "The mind and intellect of a person become
steady who is neither elated by getting desired results, nor perturbed by
undesired results. (2.57) Restless senses, O Arjuna, forcibly carry away the
mind of even a wise person striving for perfection. (2.60) One should fix one's
mind on God with loving contemplation after bringing the senses under control.
One's intellect becomes steady when one?s senses are under complete
control." (2.61)
"A disciplined person, enjoying sense objects with senses that are under
control and free from attachment and aversion, attains tranquility. (2.64) An
uncontrolled mind distracts the intellect as a storm sways a ship from its path.
(2.67) A person who is not disturbed by the incessant flow of desire, that enter
the mind, like rivers into an ocean which is ever being filled but is not
disturbed by the rivers, can alone achieve peace, not the one who strives to
satisfy such desires." (2.70)
Self-realization is to know one's relationship with the Supreme Lord and His
true transcendental nature. A Self-realized person does not need rituals to
reach God.
3. PATH OF SERVICE
Arjuna asked: "If You consider that acquiring transcendental knowledge is
better than working, then why do You want me to engage in this horrible war, O
Krishna?"
Lord Krishna said: "I have stated a twofold path of spiritual discipline in
the past. The path of Self-knowledge for the contemplative ones, and the path of
unselfish work for all others. (3.03) One does not attain freedom from bondage
of Karma by merely abstaining from work. No one attains perfection by merely
giving up work, because no one can remain inactive even for a moment. The forces
of Nature drive everyone to action." (3.04-05)
"People get confused and think that leading a life devoted to scriptural
study, contemplation, and acquiring transcendental knowledge may be better for
spiritual progress than doing one's worldly duty. A God-realized person does not
consider oneself the doer of any action, but only an instrument in the hands of
the Divine for His use. Both metaphysical knowledge and selfless service are
means to attain the Supreme Being. These two paths are not separate, but
complimentary. O Arjuna, do your duty to the best of your ability as a service
to God." (3.09)
Lord Krishna said: "There is nothing unattained that I should obtain, yet I
engage in action. (3.22) For, if I do not engage in action relentlessly, O
Arjuna, people would follow My path (example), in every way. These worlds would
perish if I do not work, and I shall be the cause of confusion and destruction
of all these people. (3.23-24) Do your duty and dedicate all work to God in a
spiritual frame of mind; become free from ego, mental grief and the compulsion
to satisfy all desires. (3.30) Likes and dislikes are two major stumbling
blocks, on the path to Self-realization." (3.34) Control over attachment,
and aversion, is needed to attain peace of mind and tranquility.
Arjuna said: "O Krishna, what impels one to commit sin as if forced against
one's will?" (3.36)
Lord Krishna said: "It is lust born of passion that becomes anger when
unfulfilled. Lust is insatiable and is a great devil. Know it as an enemy.
(3.37) The senses, the mind, and the intellect are said to be the abode of lust;
with these it deludes a person by veiling Self-knowledge. (3.40) Therefore, O
Arjuna, by controlling the senses first, control this devil of material desire
that destroys Self-knowledge and Self-realization." (3.41)
"The senses are said to be superior to the body, the mind is superior to
the senses, the intellect is superior to the mind, transcendental knowledge is
superior to the intellect, and the Self is superior to transcendental knowledge.
(3.42) Thus, knowing the Self to be superior to the intellect, and controlling
the mind by the intellect that is purified by spiritual practice, one must kill
this mighty enemy, lust, O Arjuna." (3.43)
4. PATH OF RENUNCIATION WITH KNOWLEDGE
Lord Krishna said: "Both you and I have taken many births. I remember them
all, O Arjuna, but you do not. (4.05) Though I am eternal, immutable, and the
Lord of all beings, yet I manifest Myself by controlling Material Nature using
My own divine potential energy."
"Whenever there is decline of Dharma (Righteousness) and predominance of
Adharma (Unrighteousness), O Arjuna, then I manifest Myself. I appear from time
to time for protecting the good, for transforming the wicked, and for
reestablishing world order (Dharma)." (4.07-08)
"With whatever motive people worship Me, I fulfill their desires
accordingly. People worship Me with different motives. (4.11) The one whose mind
and senses are under control, and who understands that he cannot control the
outcome of his actions, does not incur sin (Karmic reaction) by doing bodily
action. (4.21) A renunciant who is content with whatever gain comes naturally by
His will, who is unaffected by pairs of opposites, like victory and defeat, free
from envy, equanimous in success and failure is not bound by Karma." (4.22)
"People perform sacrifice in many different ways. The one, who considers
everything as a manifestation, or an act of God, shall realize God. (4.24) Those
who perform selfless service obtain the nectar of Self-knowledge as a result of
their sacrifice and attain the Supreme Being. Acquiring transcendental knowledge
is superior to any material sacrifice such as giving charity. Purification of
mind and intellect eventually leads to the dawn of transcendental knowledge and
Self-realization, which is the sole purpose of any spiritual practice."
(4.33)
"After knowing the transcendental science, O Arjuna, you shall not again
become deluded like this. With this knowledge you shall see the entire creation
within your own higher Self, and thus within Me. (4.35) Even if one is the most
sinful of all sinners, one shall yet cross over the ocean of sin by the raft of
Self-knowledge alone. (4.36) There is no purifier in this world like the true
knowledge of the Supreme Being. One discovers this knowledge from within in due
course, when one's mind is cleansed of selfishness by selfless service. (4.38)
The one who has faith in God, is sincere in selfless practice, and has control
over the mind and senses, gains this transcendental knowledge. Having gained
this knowledge, one quickly attains supreme peace and liberation." (4.39)
5. PATH OF RENUNCIATION
Arjuna asked: "O Krishna, You praise the path of transcendental knowledge,
and also the path of selfless service, which is better of the two?" (5.01)
Lord Krishna said: "The path of Self-knowledge and the path of selfless
service both lead to the supreme goal. But, of the two, the path of selfless
service is superior to the path of Self-knowledge, because it is easier to
practice. (5.02) The wise see no difference between the renunciation of selfish
activities, and the performance of one's worldly duty without attachment to the
result. Renunciation does not mean becoming a hermit. (5.04) Selfless service is
the goal, and renunciation is the means."
One is a true renunciant and enlightened who:
· Does all work as an offering to God abandoning attachment to the
results;
· Enjoys sensual pleasures with mind and senses under control;
· Sees one and the same Spirit in all beings. Looks at a learned person,
an outcast, even an animal with equal eye, and can feel the pain and pleasure of
others as one's own;
· Neither rejoices on obtaining what is pleasant, nor grieves on
obtaining the unpleasant and is tranquil in pleasure and disappointment, in
honor and disgrace;
· Finds happiness with the Supreme Being, who rejoices the Supreme Being
within, who is illuminated by Self-knowledge and remains ever steadfast with the
Supreme Self;
· Acts beyond personal selfish motives has neither attachment nor
aversion for anything.
· Has discovered the joy of spiritual knowledge, and whose mind is in
union with God.
Such a person is not bound by Karma though engaged in work, and attains eternal
bliss.
"The Lord neither creates the urge for action, nor the feeling of doership,
nor the attachment to the result of action in people. The power of Material
Nature does all this." (5.14)
6. PATH OF MEDITATION
Lord Krishna said: "One does not become a renunciant by merely not lighting
the fire, or by abstaining from work. (6.01) For the wise, who seek to attain
equanimity of mind, selfless service is said to be the means. Equanimity leads
to Self-realization. (6.02) One attains perfection by renouncing attachment to
the fruit of work, and to selfish desire. (6.04) One can elevate or degrade
oneself by one's own mind. The mind becomes a friend to the one who has control
over it, and an enemy to the one who is controlled by the mind." (6.05-06)
"Perceive the same Self (or spirit) abiding in every being, and all beings
abiding in the Self. (6.29) Those who see Me in everything and see everything in
Me, are not separated from Me and I am not separated from them. (6.30)
Undoubtedly, O Arjuna, the mind is restless and very difficult to control, but
it can be subdued by sincere spiritual practice and by detachment." (6.35)
Arjuna said: "The faithful one who deviates from the path of meditation due
to an un-subdued mind --- what is the destination of such a person, O Krishna?
(6.37) Does he not perish like a dispersing cloud, O Krishna, having lost both
heavenly and worldly pleasures, without support and bewildered on the path of
Self-realization?" (6.38)
Lord Krishna said: "There is no destruction, O Arjuna, for the one who
tries to attain perfection either here or hereafter. A transcendentalist is
never put to grief, My dear friend. (6.40) The less evolved unsuccessful one is
reborn in the house of the pious and prosperous after attaining heaven and
living there for many years. The highly evolved unsuccessful one does not go to
heaven, but is born in a spiritually advanced family. A birth like that is very
difficult to obtain in this world. (6.41-2) There, one regains the knowledge
acquired in the previous life, and strives again to achieve perfection, O Arjuna.
(6.43) The most devoted of all is the one who lovingly remembers Me with faith,
and whose mind is ever absorbed in Me." (6.47)
7. SELF-KNOWLEDGE AND ENLIGHTENMENT
Lord Krishna said: "O Arjuna, listen to how you shall know Me fully without
any doubt, with your mind absorbed in Me, taking refuge in Me, and trying to
reach Me." (7.01)
"Material Nature or matter is My lower energy. My other higher energy is
the Spirit by which this entire universe is sustained, O Arjuna. (7.05) Know
that all creatures have evolved from this twofold energy; and the Supreme Spirit
is the source of origin as well as dissolution of the entire universe. (7.06)
There is nothing higher than the Supreme Being, O Arjuna. Everything in the
universe is strung on the Supreme Being, like jewels strung on a necklace."
(7.07)
"Know that three modes of Material Nature --- goodness, passion, and
ignorance --- also emanate from Me. I am not dependent on, or affected by, the
modes of Material Nature; but the modes of Material Nature are dependent on Me.
(7.12) Human beings are deluded by various aspects of these three modes of
Material Nature; therefore, they do not understand Me, I am eternal and above
these modes." (7.13)
"This divine power (Maya) of Mine, consisting of three states of mind or
matter, is very difficult to overcome. Only those who surrender unto Me easily
cross over this Maya. (7.14) Four types of virtuous ones worship or seek Me, O
Arjuna. They are:
· the distressed,
· the seeker of Self-knowledge,
· the seeker of wealth, and
· the enlightened one who has experienced the Supreme Being. (7.16)
The wise surrender to Me by realizing --- after many births --- that everything
in the universe and the world is nothing but My manifestation. Such a great soul
is very rare." (7.19)
"Whosoever desires to worship whatever deity --- using whatever name, form,
and method --- with faith, I make their faith steady in that deity. Endowed with
steady faith they worship that deity, and obtain their wishes through that
deity. Those wishes are granted by Me." (7.22)
8. THE ETERNAL SPIRIT
Arjuna said: "O Krishna, who is the Eternal Being or the Spirit? What is
the nature of the Eternal Being? What is Karma? Who are mortal beings? And who
are Temporal Beings? Who is the Supreme Being, and how does He dwell in the
body? How can You, the Supreme Being, be remembered at the time of death by
those who have control over their minds, O Krishna?" (8.01-2)
Lord Krishna said: "The eternal and immutable Spirit of the Supreme Being
is also called the Eternal Being or the Spirit. The inherent power of cognition
and desire of the Eternal Being (Spirit) is called the nature of the Eternal
Being. The creative power of the Eternal Being (Spirit) that causes
manifestation of the living entity is called Karma. (8.03) Various expansions of
the Supreme Being are called Temporal Beings. The Supreme Being also resides in
the inner psyche of all beings as the Divine Controller. (8.04) Thought of
whatever object that predominates during one's lifetime, one remembers that
object at the end of life and achieves it. (8.06) Therefore, always remember Me
and do your duty. You shall certainly attain Me if your mind and intellect are
ever focused on Me." (8.07) You will remember your ultimate goal in life at
the time of death. Do not just set your mind on The Supreme Being but set Him as
your ultimate Goal.
"I am easily attainable, O Arjuna, by that ever-steadfast devotee who
always thinks of Me. (8.14) The dwellers of all the worlds up to and including
heaven and the world of the creator are subject to the miseries of repeated
birth and death. But, after attaining Me, O Arjuna, one does not take birth
again." (8.16)
9. SUPREME KNOWLEDGE AND THE BIG MYSTERY
Lord Krishna said: "I shall reveal to you, who do not disbelieve, the most
profound secret transcendental knowledge together with transcendental
experience. Having known this you will be freed from the miseries of worldly
existence. (9.01) This Self-knowledge is the king of all knowledge, is the most
secret, is very sacred, it can be perceived by instinct, conforms to
righteousness (Dharma), is very easy to practice, and is timeless." (9.02)
"This entire universe is an expansion of Mine. All beings depend on Me. I
do not depend on them, and am not affected by them. (9.04) Perceive that all
beings remain in Me --- without any contact or without producing any effect ---
as the mighty wind moving everywhere, eternally remains in space. (9.06) I
create the entire multitude of beings again and again with the help of My
Material Nature. These beings are under the control of the modes of Material
Nature. (9.08) These acts of creation do not bind Me, O Arjuna, because I remain
indifferent and unattached to those acts. (9.09) The divine kinetic energy
(Maya) with the help of Material Nature creates all animate and inanimate
objects under My supervision, and thus the creation keeps on going, O Arjuna."
(9.10)
"I personally take care of both spiritual and material welfare of those
ever-steadfast devotees who always remember and adore Me with single-minded
contemplation. (9.22) O Arjuna, even those devotees who worship the deities with
faith, they also really worship Me. (9.23) Whosoever offers Me a leaf, a flower,
fruit, or water with devotion; I accept and eat the offering of devotion by the
pure-hearted. (9.26) O Arjuna, whatever you do, eat, give, or sacrifice, do it
as an offering to Me." (9.27) A dedicated heart full of devotion is needed
to obtain God's grace, not rituals.
"The Self is present equally in all beings. There is no one hateful or dear
to Me. But, those who worship Me with love and devotion are very close to Me,
and I am also very close to them. (9.29) Even if the most sinful person resolves
to worship Me with single-minded loving devotion, such a person must be regarded
as a saint because of making the right resolution. (9.30) O Arjuna, My devotee
shall never perish or fall down." (9.31) There is no unforgivable sin or
sinner.
"Anybody can attain the Supreme Abode by just surrendering unto My will
with loving devotion, O Arjuna. (9.32) Always think of Me, be devoted to Me,
worship Me, and bow down to Me. Thus uniting yourself with Me by setting Me as
the supreme goal and the sole refuge, you shall certainly come to Me."
(9.34)
10. MANIFESTATION OF THE ABSOLUTE
"Neither the celestial controllers, nor the great sages know My origin,
because I am the origin of celestial controllers and great sages also. (10.02)
One who knows Me as the unborn, without a beginning or an end, and the Supreme
Lord of the universe, is considered wise among mortals, and becomes liberated
from the bondage of Karma." (10.03)
"Discrimination, Self-knowledge, non-delusion, forgiveness, truthfulness,
control over mind and senses, tranquility, pleasure, birth, death, fear,
fearlessness, nonviolence, equanimity, contentment, austerity, charity, fame,
disgrace, all these diverse qualities in human beings arise from Me alone.
(10.04-05) I am the source of all. Everything originates from Me. Understanding
this, the wise ones worship Me with love and devotion. (10.08). I give knowledge
and understanding of the metaphysical science to those who are ever united with
Me and lovingly adore Me, by which they come to Me." (10.10)
Arjuna said: "O Krishna, I believe all that You have told me to be true. O
Lord, neither the celestial controllers nor the demons comprehend Your glory.
(10.14) O Creator and Lord of all beings, God of all celestial rulers, the
Supreme person, and Lord of the universe, no one understands You. You alone know
Yourself." (10.15)
Lord Krishna said: "O Arjuna, now I shall explain to you My prominent
divine manifestations, because My manifestations are endless." (10.19)
"There is no end to My divine manifestations, O Arjuna. Whatever is endowed
with glory, brilliance, and power; know that to be the manifestation of a very
small fraction of My splendor. (10.41) I continually support the entire universe
by a small fraction of My divine energy." (10.42)
11. VISION OF THE COSMIC FORM
Arjuna said: "O Lord, You are as You have said; yet I wish to see Your
divine cosmic form, O Supreme Being. (11.03) O Lord, if You think it is possible
for me to see Your universal form, then, O Lord of the devotees, show me Your
transcendental form." (11.04)
Lord Krishna said: "O Arjuna, behold My hundreds and thousands of
multifarious divine forms of different colors and shapes. Behold all the
celestial beings, and many wonders never seen before. Also behold the entire
creation animate, inanimate, and whatever else you like to see all at one place
in My body. (11.05-07) You will not be able to see Me with your physical eye;
therefore, I give you the divine eye to see My majestic power and glory."
(11.08)
Arjuna saw the entire universe, divided in many ways, but standing as all in
One, and One in all in the transcendental body of Krishna, the Lord of celestial
rulers. (11.13) Arjuna said: "I believe You are the Supreme Being to be
realized. You are the ultimate resort of the universe. You are the Spirit, and
protector of the eternal order. (11.18) O Lord, You pervade the entire space
between heaven and earth in all directions. Seeing Your marvelous and terrible
form, the three worlds tremble." (11.20)
Lord Krishna said: "I am death, the mighty destroyer of the world. I have
come here to destroy all these people. Even without your participation in the
war, all the warriors standing arrayed in the opposing army shall cease to
exist. (11.32) Therefore, get up and attain glory. Conquer your enemies, and
enjoy a prosperous kingdom. I have already destroyed all these warriors. You are
only an instrument, O Arjuna." (11.33)
"O Arjuna, neither by study of scriptures, nor by austerity, nor by
charity, nor by ritual, can I be seen in the form as you have seen Me. (11.53)
However, through single minded devotion I can be seen in this form, can be known
in essence, and also can be reached. (11.54) One who does his worldly duty for
Me, to whom I am the supreme goal, who is my devotee, free from attachment and
without enmity towards living beings, realizes Me." (11.55)
12. PATH OF DEVOTION
Lord Krishna said: "Those ever steadfast devotees who worship with supreme
faith by fixing their mind on a personal form of God, I consider them to be the
best devotees. (12.02) Those who worship the unchangeable, the inexplicable, the
invisible, the omnipresent, the inconceivable, the unchanging, the immovable,
and the formless impersonal aspect of God; restraining all senses, even-minded
under all circumstances, engaged in the welfare of all creatures, also attain
God." (12.03-04)
"Self-realization is more difficult for those who fix their minds on an
impersonal, unmanifest, and formless Absolute because comprehension of the
unmanifest by embodied beings is attained with difficulty." (12.05)
"For those who worship the Supreme with unswerving devotion as their
personal God, offer all actions to Me, intent on Me as the Supreme, and meditate
on Me; I swiftly become their savior from the world that is an ocean of death
and transmigration, O Arjuna." (12.06-07) True devotion is intense love for
God.
"Therefore, focus your mind on Me, and let your intellect dwell upon Me
alone through meditation and contemplation. Thereafter you shall certainly
attain Me. (12.08) If you are unable to focus your mind steadily on Me, then
long to attain Me by practice of any spiritual discipline; such as a ritual, or
deity worship that suits you. (12.09) If you are unable even to do any spiritual
discipline, then be intent on performing your duty just for Me. You shall attain
perfection by doing your prescribed duty for Me --- without (selfish) attachment
--- just as an instrument to serve and please Me. (12.10) If you are unable to
do your duty for Me, then just surrender unto My will; renounce the attachment
to, and the anxiety for, fruit of all work by learning to accept all results as
God's grace, with equanimity." (12.11)
"Transcendental knowledge of the scriptures is better than mere ritualistic
practice; meditation is better than scriptural knowledge; renunciation of
selfish attachment to the fruit of work is better than meditation; peace
immediately follows renunciation of selfish motives." (12.12)
"One who does not hate any creature, who is friendly and compassionate,
free from the notion of 'I' and 'my', even-minded in pleasure and
disappointment, forgiving; ever content, who has subdued his mind, whose resolve
is firm, whose mind and intellect are engaged on dwelling upon Me, who is
devoted to Me, is dear to Me. (12.13-14) The one by whom others are not
perturbed and who is not perturbed by others, who is free from joy, envy, fear,
and anxiety, is also dear to Me. (12.15) One who is without desire, wise,
impartial, and free from anxiety; who has renounced the doership in all
undertakings; such a devotee is dear to Me. (12.16) The one who remains the same
towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or
disappointment; who is free from attachment; who is indifferent to censure or
praise; who is quiet, and content with whatever one has; unattached to a place,
a country, or a house; equanimous, and full of devotion that person is dear to
Me. (12.18-19) But those faithful devotees, who set Me as their supreme goal and
follow --- or just sincerely try to develop --- the above-mentioned nectar of
moral values are very dear to Me." (12.20)
13. CREATION AND THE CREATOR
"O Arjuna, know Me to be the creator of all creation. The true
understanding of both the creator and the creation is considered by Me to be
transcendental knowledge. (13.02) The physical body with all its attributes
including intellect, mind, sense organs, abilities, and all human emotions;
steadfastness in acquiring knowledge of the Spirit, and seeing the omnipresent
Supreme Being everywhere is said to be Self-knowledge. That which is contrary to
this is ignorance." (13.09-11)
"The Supreme spirit is all pervading, and omnipresent. (13.13) He is the
perceiver of all sense objects without physical sense organs; unattached, and
yet the sustainer of all; devoid of the three modes of Material Nature, and yet
the enjoyer of the modes of Material Nature by becoming a living entity. (13.14)
He is inside as well as outside all beings, animate and inanimate. He is
incomprehensible because of His subtlety. He resides in one's inner psyche as
well as far away in the Supreme Abode. (13.15) He is undivided, and yet appears
to exist as if divided in all beings. He is the object of knowledge, and appears
as the creator, sustainer, and destroyer of all beings. (13.16) Know that both
the Material Nature and the Spiritual Being are without beginning. All
manifestations and the three dispositions of mind and matter, called modes, are
born of Material Nature. Material Nature is said to be the cause of production
of physical body and organs of perception and action. Spirit (or Consciousness)
is said to be the cause of experiencing pleasure and disappointment."
(13.19-20)
"Spiritual Being enjoys three modes of Material Nature by associating with
Material Nature. Attachment to the three modes of Material Nature is caused by
previous Karma, which also causes birth of living entity in good and evil wombs.
(13.21) The Spirit in the body is the witness, the guide, the supporter, the
enjoyer, and the controller. (13.22) Whatever is born animate or inanimate, know
them to be born from the union of Spirit and matter, O Arjuna." (13.26)
"The one who sees the same eternal Supreme Lord dwelling as Spirit within
all mortal beings truly sees. (13.27) When one beholds one and the same Lord
existing equally in every being, one does not injure anybody, because one
considers every thing as one's own self; and thereupon attains Salvation.
(13.28) The one who perceives that all work is done by the power of Material
Nature truly understands, and thus does not consider oneself as the doer.
(13.29) The moment one discovers diverse variety of beings and their different
ideas abiding in One, and coming out from 'That' alone, one attains the Supreme
Being. (13.30) Just as one sun illuminates the entire world, similarly, Spirit
gives life to the entire creation, O Arjuna."(13.33)
"They who perceive --- with an eye of Self-knowledge --- the difference
between creation (or the body) and the Creator (or the Spirit) as well as know
the technique of liberation (through Selfless service, Knowledge, Devotion or
Meditation) of the living entity from the trap of divine illusory energy (Maya),
attain the Supreme." (13.34)
14. THREE MODES OF MATERIAL NATURE
"My Material Nature is the womb of creation wherein I place the seed of
Consciousness from which all beings are born, O Arjuna. (14.03) Goodness,
passion, and ignorance --- these three modes or ropes of Material Nature bind
the eternal individual soul to the body, O Arjuna. (14.05) Of these, the mode of
goodness is illuminating and good, because it is pure. The mode of goodness
attaches the living entity to happiness and knowledge. The mode of passion is
characterized by intense craving for sensual pleasure and greed, and is the
source of material desire, attachment, and restlessness. The mode of passion
binds the living entity to the fruit of work. (14.07) The mode of ignorance, the
deluder of living entity, is born of inertia. It binds living entity to
carelessness, laziness, and excessive sleep." (14.08)
"When one perceives no doer other than the power of the Supreme Being in
the form of the modes of Material Nature, and know That which is above and
beyond these modes; then they attain Nirvana or Salvation." (14.19)
Arjuna said: "What is the mark of those who have transcended the three
modes of Material Nature, and what is their conduct? How does one transcend
these three modes of Material Nature, O Lord Krishna?" (14.21)
Lord Krishna said: "One who neither hates the presence of enlightenment,
activity, and delusion; nor desires for them when they are absent; who remains
like a witness without being affected by the modes of Material Nature, and stays
firmly attached to the Lord without wavering thinking that the modes of Material
Nature only are operating." (14.22-23)
"The one who depends on the Lord and is indifferent to pleasure and
disappointment; to whom a clod, a stone, and gold are alike; to whom the dear
and the unfriendly are alike; who is of firm mind, who is calm in censure and in
praise. The one who is indifferent to honor and disgrace; who is impartial to
friend and foe, and who has renounced the sense of doership and ownership --- is
said to have transcended the modes of Material Nature." (14.24-25)
"The one who offers service to Me with love and unswerving devotion
transcends three modes of Material Nature, and becomes fit for Salvation
(Nirvana)." (14.26)
15. THE SUPREME BEING
"Those who are free from pride and delusion, who have conquered the evil of
attachment, who are constantly dwelling on the Supreme Being with senses under
control, who understand dualities of pleasure and disappointment. Such wise ones
reach My Supreme Abode. (15.05) The individual soul in the body of living beings
is the integral part of the universal Spirit, or Consciousness. The individual
soul associates with the six sensory faculties of perception including the mind,
and activates them." (15.07)
"Just as air takes aroma away from a flower; similarly, the individual soul
takes the six sensory faculties from the physical body it casts off during death
to a new physical body it acquires. (15.08) The living entity enjoys sensual
pleasure using six sensory faculties of hearing, touch, sight, taste, smell, and
mind. The devotees striving for perfection behold the living entity abiding in
their inner psyche as consciousness."
"I am seated in the inner psyche of all beings. Memory, Self-knowledge, and
the removal of doubt and wrong notions about God come from Me. I am verily that
which is to be known by the study of all the Vedas. I am, indeed, the author as
well as the student of the Vedas (Scriptures)." (15.15)
"There are two entities in the cosmos: The changeable Temporal Beings, and
the unchangeable Eternal Being (the Spirit). All created beings are subject to
change, but the Spirit does not change. (15.16) The Supreme Being (or the
Absolute) is beyond both the Temporal Beings and the Eternal Beings. That
Supreme Being is also called the Absolute Reality that sustains both the
Temporal and the Eternal by pervading everything. (15.17) Because the Supreme
Being is beyond both Temporal and Eternal Beings; therefore, He is known in this
world and in the scriptures as the Supreme Being (Absolute Reality, Truth,
Super-soul). (15.18) The wise who truly understand the Supreme Being, worship
Him whole-heartedly. (15.19) Thus this most secret transcendental science of the
Absolute has been explained by Me. Upon understanding this, one becomes
enlightened, and all of one?s duties are accomplished, O Arjuna."(15.20)
16. DIVINE AND THE DEMONIC QUALITIES
Lord Krishna said: "Fearlessness, purity of inner psyche, perseverance in
devotion of Self-knowledge, charity, sense restraint, sacrifice, study of
scriptures, austerity, honesty, nonviolence, truthfulness, absence of anger,
renunciation, equanimity, abstaining from malicious talk, compassion for all
creatures, freedom from greed, gentleness, modesty, absence of fickleness,
splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of
pride are some of the qualities of those endowed with divine virtues, O Arjuna."
(16.01-03)
"Basically, there are only two types of human beings in this world, the
divine, and the demonic. (16.06) People of demonic nature do not know what to do
and what not to do. They neither have purity nor good conduct nor truthfulness.
(16.07) They think the world is unreal, without a substratum, without a God, and
without an order. (16.08) Adhering to this wrong atheist view, these degraded
souls --- with small intellect and cruel deeds --- are born as enemies for the
destruction of the world. (16.09) Filled with insatiable desires, hypocrisy,
pride, and arrogance; holding wrong views due to delusion; they act with impure
motives. (16.10) Obsessed with endless anxiety lasting until death, considering
sense gratification their highest aim, convinced that sensual pleasure is
everything. (16.11) Bound by hundreds of ties of desire and enslaved by lust and
anger; they strive to obtain wealth for the fulfillment of sensual
pleasure."
"They think: 'I have gained this today, I shall fulfill this desire; I have
this much wealth, and will have more wealth in the future. (16.13) That enemy
has been slain by me, and I shall slay others also. I am the Lord. I am the
enjoyer. I am successful, powerful, and happy. (16.14) I am rich and born in a
noble family. No one is equal to me. I shall perform sacrifice, I shall give
charity, and I shall rejoice.' Thus deluded by ignorance, bewildered by many
fancies, entangled in the net of delusion, and addicted to the enjoyment of
sensual pleasure, they fall into foul hell. (16.16) Self-conceited, stubborn,
filled with pride and intoxication of wealth; they perform religious services
only in name, for show, and not according to scriptural injunction."
(16.17)
"These malicious people cling to egoism, power, arrogance, lust, and anger;
and hate Me who dwells in their own bodies and those of others. (16.18) I hurl
these haters, cruel, sinful, and mean people into cycles of rebirth in the wombs
of demons again and again. (16.19) O Arjuna, entering the wombs of demons birth
after birth, the deluded ones sink to the lowest hell without ever attaining
Me" (until their minds change for the better, by the causeless mercy of the
Lord). (16.20)
"Lust, anger, and greed are the three gates of hell leading to the downfall
(or bondage) of an individual. Therefore, one must learn to give these up.
(16.21) Speaking ill of others is a terrible sin, because, it pollutes the mind
of the speaker without any beneficial effect. Perform your duty following
scriptural injunction." (16.24).
17. THREEFOLD FAITH
Arjuna said: "What is the mode of devotion of those who perform spiritual
practice with faith but without following scriptural injunction, O Krishna? Is
it in the mode of goodness, passion, or ignorance?" (17.01)
Lord Krishna said: "The natural faith of embodied beings is of three kinds:
goodness, passion, and ignorance. Now hear about these from Me. (17.02) O Arjuna,
the faith of each is in accordance with one's own natural disposition that is
governed by Karmic impressions. A person is known by faith. One can become
whatever one wants to be, if one constantly contemplates on the object of desire
with faith." (17.03)
People in the mode of goodness:
· Like healthy, juicy foods;
· Undertake selfless work without attachment to results (austerity of
deed);
· Worship celestial controlling forces (guardian angels, Devas or Gods);
· Speak inoffensively, in a pleasant, beneficial, and truthful manner
(austerity of speech) (17.15);
· Study scriptures;
· Are gentle, equanimous, think pure thoughts, exercise self control
(austerity of thought);
· Give charity as a matter of duty, to deserving candidates, without any
expectation.
In the mode of passion, people:
· Like food that is extreme in taste (overly spicy, salty, or sweet);
· Worship supernatural rulers and demons;
· Perform selfless service (austerity) for show, to gain respect, honor,
or reverence that yields uncertain and temporary results (17.18);
· Give charity with expectation of something in return.
People in the mode of ignorance:
· Enjoy unhealthy foods and drinks;
· Worship ghosts and spirits;
· Are hypocritical and egoistic;
· Perform austerity with self-torture, or for harming others;
· Give charity to the unworthy.
"Whatever is done without faith whether it is sacrifice, charity,
austerity, or any other act is useless. It has no value here or hereafter, O
Arjuna." (17.28)
18. SALVATION THROUGH RENUNCIATION
Arjuna said: "I wish to know the nature of renunciation and sacrifice, and
the difference between the two, O Lord Krishna." (18.01)
Lord Krishna said: "The sages define renunciation as abstaining from all
work for personal profit. The wise define sacrifice as the sacrifice of, and the
freedom from, selfish attachment to the fruit of all work. (18.02) Giving up
one's duty is not proper. The abandonment of obligatory work is due to delusion,
and is declared to be in the mode of ignorance. (18.07) The embodied beings are
unable to completely abstain from work; therefore, one who renounces the selfish
attachment to the fruit of work is considered a renunciant." (18.11)
The five causes, for the accomplishment of all actions are: (18.13-14)
· The physical body, the seat of Karma;
· The modes of Material Nature, the doer;
· The eleven organs of perception and action, the instruments;
· Various bio-impulses, or life forces;
· The presiding controlling forces or deities of the eleven organs.
"Whatever action, whether right or wrong, one performs by thought, word,
and deed; these are the five causes." (18.15)
Threefold driving force to an action are:
· The subject;
· The object;
· The knowledge of the object.
Three components of action are: (18.18)
· The eleven organs (six sense organs: ear, skin, eye, tongue, nose, and
the mind; and five organs of action: mouth, hand, leg, anus, and urethra);
· The act;
· The agent or the modes of Material Nature.
The four goals of human life designed for gradual and systematic growth of the
individual and progress of society are (18.34):
· Doing one's duty;
· Earning wealth;
· Material and sensual enjoyment (with senses under control);
· Attaining salvation.
In the mode of goodness one:
· Possesses the knowledge by which one sees a single (undivided)
immutable Reality in all beings;
· Performs obligatory duty without likes and dislikes, or attachment to
the result;
· Enjoys sensual pleasure with senses under control;
· Is free from attachment, non-egotistic, has resolve and enthusiasm,
and is unperturbed in success or failure;
· Has intellect by which one understands the path of work and the path
of renunciation, right and wrong action, fear and fearlessness, bondage and
liberation;
· Has the resolve by which one manipulates functions of the mind and
senses for God-realization;
· Enjoys pleasure from spiritual practice resulting in cessation of all
sorrows;
· Enjoys pleasure that comes by the grace of Self-knowledge.
In the mode of passion one:
· Sees different realities of various types among all beings as separate
from one another;
· Abandons duty merely because it is difficult, or because of fear of
bodily trouble; (18.08)
· Performs action with ego, selfish motives, and with too much effort;
· Is impassioned, attached to the fruit of his work, greedy, violent,
impure, and is affected by joy and sorrow;
· Cannot distinguish between righteousness (Dharma) and unrighteousness
(Adharma), and right and wrong action;
· Craves for the fruit of work, clings to duty, accumulating wealth and
enjoyment with great attachment;
· Enjoys sensual pleasure without control over the senses.
In the mode of ignorance one:
· Has worthless knowledge by which one clings to one single effect (such
as the body) as if that is everything;
· Abandons obligatory work due to delusion; (18.07)
· Undertakes action because of delusion; disregarding consequences,
loss, or injury to others;
· Is undisciplined, vulgar, stubborn, wicked, malicious, lazy,
depressed, and procrastinating;
· Accepts unrighteousness (Adharma) as righteousness (Dharma), has
intellect which is covered by ignorance;
· Does not give up sleep, fear, grief, despair, and carelessness;
· Considers the body or oneself as the sole agent due to imperfect
knowledge.
"There is no being, either on earth or among the celestial controllers in
heaven, who can remain free from these three modes of Material Nature."
(18.40)
"Human labor is categorized as intellectuals, administrators (or
protectors), businessmen, and unskilled workers based on the qualities inherent
in people's nature and their make up. (18.41) One can attain the highest
perfection by devotion to one's natural work. Listen to Me how one attains
perfection while engaged in one's natural work." (18.45)
"One attains tranquility, freedom from bondage of Karma, and attains the
Supreme Being by:
· Renouncing selfish attachment to the fruit of work;
· Performing one's natural duty, to the best of one's ability, for the
Supreme Being;
· Purifying the intellect by spiritual practice;
· Subduing the mind and senses with firm resolve;
· Giving up likes and dislikes;
· Enjoying solitude;
· Eating lightly;
· Controlling mind, speech, and organs of action;
· Taking refuge in detachment;
· Relinquishing egotism, violence, pride, lust, anger, and
proprietorship;
· Becoming free from the notion of 'I, me, and my'."
"Absorbed in the Supreme Being, the serene one neither grieves nor desires;
becoming impartial to all beings, one obtains the highest devotional love for
the Supreme Being. (18.54) By devotion one truly understands Me in essence and
merges into Me. (18.55) Mentally offer all actions to Me and be devoted to Me.
Be calm and always fix your mind on Me. (18.57)"
"If due to ego you think: 'I shall not fight'; this resolve of yours is in
vain. Your own nature will compel you to fight. (18.59) O Arjuna, you are
controlled by your own nature-born Karmic impressions. Therefore, you shall do
even against your will what you do not wish to do out of delusion." (18.60)
"The Supreme Lord --- as the controller abiding in the inner psyche of all
beings --- causes them to work out their Karma. We are puppets of our own
Karma." (18.61)
"Set aside all meritorious deeds and religious rituals, and just surrender
completely to My will with firm faith and loving devotion. I shall liberate you
from all sin, the bond of Karma. Do not grieve." (18.66)
"This knowledge should never be spoken to one who is devoid of austerity,
who is without devotion, who does not desire to listen, who speaks ill of Me, or
does not believe in God."
"The one who shall propagate this supreme secret philosophy, the
transcendental knowledge of the Gita, amongst My devotees, shall be performing
the highest devotional service to Me, and shall certainly come to Me. No other
person shall do more pleasing service to Me, and no one on earth shall be dearer
to Me. (18.68-69) I promise the study of this sacred dialogue of ours will be
equivalent to worshipping Me with knowledge-sacrifice." (18.70)
"Whoever hears this sacred dialogue with faith and without cavil becomes
free from sin, and attains salvation." (18.71)
"O Arjuna, did you listen to this with single-minded attention? Has your
delusion born of ignorance been completely destroyed?" (18.72)
Arjuna said: "By Your grace my delusion is destroyed, I have gained
Self-knowledge, my confusion with regard to the body and the Spirit is dispelled
and I shall obey Your command." (18.73)
EPILOGUE - LORD KRISHNA'S LAST SERMON
At the end of another long sermon comprising of more than one thousand verses,
disciple Uddhava said: "O Lord Krishna, I think the pursuit of God as You
narrated to Arjuna, and now to me, is very difficult indeed, for most people;
because it entails control of unruly senses. Please tell me a short, simple, and
easy way to God-realization." Lord Krishna upon Uddhava's request gave the
essentials of Self-realization as follows:
· Do your duty, to the best of your ability, for Me without worrying
about the outcome.
· Remember Me at all times.
· Perceive that God is within every living being. Mentally bow down to
all beings and treat all beings equally.
· Perceive through the activities of mind, senses, breathing, and
emotions that the power of God is within you at all times, and is constantly
doing all the work using you as a mere instrument and a trustee.
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Hindu Religion web site
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