2001-2003 Shrimad'Bhagavad'Geeta

BhagavadGita commentaries written during 2002-03 had been published earlier in one of my website for a brief duration and, now, finally during January 2011

Invisible are the ways of Naaraayani Ma Bhav'Taarini

2011, 16 May, 06:27 PM, Discovery, Monday
Yes, invisible are the ways of Naaraayani Ma Bhav'Taarini. Making me to write commentaries on ShrimadBhagavadGita श्रीमद्भगवद्गीता was just not to add one more set of commentaries to the numerous ones already floating around. Among other, one significant purpose was to mysteriously connect me to Prof D Meo in Italy which became the starting point for understanding Christianity. Another significant purpose was to let me have an understanding of श्रीमद्भगवद्गीता in today's context. What I wrote was not my knowledge; it was Ma Saraswati who helped thoughts pour in and all I did was to type it down.

mysteriously connect me to - see related article Logic doesn't travel to lands our knowledge has not traversed yet
Mumbai, Thursday, 3 Feb 2011, 08:35 AM
Number 18 - no coincidence
BhagavadGita has 18 chapters.
Battle was fought between two armies: total number of participants 18 Akshauhini (11 Akshauhini from Kaurav side and 7 Akshauhini from Paandav side).
Battle of MahaaBhaarat conclusively ended on 18th day.
At the end of the Battle only 18 persons remained alive.
Number 18 represents struggle between material and spiritual forces...
18 Chapters of BhagavadGita
As you will notice all Sanskrit terms are single words arrived by Sandhi (संधि) of (combining) two or more words. Same is the case with title BhagavadGita. Therefore, English transliterations have been presented as single terms without use of hyphen.
01 Arjun'Vishaad'Yog अर्जुनविषादयोग 02 Saankhya'Yog सांख्ययोग 03 Karm'Yog कर्मयोग 04 Gyaan'Karm'Sannyaas'Yog ज्ञानकर्मसंन्यासयोग
05 Karm'Sannyaas'Yog कर्मसंन्यासयोग 06 Aatm'Sanyam'Yog आत्मसंयमयोग 07 Gyaan'Vigyaan'Yog ज्ञानविज्ञानयोग 08 Akshar'Brahm'Yog अक्षरब्रह्मयोग
09 RaajVidyaa'RaajGuhya'Yog राजविद्याराजगुह्ययोग 10 Vibhooti'Yog विभूतियोग 11 Vishv'Roop'Darshan'Yog 12 Bhakti'Yog भक्तियोग
13 Kshetr'Kshetragya'Vibhaag'Yog 14 Gun'Traya'Vibhaag'Yog गुणत्रयविभागयोग 15 Purushottam'Yog पुरुषोत्तमयोग 16 Daivaasur'Sampad'Vibhaag'Yog
17 Shraddhaa'Tray'Vibhaag'Yog 18 Moksh'Sanyaas'Yog

Mail that arrived from Ramakrishna Mission Calcutta Students Home

From December 2001, I had started translating BhagavadGita in simple English, presenting only the essence of it. But, soon I got in two minds whether to continue with it or not. On the New Year’s Day, I received email:

“Please continue sending the Gita teachings”. It was signed by “Members of Ramakrishna Mission Calcutta Students’ Home”.

After that I did not stop.

Upon receiving my work on BhagavadGita Chapter 9, Rosalind Samson wrote to me:

“Someday may be you will think of publishing your works. I am sure that there are a few hundred or may be thousands parched persons … who would benefit by reading your material. Wish you well. May the Lord be with you and guide you.”

After this, I decided to start work afresh to give it a totally new shape, beginning with Chapter 1 all over again.

Prof. D. Meo and Francis Yip remained constant source of support. SDK, UG, MMM, GKK, and SKM also offered encouragement in their own ways. Behind all these, remained the inspiration of God, who works in a silent way, unnoticed by anyone!

Let this work be for all those who seek "Him". Let there be no desire, within me, for any material gains from this work. Let there be no attachment, in me, towards this work, due to which I may feel bad if anyone denounces this work, or due to which I may feel elated if anyone praises this work. If there be any desire, within me, let it be for my final dissolution within "Him".

This work, if it is of any literary value, let it be an offering to "Him". This work, if it is of any spiritual value, let it be an offering to "Him". Let this work be my Yagya, an offering to "Him".

ShriNaaraayan showed me only one step at a time so that I could walk on it first and prepare myself adequately for the next. And that first step was to assimilate the essence of ShrimadBhagavadGeeta in today's context.
16 May 2011, 06:10 PM
New Year’s Day Those were the days when I was not in a frame of mind to distinguish between religious divides. New Year’s Day as perceived by all was also New Year’s Day to me. If I were to write the same passage again I would have qualified it as Christian New Year’s Day. I was not brought back to the World of Physical Reality for nothing. Without my understanding it first, I could not have made others understand that. By March 2004 my work Christianity in a different Light - Face behind the Mask was published and it changed many readers views about Christianity forever.

Addhyaay' 01 Shlok 01 to 47 on Arjun'Vishaad'Yog' अर्जुनविषादयोग

Adhyaay' 01 has been covered in a separate book titled as Gita Today published in print in 2004 and an enlarged edition in 2008

Addhyaay' 02 Shlok 01 to 09 on Saankhya'Yog' सांख्ययोग

3rd Revised Edition (2003)

Title of this chapter is Saankhya Yog. Saankhya has been described by Vaman Shivram Apte in his Sanskrit-English Dictionary written in 1890: Saankhya : is one of the six systems of Hindu philosophy, attributed to sage Kapil. This philosophy is so called because it ‘enumerates’ twenty-five Tattv(s) तत्व or true principles. Its chief object is to effect the final emancipation of the twenty-fifth Tattv, i.e. the Purush पुरुष or soul from the bonds of this worldly existence – the fetters of phenomenal creation – by conveying a correct knowledge of the twenty-four other Tattv(s) and by properly discriminating the Soul from them.
It regards the whole universe to be a development of an inanimate principle called Prakriti q.v., while the Purush is altogether passive and simply a looker-on. It agrees with the Vedaant [Vedanta] in being synthetical and so differs from the analytical Nyaay न्याय or Vaisheshikaa वैशेषिका; but its great point of divergence from the Vedaant is that it maintains two principles, which the Vedaant denies, and that it does not admit God as the creator and controller of the universe, which the Vedaant affirms.

Yog means union [with the Supreme Soul]. The initial part of this chapter focuses on describing the nature soul. We might say that in the context of this chapter, Saankhya Yog would mean the knowledge of soul that paves the way for union with the Supreme Soul.

Shlok 1 to 9: Sanjay told Dhritraashtr that seeing Arjun in grief, anguish and tears Bhagawaan Shri Krishn asked Arjun, “How did you happen to get such state of mind at this hour of crisis? Such conduct, which brings ill fame, is unbecoming of noble men. You should not become a coward; this is simply not befitting you. Shed this weakness of emotions and get ready for the battle.”
At this, Arjun replied to Shri Krishn, “How can I shoot my arrows at Bheeshm Pitaamah and DronAachaarya, I respect them. It is better to live on alms than killing these respectable elderly people. Though they might be thinking that this war is for their good but they happen to be my teachers, and having killed them how would I be able to enjoy these worldly pleasures that would be made of their blood? We cannot even figure out what is really for our good: that we win them over or, they win us over? Those, after killing whom we do not want to live; they–-the children of Dhritraashtr–-are all standing before us for the war! My natural bravery has died of cowardice overwhelming me. My mind is closed and I cannot think clearly of my duty at this point. Therefore, I ask of you, please explain to me definitively what action will be beneficial for me now. I am your disciple and I have come to your shelter; give me the right advice please!"

Here we need to look at three different aspects:

what Shri Krishn tells Arjun;
what Arjun replies;
what Arjun seeks;

we will look at them separately on purpose.

Shri Krishn might not have said the same things to Arjun in another situation. In fact, there had been several occasions where situation may have demanded a fight but neither Paandavs resorted to it nor Shri Krishn ever asked them for it.

Tolerance and forgiveness is virtue and Paandavs have demonstrated amply before that there was no dearth of it in their character. It was Yudhishthir who had always held the rein and demonstrated extraordinary capability of tolerance and forgiveness, and his younger brothers had always obeyed him.

Before US-Iraq War (March 2003) started media was rife with the news that the war will be swift and decisive. The impression created was that US was very well prepared, they planned the attack very meticulously taking every significant detail, and they organized themselves well, made preparations fully before launching the attack on Iraq.

Technological supremacy of US was unquestionable and their military prowess undeniable. As the war entered 10th day and continued expert comments started appearing in newspapers that US planning was not adequate, and those kinds of criticisms or introspections, whatever you might want to call them.

Looking at it differently, it appears as if when a venture succeeds we are ever ready to claim the credit for meticulous planning and effective execution. On the other hand, if the venture does not yield desired results, we start finding faults with the same planning and execution.

The point is, why is it that we humans bloated with our inflated ego think this way, as if it is we who control? Why do we forget that we have control over our actions, not over the results?

This is being written when the war is on and we have not seen the end yet. Results can be as desired or, the opposite or, the mixture of the two. Result can also be like what is totally unanticipated.

For instance, I recall watching the movie The Day of the Jackal many years ago. The assassin planned everything meticulously, executed everything very successfully and yet, at that very moment as he fired through his telescopic gun Charles De Gaul slightly bent his head totally unexpectedly and the assassination attempt failed.

INDIVIDUAL KARM & INDIVIDUAL GOAL

This is one aspect that I describe here. There are many other aspects that will be touched upon at different places in this work. They all will collectively produce a comprehensive picture but standing alone they are only one aspect of the whole process and should not be confused for the total concept and jump to critical conclusions.

Here we speak with regard to our individual Karm and our individual goal. This no way undermines our social Karm and our social responsibilities and their discussion will find place elsewhere.

Before getting into the individual Karm let us recapitulate our individual goal. We speak of our ultimate goal as a soul, not as our immediate, near future or even distant future goals as humans.

ULTIMATE GOAL & HINDUISM

Our ultimate goal as a soul is to attain dissolution within the Supreme Soul and thereby attain Moksh, that is, freedom from cycle of birth and death. This is the fundamental tenet of Hinduism that has later been adopted by subsequent religions but presented in their own way, sometime even with total distortion to the original thought but this is not the place to elaborate on them.

The reason I mention it as the fundamental tenet of Hinduism because many Hindus also try to shun away form the word Hinduism and try to seek shelter under other terms like Sanaatan Dharm, Vedaant, and etc. This process has begun in full effect after Hindu became a dirty word in post-independent India. For details please refer to this author’s ‘How long before the Dawn?’ chapter 'That Dirty word Hindu'.

Disregard whether the word Hindu is of Persian origin or what, it is the word today that denotes the ancient civilization of BhaaratVarsh and therefore, we use this word instead of trying to save our face and call it by original name Sanaatan Dharm trying to sound that Hinduism is nothing but a corrupt version of Sanaatan Dharm that is ridden with dogmas.

People who do that do it so because they do not have the courage to face the consistent ideological war waged by Christian missionaries, pseudo-secular Marxist-Stalinist intellectuals and products of Macaulayite education system in India. Now the subject is turning socio-political and therefore, we would avoid delving into it further and return to the original theme. Interested readers may refer to "How Long before Dawn" that deals with the issue fully and in-depth with plenty of evidences from history exposing the methodology adopted by them.

The only point I wish to assert here is that we will consistently use the term Hindu because Bhagawaan Shri Krishn in BhagavadGita does not teach us to become meek and coward and 'He' tells us to fight Adharm at every level, and that fight in today’s context has to be first at ideological level not with arms and ammunitions.

FREEDOM FROM CYCLE OF BIRTH & DEATH

Returning to ultimate goal of every soul, that is, freedom from cycle of birth and death. This freedom can be attained only when our Karmic account is clean. Let us try to understand this concept.

In our day-to-day life we do so many things. Good and bad things. Expressed in familiar terms: every action has a reaction, or you will reap as you will sow! Good actions bring good results and bad actions bring bad results. But not always during the same lifetime, it takes many life times. Modern Christianity teaches us the opposite and we believe it because we do not know that this was a later creation by decree of the Council of Constantinople in 534 AD.

BONDAGE OF KARM CANNOT BE AVOIDED DISREGARD WHO YOU ARE

Let us look at not very old history of Christianity itself. In Europe we had Pope Alexander VI. About his deeds during his present birth some people have written:

“This Vicar of Christ was known as Alexander the Scabrous and ruled from 1492 to 1503. Joseph McCabe in A Testament of Christian Civilization writes, “He brought into Italy [from Spain] an unscrupulous brood of relatives, the Borgias, who spread graft and depravity on all sides and opened the vilest page in history of higher authorities of any known religion.” He played vicious power politics, practiced simony, held famous public orgies in the Apostolic Palace, committed incest with his daughter, went whoring with his son, poisoned his cardinals to get their wealth, and himself died of poisoning. The legend on his triumphal arch read ‘Chastity and Charity’.” Ref : Ishwar Sharan, The Myth of Saint Thomas and the Mylapore Shiva Temple, p79

Now, this person though he may have been the pope of Christianity, he cannot avoid coming back to world again to pay for his dues to the humanity. Being pope does not absolve him of his deeds. Just by becoming a Christian he is not going to have his salvation. No Jesus is going to help him in this matter. Nor is he going to live in the so-called hell till eternity. 'He' will have to return, not once but many times on this earth itself and has to repay his debts to the Mother Earth.

The same will apply to the 1st Pope of Christianity as well for God does not give any individual the sole distributorship for the product called ‘salvation’ despite the claims of Pope John Paul II. God does not appoint intermediaries and brokers; on the contrary, 'He' is very much against such middlemen who fool others to fill their belly.

“The Asia Synod will deal with the challenge for evangelization posed by the encounter with ancient religions such as Buddhism and Hinduism. While expressing esteem for the elements of truth in these religions, the Church must make it clear thatChrist is the one mediator between God and man and the sole Redeemer of humanity.” Pope John Paul II, The Coming of the Third Millennium [quoted by David Frawley, How I became a Hindu]

“Emperor Constantine patronized the new cult for political reasons and became its savior when he called the Council of Nicca in 325 C. E., where Christianity was officially recognized in the Empire. 'He' retained the title and position of Pontifex Maximus during his lifetime and can be called Christianity’s first pope, as the bishop of Rome, whom he elevated, would assume this office after him. Joseph McCabe, telling the horrific story of how Christianity was imposed on the Empire, in The Testament of Christian Civilization, writes, “Constantine, natural son of a rural tavern-girl … and a Roman officer, waded through rivers of blood to the throne, and he was driven from Rome to Constantinople by the scorn of the Romans because ‘he put to death, first his excellent … son, and then the son of his sister, a boy of promising character, then his wife and a number of friends.’ This summary statement of a terrible crime, which Eutropius makes, … is confirmed by St. Jerome … and now not disputed.” [Quoted by Ishwar Sharan, The Myth of Saint Thomas and the Mylapore Shiva Temple, p46n]

RELIGION OR POSITION DOES NOT FREE ONE FROM SHACKLES OF KARM

All these people disregard their power and position on this earth, which they thoroughly abused, got to return to this earth. Jews were not burnt by Hitler for nothing, only we don’t see it; for, it remains hidden in their past birth records to which we have no access. Hitler won’t either get scot-free; he too has to return to this very earth to repay his debts to humanity. Hindus and Muslims of India do not face this poverty for nothing. The clue to this remains hidden in their past deeds. Being a Hindu, or Muslim, or Christian, or Buddhist does not mean the person can have freedom from the shackles of their own Karm. Similarly, being a pope, or priests, or mullah, or king, or emperor does not absolve one from the clutches of his or her deeds.

The only way to go about neutralizing one’s Karm is to offset bad deeds with good deeds. God does not interfere with individual Karm but 'He' does ensure that every one gets the result of his or her Karm at one time or another. In this context, the Karm becomes the focal point.

PRE-SET KARM AND FREE-WILL INDUCED KARM

First let us separate these two types of Karm. Let us call pre-set Karm to those, which we do without exerting our free will. Let me give a very simplistic example without going into technicalities. Suppose, we are having bad time in our life, here we have two options. We can live with the situation accepting it as it is, or we can do something to change the situation. If we are able to change the situation with small effort then it is one thing, but if we have to put extra-ordinary effort then it is another thing. While putting extra-ordinary effort we sometimes use methods, which are not fair.

WHY IT IS NECESSARY TO SPREAD THE RESULTS OVER MANY BIRTHS

Here we see the application of freewill. By applying freewill we generate new Karm, some of it may be good and some bad. Thus, the process will go on in a never-ending spiral and we will not get any hope to end the cycle of birth and death.

This birth and death cycle is nothing but an opportunity to us for experiencing the results of our own deeds. Only it is spread over a wider spectrum of lives so that the impact is minimized. If all deeds were to be turned into results during one life time, the total effect can be so enormous that at times may become unbearable.

Beside, the span of life under the present scheme of things may be inadequate to accommodate all result related events. It is because the result does not concern or affect only one soul at a time. The events are so very inter-related that one man’s action has a bearing on another and with billions of people and uncountable species of life-forms the inter-connection can be enormous and therefore, our small life may not be enough to accommodate the whole game. This is another reason why it becomes necessary to spread it over many births.

IT IS DIFFICULT TO PLACE UNDIVIDED ATTENTION ON GOD FOR LONG

Coming back to application of freewill and generation of new Karm, we notice that it only leads to a spiraling effect. What if we do not resist the scheme of things that happen around us? Theoretically then, we do not add to any Karm. But what do we do with our time? We simply cannot sleep all the while. We got to do something or other. And whatever we may do that will simply add to more Karm.

What can we do in this situation? Well, for one thing we can think of God. In this way we turn the direction of our Karm towards God. Simply speaking it is one of the best ways to nullify our prior Karm and generate new Karm oriented towards God. And this is the surest way to take us towards God. Finally, this can ensure our salvation. But there is a catch.

It is not that easy to keep focusing on God all the time. Try now; decide that you will think of God and God alone for next five minutes and of nothing else whatsoever. Try it for yourself for just 5 minutes and see how difficult it is. If you are successful then you are ready for it and you can safely try to gradually increase the time. But generally, most people will find this 5 minute undivided attention on God alone as very difficult. For, the mind is like a monkey. It will keep jumping from one branch to another.

IF OUR KARM CAN BE IN ACCORDANCE WITH PRESET WORK

So the point is that you need to do some work while you are awake. Now if this work is in accordance with preset work that comes to you naturally without application of significant freewill to turn the course of events then you are in a way living through the results of your past deeds and letting them pass over. In effect, you are allowing your Karmic account to get gradually diluted.

If you can stick to this process long enough and in a consistent manner then there remains the possibility that you can, over a period of time that can last for many births, nullify your Karm and aspire for dissolution in the Supreme Soul. That will bring you Moksh, the freedom from another birth.

BUT WE ARE TAUGHT TO BE RESULT ORIENTED

But generally it is not easy because we are told over and again during our formative years and there after that we must be result oriented, that we must set our goals in life and strive to achieve them. Whenever such talk is given to us seldom it is said that our goal can be dissolution in the Supreme Soul.

All we are told that our goal has to be successful in terms of money, power and position. This is particularly the modern thrust. This, in effect, takes us farther and farther from the Supreme Soul. This drowns us deeper and deeper into the bondage of Karm and the shackle of birth and death.

1st edition — January 2001
2:1 Sanjay said: Thus, seeing Arjun in grief, anguish, and tears, Bhagawaan MadhuSudan (Shri Krishn) spoke to him in this manner.
2:2 Shri Bhagawaan said: Arjun, these kinds of conduct unbecoming of a person like you, which bring only ill fame; how did you happen to get at this hour?
2:3 O Arjun, you do not have to become a coward. It is not befitting you. Give up this weakness and get up for the battle.
2:4 Arjun said: O MadhuSudan! How would I shoot my arrows at Bheeshm Pitaamah and DronAachaarya? They are my elders and respectable.
2:5 Kingdom gained by killing them would be stained in their blood. I would rather live on alms than kill them.
2:6 We do not want to live by killing Dhritraashtr's sons. We cannot even understand which will be good for us - that, we win over them or, they win over us?
2:7 The warrior in me has died of cowardice. I cannot even think of my duty at this point. Therefore, I ask you. Please explain to me clearly, what is the right thing for me to do in a situation like this. I am your disciple. I have taken refuge in you. Show me the right way, please.
2:8 I cannot see any way that can relieve me of the grief that has numbed my senses, even if I was to get the undisputed kingdom and riches.
2:9 Sanjay said to Dhritraashtr: Arjun, who has conquered the need to sleep, after saying these things to Shri Krishn, finally said: "I shall not fight" and then fell silent.

Addhyaay' 02 Shlok 10 to 35 on Soul आत्मा

1st edition — January 2001

2:10 Shri Krishn then said smilingly to Arjun who was sitting grieved between the two grand armies.
2:11 Shri Bhagawaan said to Arjun: You are grieving for those for whom you should not be grieving and, then, speaking like a learned! However, wise men do not grieve for dead or living.
2:12 Never, there has been such a time, when I was not there, you were not there, or all these kings were not there. Nor, will there ever be such a time in future, when we all will not be there.
2:13 As the soul within this body passes through adolescence, youth and old age, similarly afterwards it receives another body.
2:14 The contact between senses and sense-objects are momentary and transitory. Therefore, you should endure them.
2:15 These sense-objects cannot torment those to whom pain and pleasure are alike. Such people are worthy of Moksh.
2:16-17 Seers have learnt that the body and the physical world around are transitory. However, the soul is not. Indestructible is that which pervades this universe.
2:18 Indestructible, indefinable, eternal soul's body has to perish one day. Therefore, you go on to the battle.
2:19 Those who think of this soul as the killer or the killed, they do not know anything. The soul does not kill, nor it is killed.
2:20 The soul is never born, nor does it die. It does not lose its existence. It is unborn, eternal, unchanging, and primeval. When the body perishes, it does not.
2:21 Arjun, a person who knows the soul to be indestructible, eternal, unborn and incapable of decay - how can such person kill anybody or, cause anyone to be killed?
2:22 As we discard our old clothing and put on new clothing, in the same way the soul gives up the old body and acquires a new one.
2:23 Weapons do not cut the soul, fire does not burn it, water does not wet it, and air does not dry it.
2:24 The soul cannot be cut, cannot be burned, cannot be wetted, and cannot be dried. Undoubtedly it is eternal, all pervading, and everlasting.
2:25 The soul is invisible, incapable of human scrutiny, and incapable of distortions. Knowing it so, Arjun, it is not proper to grieve for it.
2:26 Even if you think that the soul is born and it dies, still you should not grieve for it.
2:27 Whoever is born, must die. This is essential. You should not grieve for this because you have no solution for it.
2:28 Before birth, all living beings are without body. After death, they will again be without body. Only for the period in-between, they appear to be with body. Then, for this, what is the cause of your grief?
2:29 The soul - it is a deep subject. Some look at it with surprise. Some speak of it with amazement. Yet, others listen to that with awe. However, no one knows it even after hearing of it.
2:30 The soul that dwells in bodies of all is eternal and indestructible. Therefore, it is not for you to grieve for any creature.
2:31 Looking at your natural disposition as a warrior you should not be afraid of death, when it is for re-establishing the virtue.
2:32 Such battle, that has come to you unsolicited and is like an open door to heavens. Only warriors, who are fortunate, get such an opportunity.
2:33 That if you will not fight such a battle, then you would be running away from your natural duty and besides loosing honor, it would be a sin for you.
2:34 Not only this, but everybody will speak of your ill fame. A man who has once been famed and respected, for him to lose all honors is worse than death.
2:35 All these warriors will speak of you as one who ran away from the battleground. People, in whose thoughts you are now respected, those same people will think lowly of you.
2:36 Degrading your might, your enemies will talk of you many unspeakable things. What could be of greater grief to you?
2:37 If you die in this battle for re-establishing virtue, you will go to heaven. If you do not die then you will enjoy the kingdom on this earth. Therefore, O Arjun, stand up with a firm resolution to fight.
2:38 Joy or sorrow, gain or loss, victory or defeat, think of them as alike and get into the battle. Doing so, you will not commit any sin.

Senses: our senses that let us feel heat & cold, joy & sorrow.
Sense-objects: objects or events that trigger our senses and give us the relevant experience.
Moksh: freedom from the bondage of the cycle of re-births.
Primeval: of the earliest age of the world.
Eternal: without beginning and end.
Pervade: spread through

Addhyaay' 02 Shlok 39 to 53 on Samatv'Yog' समत्वयोग

1st edition — January 2001

2:39 O Arjun! I told you these views according to Saankhya Darshan. Now listen to Yog Darshan. With the help of this, you will be able to free yourself from the bondage of Karm. Efforts placed in this direction are not wasted.
2:40 Obstacles do not come in its path. Some practice of this discipline relieves you from considerable fear.
2:41 In this path, the mind remains steady. Others, whose minds keep wavering, have many conflicting thoughts.
2:42—2:44 Such people take pleasure in debates over Vedic discussions. They speak in attractive manner that there is no greater duty than this. Such desire-filled people consider Heaven as their goal. Lacking in true wisdom, such people speak in many appealing ways, of paths that lead to enjoyments and glories, resulting in the bondage of Karm, the cycle of birth(s) and death(s). People, who get impressed by such talks, remain attached to pleasures and glitters, lacking the true knowledge.
2:45 Vedic scriptures are populated with all three attributes, fundamental to this creation, Satva, Rajas, and Tamas. You need to go beyond them ... devoid of attachments, free of conflicts, not desirous of material things and their accumulation.
2:46 After knowing the Sarv-Brahm (the Creator), the Vedic essence becomes automatically known.
2:47 You have control over doing your duty. You have no true control over its outcome. Do not preoccupy yourself with the outcome. Nor, be appealed by not performing your duty.
2:48 Give up all kinds of attachments and do your work. Take success and failure in the same spirit. This Samatva is Yog.
2:49 Desire-ridden work is not what you should be doing.
2:50 While living in this world, wise men avoid both type of desire-ridden work, be it good or bad.
2:51 With this approach, wise men free themselves from the cycle of birth(s) and death(s) by giving up the desire for the returns from their work. Thus, they earn immortality by freeing themselves from the cycle of death(s).
2:52 When your intellect will be freed from the cloud of attachments then you will develop indifference towards things that you have heard or have found interesting enough to hear.
2:53 When your mind, already disturbed by many different things you have heard, becomes steady and focused, then only you will attain Samatva Yog.

Darshan: Philosophy
Such people take pleasure in debates over Vedic discussions: This describes today's Arya Samaajis very well - Friday, 3 Feb 2012, 23:50 PM

Addhyaay' 02 Shlok 54 to 72 on Sthit'Pragya Muni स्थितप्रज्ञ मुनि

Edition 1 of January 2001

2:54 Arjun said: O Keshav (Shri Krishn)!What are the qualities of an Sthit-Pragya in meditation with steady mind? How does he speak, how does he sit, how does he walk?
2:55 Shri Bhagawaan (Shri Krishn) said: When a person gives up all his desires and remains satisfied within himself, that is the state of mind of a Sthit-Pragya.
2:56 One who does not get sad in grief, or elated in joy; one who has been able to free himself from attachments, fear, and anger; such person is Sthit-Pragya.
2:57 A person is Sthit-Pragya when he is devoid of all attachments; is neither pleased nor envious; is neither delighted nor dejected at the outcome of his efforts. 2:58 Like a tortoise that withdraws its limbs, when a person withdraws his senses from the objects that attract those senses, then his mind is steady. 2:59 When such person withdraws himself from the objects that appeal to his senses, he is not physically gratifying his senses. Yet, deep within him somewhere remains buried the desire. This deep-seated desire also gets extinguished after vision of the Creator. 2:60 Even if the person is wise, uses proper discretion, puts adequate efforts; yet his powerful senses turn his mind towards attachments. 2:61 While keeping these senses under control, one should immerse his thoughts in Me. 2:62 A person, who thinks of the objects of sense gratification, his mind soon develops attachment towards them. Such attachments give way to desires. Such desires, when unfulfilled, give rise to the anger. The anger robs him of the ability to distinguish between proper and improper.2:63 The power of discrimination so lost by infatuation leads to confusion in the memory, resulting in loss of wisdom, ruining the individual. 2:64 But whose mind is under control, who is devoid of pleasure or envy, who remains independent within himself; such person lives with the sense-objects (without avoiding them) and yet, retains the purity of his soul and attains the calm. 2:65 Attaining this state of mind, all his grieves end. Soon he attains stable wisdom.
2:66 One who does not practice Karm Yog; he does not attain stable wisdom. He does not attain peace. When there is no peace, where would be the true happiness?
2:67 Wandering senses, chased by the mind, rob the man of his wisdom, as the wind draws the boat along with it.
2:68 Therefore, whose senses have been totally detached from their luring objects, only such person attains firmly stable wisdom.
2:69 What is darkness to everyone, for that permanent Bliss the SthitPragya Yogi stays awake. And for those temporary worldly pleasures, for which everyone else stays awake, that is like darkness to the Muni who knows of the Creator.
2:70 That person (not the one who chases desires) attains true peace whose mind remains steady despite living with all sense-objects, like the ocean that remains stable despite water flowing-in from all directions through river(s).
2:71 That man finds peace who lives by giving up all desires, remains indifferent and detached, and devoid of ego.
2:72 O Arjun, this is the state of a God realized person. Having attained this state, he does not get infatuated. When his end comes, he stays in the same state, and attains Brahm.

BhagavadGita 3:1 to 3:43 on कर्मयोग Karm'Yog'

2nd edition — January 2002 — thoroughly rewritten

Karm Yog : Union with God through the path of Karm'

Shlok 1: Arjun said : O Janaardan (Shri Krishn)! If wisdom were to be superior to Karm then why would you ask me to engage myself in a grave Karm like battle?

Arjun had missed the main point of distinction between desire-filled Karm and desire-less Karm (chapter 2 Saankhya Yog). He equated both as the same Karm. Therefore, he carried the mistaken impression that created this confusion in his mind.

Shlok 2- 3: Arjun : I am getting thoroughly confused by this complexity in your language. Please tell me therefore, only one thing; very clearly, that will be for my welfare. Shri Bhagwan (Shri Krishn) said : O NishPaap (Arjun), in this world there are two ways for conducting one’s life – that I have told you before. For people who are thinking oriented Gyaan Marg (path of Gyaan) is appropriate. For people who are activity oriented Karm Marg (path of Karm) is proper.

Gyaan ज्ञान Marg मार्ग means the path of knowledge and Karm Marg means the path of action.

Shlok 4-9: But, O Arjun! That person – whose mind keeps all his bodily faculties of perception and feeling under control – and that person – who employs his organs of action remaining quite unattached towards their work – he is indeed a notable person.
Therefore, the work that is Niyatam for you – you should do that work – because, to do work is better than not to do work – and, without work you will not be able to sustain your body!
Work done in form of Yagya – and, work done for Yagya – with the exception of these two – the rest of the Sansaar binds (the soul) in bondage of Karm.
Therefore, O Kaunteya (Arjun)! Become a MuktSangah – and then, in form of Yagya – you do your work.

Niyatam नियतं means prescribed, which means ordained, which means destined. Both ‘a’ in Niyatam are pronounced as ‘u’ is pronounced in But.
MuktSangah मुक्तसङ्गः means one who is free from attachments of any kind or form (both ‘a’ in MuktSangah are pronounced as ‘u’ is pronounced in But)
Yagya यज्ञ means a religious sacrifice. Sacrifice means: making an offering to God. Through dictionary meanings, we can derive that: Work done in form of Yagya means work done as if it were an offering to the God. Work done for Yagya may mean Vedic Yagya, done in the manner, as prescribed in Veds.
Sansaar means the mundane existence, transmigration, and domestic life. Mundane means belonging to this world. Transmigration means (of soul) passing to another body.

Shlok 10-13: In the ancient times, Prajaapati Brahmaacreated life forms with Yagya यज्ञ and He told them:
With this Yagya यज्ञ you multiply subjects and may this Yagya fulfill your desires. With this Yagya you satisfy Devta(s) देवता and let Devtas satisfy you.
Treating each other with affection, may you all attain the peak happiness. Pleased with your Yagya may Devtas provide you with all those comforts that you may want.
That person who enjoys those things without an offering to Devtas he is truly a thief. Those devotees who enjoy the remainders after Yagya – they get freed from all sins. But the one who prepares his food only for himself – such sinful person is eating the sin itself.

Prajaapati Brahmaa प्रजापतिब्रह्मा is the name given to God in His role as the creator of the universe (Single ‘a’ are pronounced as ‘u’ in But. Double ‘aa’ is pronounced as ‘a’ in Bata).

Explanation — Many faces of the Creator

God’s image is reflected in this world of enormous variety. What we have seen is only a fraction of the whole. It is beyond human ability to describe Him, let alone comprehend His innumerable aspects and attributes. At a time, we are able to have only a glimpse of His magnanimity. And, with our limited perception, all that are able to do is to paint a fraction of it at a time.

Brahmaa ब्रह्मा (Brahma ब्रह्मा) should not be mistaken as Brahm ब्रह्म. When we happen to perceive Him in His passive aspect we call Him Brahm ब्रह्म. When we happen to perceive Him in His active aspect we call Him Prakriti प्रकृति, the Mother Nature. When we happen to perceive Him in His creative aspect as an architect of this universe we call Him Brahmaa ब्रह्मा. When we happen to perceive Him in His opposite aspect as the One winding up this creation to let begin another, we call Him Shiv शिव or Maheshwar महेश्वर. When we happen to perceive Him in another aspect as the preserver of this universe we call Him Vishnu विष्णु. When we happen to perceive Him in yet another aspect as the writer director of the Play being enacted at the Stage of this world we call Him Vidhaata विधाता.

Sometime look at the evening sky and you will see the Painter who, with one touch of His brush, has spread so many fascinating colors on the canvas of the sky!

Explanation — Devta

Devta देवता refers to those who have acquired a place in the heaven for specific duration. Some of them possess specific powers to monitor certain category of events and/or control release of resources on the earth. For example, one who occupies the position of Indr इन्द्र has controlling jurisdiction over rainfalls (popular spelling Indra has corrupted the pronunciation as इन्द्रा– actually ‘a’ should be pronounced as ‘u’ in But). Same individual does not continue to occupy that seat (the position of Indr) permanently. Mortals with their good deeds get promoted to the heavens and after exhausting their credits they vacate the place of privileged dwelling.

On similar concept, humans have created vast corporations; meritorious individuals occupying positions of eminence until they remain worthy of those seats! Man derives his inspirations in these matters, though quite unaware of it, from his own Creator and His design of this universe. Not consciously aware, he follows those models to give shape to his own enterprises!

After all, God made the man in His own image! So does man want to make robots or clones in his own image! Man, however, does not realize how much a reflection he is of God. The day he comes to realize this, his quest for the eternal truth will begin.

But, all happens in good time. And, for each individual soul, that time has to arrive. He can hasten it by his free will, if that will is directed towards Him. Alas! That does not happen. The toys spread around us are rather too fascinating to take attention away from Him!

Shlok 14-16: Life forms come from food. Food comes from rains. Rains come from Yagya. Yagya comes from Karm. Karm comes from Akshar Paramaatma (God). Thus, in Yagya resides the Omnipresent Paramaatma.
O Paarth (Arjun)! Thus began the Yagya cycle. One who does not conduct himself accordingly – such person while enjoying sense pleasures – abounding in sins for lifetime – spends his life in vain.

Explanation — Life forms come from food

All life forms are sustained by food. If there will be no food, there will be no life for the existing, and there will be no new born. Thus, life forms come from food.

Explanation — Food comes from rains

Rains sustain all vegetation. If there will be no rains, there will be no food. Thus, food comes from rains.

Explanation — Rains come from Yagya

This could be very perplexing to the modern mind, for modern science explains differently as to how rains take place. Modern science explains the process the mechanism (the How). Does it explain the invisible root cause (the True Why)?

Let us take an example: Think of a swimming pool. Today it shows less water than it did yesterday. Reason? Less water was filled. That is the process, by which the pool managed to get less water today. But what was the root cause? The manager had decided that less water should be filled, for reasons known to him.

Now let us come back to rains. Modern science will sure explain the process the mechanism as to how there is less rain this year as compared to last year or, how there is more rainfall at one place and less rainfall at another place this year. Go on asking a ‘why’ to each explanation it offers and, at one point it will have no answer to the next ‘why’ because it simply does not know the root cause. Modern science has yet to learn a lot about how this universe is managed and who the Manager is!

The ancients, however, were in closer touch with the Manager and had attuned themselves with Him better and, therefore, knew much more about those mysteries. If Yagya was performed as prescribed in the scriptures (Veds) with purity of mind, faith and consistency – that is necessary for any scientific expedition – the results will be on hand. But who will experiment those with sincerity and tenacity to reestablish their efficacy when they do not happen to be the product of modern science? To reestablish this, one sure requires organizational support, conviction, resources and dogged effort.

Now let us look back at it differently by revisiting the meaning of Yagya, as we understood in Shlok 4-9 above. The work performed as if it were an offering to the God. If the human race was to perform its acts with that intent, then there would be fewer bad deeds and, yet fewer draughts.

God has given us the life. He will give us the means of its sustenance. But He does expect us to perform our work remembering that we need to express our gratitude. That expression is reflected through performing our acts as if they were an offering to God.

Bhagavaan Shri Krishn has spoken of the deep mysteries of creation in few words. We all will perceive their true meaning in various ways.

Explanation — Yagya comes from Karm

When we perform our Karm as if it were an offering to God, it assumes the form of Yagya. Thus, Yagya comes from Karm.

Explanation — Karm comes from Akshar Paramaatma परमात्मा

Karm comes from Gyaan (knowledge). And, Gyaan comes from ParamAatma. True understanding of Karm and the spirit with which it should be done comes from ParamAatma.

Explanation — "Spends Human birth in Vain"

Human birth offers the soul an opportunity to acquire the knowledge of God, shape his Karm as if it were an offering to God and thus, proceed through Dharm > Arth > Kaam to Moksh. But one who does not live the life of human for what it offers – instead engages himself for enjoyment of Kaam – such person spends human birth in vain. He forgets that his Karm should be like Yagya, bringing good rains, good food production, and healthy children and to keep the process going is his responsibility as a human. Instead, he only thinks of food for satisfying his needs, he thinks of bodily pleasures for gratifying his senses and, this all is against the very purpose of creation and the Yagya cycle to keep it going.

Shlok 17-19: The person, who finds his joy within himself and is fully content within him, such person is left with no duty. He is neither left with specific self-interest in doing Karm, nor in 'not' doing Karm. Similarly, his relationship with other creatures is also not of any self-interest.
So, you do your work continuously without being attached to them. Person, who performs his duties without being attached towards them, only he, is ready for Moksh.

Left with no duty

This state of Bliss (when alive) comes when one is in Union with the Creator. The bondage of Karm is then broken.

Attached to them

Attached to their object and subject. Object: example, to win the war. Subject: example, people with whom you are at war.

Moksh

After death, no re-birth, the bondage of Karm leading to the cycle of birth(s) and death(s) is broken when the soul merges within the Supreme (the Creator). This happens when the soul is devoid of all attachments and resulting desires, and is ready for the Union with the Creator.

The Creator, through His Maya, has created this Playskool that this world around us is. So long we remain engrossed in the playground, we continue visiting it for each new game show.

Shlok 20: JanakRaj and others had attained the state of completeness through Karm. You, too, should do your duties to keep this world going.

Shlok 21-24: Common people follow the path shown by the ideal person. Whatever ideal he presents, others follow it.
O Paarth (Arjun)! Though there is no specific duty left for Me, nor is there anything unachievable for Me in this universe, yet I continue to do Karm.
If I do not stay idle and remain engaged in Karm, then all people will follow Me in that direction.
If I stop Karm, then this universe will perish, as I will be the cause of creating Shankar and destroy all creatures.

Notes on Shankar

This creation is a cyclic process. The creation evolves and then after a passage of time, it dissolves. Then again the same process begins.

At the evolution stage, God assumes the role of Prajaapati Brahmaa for creation of subjects. At the dissolution stage, He assumes the role of Shiv Shankar and his Taandav Nritya that brings about the end of this cycle. In between period, He assumes the role of Vishnu, the Preserver.

Shlok 25-26: O Bharat (Arjun)! Common people do their duties with attachment (towards the work and those involved with that work). Learned people, showing path to these common people, also should do their duties but without attachment. While dealing with common people, who do their duties with attachment, such learned men should never try to unsettle their faith or, raise suspicion in their minds. Instead, themselves following Samatva Yog, such learned people should, with courtesy, get the work done by common people.

Notes on Do not unsettle their Faith

Everything in this world has a purpose. Only we do not always understand it, when that happens. We can not even begin to comprehend the enormity of His creation, how would we understand the purpose behind it?

Whatever is happening around us is certainly not against His perception of creation. If He can create this universe, He can sure stop anything that happens against His Will!

Why try laboring to judge His perception of creation? Our intellect has its limitations. Why get into the debate as to why this is happening and that is not?

Let common people perform their duties, as they perceive them. A lot of it is happening around that is predetermined in any case, much of which is based on the past deeds of these souls. Who are we to interfere with the Laws of Nature?

Learned men should try to attain Samatva Yog (chapter 2) for themselves; and guide others, with courtesy, and without confusing their belief system. Let them have similar opportunity to elevate themselves without interference, as advanced souls themselves had. It has to be a gradual process spread over many life times. The creation should move on by its own laws.

Shlok 27-29: Nature has three Gun(s) - Satva, Rajas, and Tamas. These induce all work. Ego makes the man think 'I do it'. Person, who knows the essence of these Gun(s) (chapter 14) and of Karm, does not get attached to the Karm.
People, who mistake these Gun(s) of Nature, they get attached to Karm, induced by these attributes of nature.
‘u’ in Gun is pronounced as ‘u’ in Put, not as ‘u’ in But.

Shlok 30: Therefore, you fix your mind unto Me; dedicate all your actions to Me; give up the desire for the result of this war; become detached to people who you are at war with; have no anxiety towards the outcome of the war; and get into the battle.

Shlok 31- 32: People, who have faith in Me and are free of malice towards Me – and those who always follow this belief – they are freed from all Karm. People, who do not follow this belief and keep finding faults with it, will sure bring their downfall.

Notes on Find fault

We mortals need to realize first the limitations of our individual soul before we attempt judging the Supreme Soul. If only we elevate ourselves sufficiently we may have no need left of judging Him.

Shlok 33-35: Knowledgeable people also behave according to their Prakriti (inner nature). All creatures follow their own Prakriti. What can suppression or restraint do? For each Indriya (sense), it is natural to have Raag (desire) or Dwesh (aversion) towards objects of those senses. A man should not give way to these two tendencies because they are his enemies.
Even if not performed completely – yet SwaDharm is preferable to ParaDharm – which may have been fully performed. While performing SwaDharm – if death occurs – that too is preferable. ParaDharm is dreadful because it is against one’s own nature.

Notes on SwaDharm Vs. ParaDharm

Both ‘a’ in SwaDharm are pronounced a ‘u’ in But. All ‘a’ in ParaDharm are pronounced a ‘u’ in But.
SwaDharm means: one’s own Dharm. ParaDharm means: other man’s Dharm.

Dharm should not be mistaken for religion. More than 5000 years ago when BhagavadGita was delivered Christianity, Islam, Buddhism, etc did not exist. So there was no reference to religion.

Dharm is individual – doing what one is born to do. And that depends on past lives of the individual.

One’s own nature is built up on his nature in his past lives. Modern man will say one’s nature depends on his genes. Again, they speak of the mechanism not the root cause. Ask them why the person was born in that family in order to acquire those genes? Why was he not born in another family to acquire other genes?

If modern science does not have an answer yet, modern man will say it was a coincidence. So, anything that is unexplainable is coincidence! They do not know that nothing is coincidence in this universe – everything is inter-dependent and inter-woven – it’s like a puzzling spider web!

Today’s man has traveled so far from his root that he has totally lost any perception of it.

Shlok 36: Arjun said: O Vaarshneya Krishn! Please tell me now, what instigates a man to behave in a manner that is sinful, though he may not want to do so, as if he is invisibly being pushed towards it?

Shlok 37-41: Shri Bhagwan said: Born of RajoGun these instigators are Kaam and Krodh. These are like Mahaashan. They remain hungry even after swallowing everything. They are vicious. These should be treated as the biggest enemies in this world.
As fire is covered by smoke, mirror is covered by dust, or an unborn child is covered by mother’s womb, similarly the knowledge remains covered by RajoGun.
O Kaunteya (Arjun), this Kaam is like in-satiated fire that puts a lid on the wisdom of wise men. Senses, mind and intellect are said to be its dwelling place. Using them, this Kaam overpowers the wisdom and thus, infatuates the bodied soul.
Therefore, O BhaaratShreshth (Arjun), give up these tendencies that destroy the knowledge and discretionary abilities, by bringing your senses under control first.

Kaam: desire, wish, cupid, passion, carnal appetite, and lust.
Krodh: anger, heat, fury, wrath, rage, passion, temper, resentment.

Shlok 42-43: Senses are believed to be superior to the body. Mind superior to senses and intellect is said to be superior to the mind. And that which is even superior to the intellect is the soul.
O Mahaabaaho (Arjun), thus know the One who is beyond intellect and use your initiative to destroy this invincible enemy, that is, Kaam.

Kaam: Kaam is the desire that can manifest itself in various forms.

It can take form of the desire to seek carnal pleasure. In that way it can disregard the very purpose as to why, in the first place, this desire was given to the creatures – to reproduce, to multiply and to keep the process of creation going. To some of us it becomes an obsession.

It can also take the form of desire to acquire wealth. In that way it can disregard the very purpose as to why, in the first place, this desire was given to the humans – to acquire resources adequate to meet the requirements of living. Instead, accumulation for personal gratification, display or abuse is the uses that we have taken fancy to.

It can also take the form of desire to acquire power. In that way it can disregard the very purpose as to why, in the first place, this desire was given to the humans – to protect the subjects, maintain justice and well being of all. Instead, accumulation for personal gratification, display or abuse is the uses, which we seem to have taken rather fancy to.

This power again, can be political or religious, which is, Seeking control over peoples' mind.

BhagavadGita 4:1 to 4:42 on ज्ञानकर्मसंन्यासयोग Gyaan'Karm'Sannyaas'Yog', वर्ण व्यवस्था Varn' Vyavastha, कर्म Karm', अकर्म a'Karm', यज्ञ Yagya, advice to Arjun to fight the battle as Karm'Yog' (not as Karm')

1st edition — February 2002

Gyaan is knowledge. Knowledge of God leads to Light.
Karm is activity. Activity without attachment and desire leads to Moksh.
Sannyaas is abandonment of worldly ties. Mental abandonment leads to God.
Yog is union with God by remaining immersed in His thoughts.

Shlok 1: Shree Bhagawaan (Shree Krishn) said: O Arjun! I had told this eternal Yog to Vivaswaan at the beginning of the Kalp. Vivaswaan told this to his son Manu. Manu told it to his son King Ikshwaaku. In this manner, through descendants, Raajarshis learnt of this Yog.

Kalp: a day of Brahmaa consisting of 4,320 million years of mortals (see Ch. 8 shlok 17-19).
Brahmaa: God, in the role of the architect of this Universe. Brahm: God, in His passive role.
Raajarshi: a sage who previously belonged to a Royal family or, was a Kshatriya.
Kshatriya: see Shlok 13 below.

Shlok 2 – 3: But O Paramtap Arjun! With passage of time, the knowledge of this Yog had almost disappeared from the earth. As you are My great devotee and loving friend – and this Yog contains supreme mystery as well – I have spoken the same ancient Yog for you.

Shlok 4 – 6: Arjun said: O Bhagawaan (Shree Krishn)! Your birth is in the present times and, Vivaswaan’s birth was in the ancient times. How do I then understand, that You had told him this knowledge at the beginning of the Kalp?
Shree Bhagawaan said: O Paramtap Arjun! You and I have had many births. I know of all of them, but you do not. I am the Unborn, Indestructible Soul and the God of all living beings. In spite of that – keeping My Prakriti separate – using My own MaayaaShakti – I take birth again and again.

Prakriti: the material cause of the universe.
MaayaaShakti: God’s Will – through which this universe is created.
The Veil – through which He keeps Himself hidden from the rest!

Shlok 7 – 8: यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्।। परित्राणाय साधूनां विनाशाय च दुष्कृताम्। धर्मसंस्थापनार्थाय सम्भवामि युगे युगे।। O Bhaarat (Arjun)! Whenever laxity prevails – damaging Dharm – and, A-Dharm spreads in volume – then I Myself create Me (in mortal form). For the protection of good people – and for destruction of bad people – besides, for reestablishing Dharm as well – I manifest Myself from time to time, in every Yug.

Laxity prevails: with expanse in RajoGun and TamoGun originating from Prakriti, human mind inclines towards A-Dharm. Restraint is required to keep the mind inclined towards Dharm. When laxity prevails over restraint, naturally A-Dharm prevails over Dharm.
RajoGun: is the cause of ambition, greed and attachments.
TamoGun: is the cause of confusion, distraction, distress, inactivity, idleness and excessive sleep.
RajoGun and TamoGun: entire chapter 14 GunTrayaVibhaagYog is on this subject.
Prakriti: the material cause of the universe.

Explanatory notes on Dharm

Dharm means Religion – as the popular meaning suggest? No. BhagwadGeetaa was delivered over 5000 thousand years ago. Christianity, Islam, Buddhism, etc. did not exist then. So, reference to Dharm in BhagwadGeetaa could not be for religion.

How then Dharm came to be understood as Religion? Expansionary attitudes – conversion to other missionary religions by use of sword or by lure of money and position – as were prevalent during past 1000 years – have given the term Dharm a new meaning.

Prior to that Hindooism had taught – from time immemorial – that humans had the right to seek God the way each individual wants – and God understands that, it is Him who, is being worshipped – disregard the path adopted.

How Dharm (now understood as religion) acquired an exclusive nature? Islam arrived in India and forced conversions by use of sword. Christianity arrived in India and claimed that no other religion offered Salvation. They offered conversion in exchange of money to the poor and position in the British Raaj to the moderns educated in English system of education. The barrier between religions was created.

What is Dharm? Dharm is individual – based on his account of Karm in prior births. Dharm for each man is what he is born to do in this birth. Besides, his routine activities for sustaining his body, the man is born to find his way back to the God – to merge his soul into the Supreme Soul – so to become free from the bondage of rebirth.

When do we follow our Dharm? When we do without resentment, what we are born to do during this birth, as determined by our Karm in prior births and simultaneously, continue to work towards finding our way back to the Supreme Soul.

What happens if we follow our Dharm? Our activities automatically tend to take such shape that they can not be termed as A-Dharm.

A-Dharm: what is not Dharm, is A-Dharm. It needs to be explained differently.
World: This world is like a maze. The task each individual has by his birth – is to find his way out – back to God.
Maze: labyrinth – network of tortuous passages; inexplicable difficulty; perplexity.
Game of Maze: popular among children where they get lost in confusing network of paths and the challenge is to find the way out!
World: this world is like a game of maze for we adults! Instead of finding our way out, we tend to get more and more mixed up.
A-Dharm: as we get more and more mixed up, we tend to move away from God – thus, moving closer towards A-Dharm – and, farther from Dharm.
Manifest: clearly revealed, visible, undoubted.

Explanatory notes on Yug'

Yug: first was Satya Yug – the era of truth! Second was Tretaa Yug – God manifested Himself as Bhagawaan Shree Raam – His exemplary life setting standards of human conduct and living. Third was Dwaapar Yug – God manifested Himself as Bhagawaan Shree Krishn – living Himself a detached life, while remaining in the midst of all activity, yet not abandoning worldly ties – in the process, delivering BhagwadGeetaa at KuruKshetr for the next age to come – that being, the Kali Yug. Now we are living in Kali Yug. This is the last of the cycle of four yugs. The next will be Satya Yug again. Thus, the cyclic process goes on. That is one of the Laws of the Creation. Growth is gradual and then, diminution is also gradual. Then there is return of growth, again.

Kali Yug: this is our chance to fulfill our Dharm. This is our opportunity to find our way back to God for dissolution with Him. This is how we lose our individual identity and become One with Him. This is how we break the bondage of Karm. This is how we get freedom from cycle of rebirths. This is when our soul dissolves into and becomes One with the supreme soul. Now is the time we need most to assimilate and adopt the teachings of BhagwadGeetaa.

Shlok 9: O Arjun! In this manner, one who truly knows of My Divine Birth and Divine Karm, through his intuition – that conscious person, after giving up the body, meaning after death, does not receive a rebirth. He is received by Me.

He does not receive rebirth: he who (truly) knows (understands) Him, his attitude towards life changes (totally). From then on, his efforts gradually get directed to another direction, which prepares him worthy of freedom from rebirth by the time, he gets ready to give up his mortal body.

Shlok 10: And O Arjun! Earlier too – having become free of Kaam, Raag, Fear and Anger – remaining immersed in Me – taking refuge in Me – having acquired purity by passing through the fire of knowledge – some people have acquired My State – meaning, whatever I am they too have become the same.

Kaam: desire, wish, passion, carnal appetite, and lust.
Raag: mental affection, desire, pain, malice, enmity, and love.
Fire of knowledge: fire within a person that burns his spiritual ignorance.
Whatever I am they too have become the same: this does not mean, they too have become separate and equivalent Gods. This actually means, they have merged in Me, become One as Me – and, no distinction remains between them and Me – all become One and the Only One.

Shlok 11: The manner in which a man takes refuge in Me – or, the kind of faith with which a person takes refuge in Me – that kind of reward I give him. O Paarth (Arjun)! In every way, humans, follow My path only.

The kind of Faith: faith is the key, in the pursuit of attaining God. The kind of faith – the depth of it – the firmness in it (shakable/unshakable) – the longing for Him – the wholeness of it (how wholesome our faith towards Him is) – all these matter. He has given us the eyes and the ears – He can see and listen without our knowing it!

They all follow My path only: whichever manner one may seek Him – whatever path one may adopt in pursuit of Him – disregard which faith one belongs to – disregard how one perceives Him – be it Saakaar Sagun (with form - with attributes) or, Niraakaar NirGun (without form - without attribute) – in all these manners – through all those paths – in every way, humans, follow His path that finally leads to Him. Whichever approach we may adopt, He knows that we are trying to reach Him. Not the type of our approach but the quality of our approach that matters to Him. It does not remain hidden from Him, how true our longing is!

Shlok 12: Those who do not know Me and keep the desire to obtain the results of their Karm in this world for this they worship Devataa(s). In this world the result of Karm is obtained (relatively) soon.

Those who do not know Me: knowing God includes knowing His characteristics also. He Himself is desire-less. He does Karm but without desire for results. He is devoid of attachments. He cares for all but He has no emotional attachment to any one. He is Gunaateet – beyond all three Gun(s). Satvagun, RajoGun, TamoGun arising out of Prakriti do not affect him in anyway. They do not induce his actions.

One who knows Him, puts all his efforts to become like Him. Then only such person becomes ready for dissolution in Him – in other words, attains Moksh – goes beyond birth and death process.

One who knows Him not, he puts all his efforts in becoming the opposite of Him. Such person harbors all desires, cultivates all attachments and often swayed by RajoGun and TamoGun arising out of his Prakriti. For fulfillment of his desires, he seeks favors from Devee Devataas and, with that object he worships them. To protect his attachments and giving way to RajoGun and TamoGun he does various activities that give birth to many a Karm. This sets in a chain of reactions and the unending process goes on.

Those who seek results of Karm: those who do not seek Moksh – instead, seek results of their deeds – they worship other Devataas. For instance, those seeking success in all efforts worship Shree Ganesh – those seeking wealth worship Maa Lakshmi – those seeking success in pursuit of education, arts, etc. worship Maa Saraswati, and so on. It is easier to get results of Karm if that is what one seeks. It is much more difficult to get the effect of all Karm erased – leading to Moksh.

Moksh: human soul loosing identity into the Supreme Soul.

Explanatory notes on Devataas

Result of Karm is obtained relatively soon: the concept of Devataa is not purely mythical – they are not only imaginary persons. Billions of people have found fulfillment of their wishes through worship of Devee (feminine) Devataa (masculine) – including the modern man, with faith. However, for understanding of the modern man, without faith, the following analogy is presented.

The manner in which God has evolved this Universe – setup its operational Management – developed its management Techniques – more or less on very similar fundamentals – though consciously unaware that he has been following those very fundamentals – the man has evolved corporations – setup its operational Management – developed its management Techniques. To common man remains invisible the inner operations of corporations – so does remain invisible – rather incomprehensible due to its enormity and magnitude – the inner operations of this Universe!

Key executives of corporations – capable of making key decisions and enforcing their implementation – are akin to the Devees and Devataas of this Universe – who are equally capable of making key decisions with regard to the operations of this universe and also enforcing their implementation.

A young executive, ambitious of rise through the corporate ladder, would want to impress one such key executive who, if pleased, may help him fulfill his ambitions. Similarly, a human desirous of worldly success or, worldly comforts would want to worship one Devee or Devataa who, if pleased, may grant him his desires come true.

The key executive’s personal growth in the organization depends on his personal success. Therefore, he will be pleased if the young executive and reward him if the young executive acts in a manner that supports the personal goals of the key executive. Thus, both are interested in their self-interest, primarily. But Devee-Devataa’s growth in the universe does not depend on her/his personal success. Therefore, her/his pleasure depends upon the devotion of the human. When they are pleased with the depth and the intensity of the devotion, they grant the desired reward.

It is one of the Laws of the Creation that every Karm must bear the result. Therefore, be it a Karm in form of an attempt to please the key executive or, be it a Karm in form of an attempt to please the chosen Devee or Devataa – the result must accrue. Now it is a different issue whether the result would be exactly as originally desired or one that is mixed in nature. This aspect of karmic effect will be discussed in the context of another Shlok later, which would be more appropriate.

Varn Vyavastha वर्ण व्यवस्था

Shlok 13: According to the division of Gun and Karm – I have evolved the discipline of four Varn(s). Though I am the architect of this – yet you need to know this very well that – despite being the indestructible Kartaa – neither I do any Karm – nor does occur any change in Me on account of that.

Kartaa: author, doer, master, maker.
No Karm: Induced by Gun(s) of Prakriti, God does not do any Karm (humans do). He does Karm keeping Himself separate from the three Gun(s) of His Prakriti.
No Change: On account of Karm no change occurs in Him (it does, in humans). His Karm is desire-less (humans’ Karm is desire-filled).

Explanatory notes on "According to the division of Gun and Karm"

we have known that our character is built upon (a) the genes – hereditary factors – that are acquired through our parents and (b) the environment – in which we have been raised. Granted that these are the immediate visible causes and therefore, most easily understood. Now suppose we were asked (a) why is it that the person was born of those parents who gave him those genes – why was he not born of another set of parents who could have given him totally different hereditary factors? And (b) why was he born in that environment which helped shape him in a particular character – why was he not born in another set of environment which could have easily shaped him entirely into another kind of character?

So, there are other deeper invisible causes not easily comprehended by human mind.

The journey of a soul is a very long process. It passes through innumerable births until it qualifies itself for submerging into the Supreme soul. Through this long and arduous journey the soul’s ego acquires many a traits. During each of these births Satvagun, RajoGun and TamoGun arising from the Prakriti induces the man to do many a Karm (chapter 14 GunTrayaVibhaagYog). Those Karm then make him the bearer of the results of such Karm. In this manner, takes shape the soul’s ego. However these traits can manifest themselves in the environment of this world through a body. When the time is ripe, the soul is then directed to such parents who – through their genes and environment in which they live – will be able to give that body its character.

For parents to have acquired appropriate genes and environment – it is necessary that their parents too had appropriate genes and environment. Similarly, their parents – and then their parents – and so on. So, there has to be systematic way of descendence through which these are passed on from one generation to another. And, for that one needs a regulated environment and methodology.

However, it was not adequate to monitor only the two factors – parental genes and environment – to give shape to the total character of the new entrant. If that were adequate, five children born of same parents and reared in same environment would have manifested more or less similar physical and mental traits. Therefore, it was necessary to add few more factors to accommodate the gamut of variety involved in shaping the newborns’ characteristics. But only one of such factors will be of direct relevance at this point, as we proceed to deal with the issue of four Varn(s). All other factors may be dealt with elsewhere, only if appropriate to the context.

God had structured the process of human evolution in four broad categories. Each category was to have some basic traits, which would help them perform some basic functions required for methodical evolution of human race. And each new entrant (new birth) was to be channeled to the appropriate category – so that it can manifest in physical form and at emotional level – those traits that would have been acquired through many a birth of the past. These four broad categories based on gun (human instincts and attributes) and Karm were as follows.

First category of those who would engage themselves in pursuit of knowledge and its distribution – they were called Braahman Varn. They would be naturally inclined towards philosophy, religion and spirituality. Their life span would be divided into four phases. First Brahmacharyaashram for 25 years – during which he would be observing total celibacy and engage himself in education at a Gurukul (Guru’s place). Second Grihasthaashram for next 25 years – during which he would be married, raise children. Third Vaanprasthaashram for next 25 years – during which he would retire to Van (in the woods – away from human localities) to prepare himself for detachment from family and friends and gradually get ready for next journey. Fourth SannyaasAashram for remaining part of the life – during which he would focus his mind only towards God. Thus, final goal of such a divided human life would be to attain Moksh after passing through various phases of Dharm – Arth – Kaam – Moksh.

Second category of those who would engage themselves in protecting the nation, Dharm, human life and wealth – they were named as Kshatriya Varn. They would be naturally inclined to concentrate at organizing, managing, maintaining, politics and ruler-ship. Third category of those who would engage themselves in cultivation of agriculture and manufacture of other produces that would be necessary for sustaining life on the earth – they were called as Vaishya Varn. They would have natural aptitude for trade and business. Fourth category of those who would engage themselves in serving other three Varn(s) Braahman, Kshatriya, and Vaishya – they were named as Shoodr Varn. They would naturally gravitate towards service and labor.

Besides Genes and Environment, let us look at the third of several other factors that would help shape the total character of a human on this earth. Let this be demonstrated by the case of a Kshatriya. Such a soul would breathe its first breath on this earth at a time when Moon is placed in any one of the three specific divisions of the sky that are astronomically identifiable by the position of Fixed Stars. Humans have named these as Sinh, Tula and Dhanu. But there is a complexity. Soul’s ego acquires many a mixed traits during its journey through many births. Therefore, some would be Kshatriya by outer qualities but Shoodr by inner qualities. Such soul would breathe its first breath on this earth at a time when Moon is placed in Sinh (zero to 13 degrees and 20 minutes) Magha. But, some would be Kshatriya by outer qualities but Braahman by inner qualities. Such soul would breathe its first breath on this earth at a time when Moon is placed in Sinh (13d 21m to 26d 40m) PoorvPhaalguni Or, Dhanu (13d 21m to 26d 40m) PoorvAashaarh. Similarly, some would be Kshatriya by outer qualities and also Kshatriya by inner qualities. Such soul would breathe its first breath on this earth at a time when Moon is placed in Sinh (26d 41m to 30d) UttarPhaalguni Or, Dhanu (26d 41m to 30d) UttarAashaarh. Now, some would be Kshatriya by outer qualities but Butcher (naturally gravitating towards various forms of Butchery) by inner qualities. Such soul would breathe its first breath on this earth at a time when Moon is placed in Tula (6d 41m to 20d) Swaati Or, Dhanu (zero to 13d 20m) Mool. And, some would be Kshatriya by outer qualities but Servant (naturally gravitating towards various forms of servitude) by inner qualities. Such soul would breathe its first breath on this earth at a time when Moon is placed in Tula (zero to 6d 40m) Chitra. Lastly, some would be Kshatriya by outer qualities but Mlechchh (misfit in the society) by inner qualities. Such soul would breathe its first breath on this earth at a time when Moon is placed in Tula (20d 1m to 30d) Vishaakha.

We need to remember that the mechanism God has evolved – for monitoring the routing of new entrants into this world – and also for monitoring activities and events in their lives thereafter – involves extraordinary finesse and precision!

If humans were to live the way that was given to them by birth and used their free will for finding the way out of this maze (Shlok 7 – 8 above) that this world is. Thus they would have fulfilled the true purpose of their birth. However, man seldom lives the way he is expected to live. For, it is his ego that leads him to other directions. He uses the free will to change the things around him – to conquer what is not his. In that he feels the reflection of his self-worth – the ego booster!

As he has no idea of the whole game plan of the architect of the universe, the man looks at the limited focus he has and, wants to stamp his domination over it. In the process he disturbs a lot many in the whole scheme of things. Thus, one thing leads to the other – and in that process, today’s society has acquired quite an adulterated form where the lines of distinction with regard to four Varn(s) are seemingly obliterated. And yet, we find the same extraordinary finesse and precision in the system that God has evolved for regulating such heightened level of adulteration. We may get into details at another place, if appropriate.

However, human nature still retains those basic distinctions and, if one wants to see their reflection into human character, all that one needs to do is to look at the information related to individual’s first breath on the earth!

Shlok 14: No Karm clings to Me because I have no attachment for the result of Karm. Thus, those who know Me well, they do not come in the bindings of Karm.

Those who know Me well: Karm surrounds us almost all the time (except perhaps during sleep). Karm does not only include physical activity. The ongoing thought process in our mind is also Karm.

We are attached to our Karm by way of desire for the result of the Karm. It is the Law of the Creation that result must accrue to all such Karm and the Doer must experience the result. It is one of the mechanisms of the creation process that such experience be spread over several births to find a place for each such experience for each such individual.

When we truly understand that God keeps Himself outside the circle of Karm, then only we will try to follow Him and, try to adopt those characteristics within ourselves.

In trying to do that we will fail again and again, until we meet that objective!

Shlok 15: In the ancient times, Mumukshu(s) – knowing all this – still did their Karm. In this manner, as people in the ancient times did – you too do Karm the same way.

Mumukshu: desirous of final beatitude (blessedness), wishing salvation.
Mumukshu(s) knew all this (see Shlok 1 in the beginning of this chapter) and yet they did their Karm. Karm to maintain their body – Karm without attachment towards their result – Karm to find their way back to god – to get out of this maze!

Karm' कर्म and A'Karm' अकर्म

Shlok 16 – 17: What is Karm and what is A-Karm – in this matter, very-very wise people have also got confused. I will tell you what is Karm. Knowing this, you will get saved from distress. Every person should learn the fundamental essence of both – Karm and A-Karm – because the reach of Karm is very deep.

Explanatory notes on Karm अकर्म

Reach of Karm is very deep: indeed, it is! It does not spare us after we die. It is carried forward to future lives. No easy riddance!

Do we not see the reflection of our past in our present? Do we not notice that the seeds of some of our present have been sown in our past (in this life itself)? Do we not try to save money for future? Do we not do that to make our future more secure? Does that not mean that we are sowing the seeds of today, for future? If all that can happen in present life, why can it not happen with regard to past and future lives?

Christianity today does not endorse the phenomenon of rebirth. But it did in the times of Jesus Christ and for more than 500 years after his death. Then the Pope and his Council decided otherwise. So, do we understand now that the God changed His Laws of Creation because one of His religious leaders happen to decree that, be it so? God created Pope or, Pope created God?

Do we not see that many of our deeds, be they good or bad, do not bear fruit in this life? Do we not see that many an events in our life can not be related to our known past? Do we not realize that many an unexplained events of our present life has a relationship with our past lives?

It does not matter whether we accept the truth or, reject it. The Truth stays as it is. It does not seek our endorsement. Our lack of faith does not make the Truth any looser. If it does, it makes us the looser!

Types of Karm: our karmic account is somewhat like our Bank account. As we deposit our savings, we deposit our good deeds. With our savings we buy ourselves comforts and assets. Good deeds, similarly, bring us comfortable and happy life. Now let us look at our bad deeds. They are like our negative balance in our bank account. We have to keep working hard to repay our bank loans and interest thereon. Similarly, we have to live a difficult life to pay for our bad deeds.

However, there is a fundamental difference. We lose the benefit of positive bank balance when we give up this body. We are also spared of trouble to repay the loan if we become bankrupt or die. But our Karmic account has a larger spread. It goes over lifetime over lifetime.

Karmic account balance carried forward to next life is called Sanchit Karm. That is, accumulated Karm so far – brought from prior lives as well as accrued during current lifetime. As usual ‘a’ in Sanchit Karm is pronounced as ‘u’ in But.

Of this accumulated Karm, that portion which is now ripe to be experienced during current lifetime is called Praarabdh Karm. Some of it can not be avoided howsoever you may try. You can only delay it, complicate it, but can not erase it. This is called DrirhPraarabdh Karm. Some of it can be altered-avoided with effort and/or by use of available remedies. This is called A- DrirhPraarabdh Karm. And there are some that can be partially altered and partially not. These are called Drirh – A-DrirhPraarabdh Karm. As usual ‘a’ is pronounced as ‘u’ in But whereas ‘aa’ is pronounced as ‘a’ Bata.

During current life we add new Karm. This is Kriyamaan Karm. Part of this may bear fruit in current life; part may be carried forward to future lives. In modern times we talk so proudly of Free Will. But is this Free Will truly under our control? Had it been so, we would have used it for the purpose it was given to us by God – which is to find the way out of this maze.

But actually we remain lost in the maze. We boast so much of this free will and then use it for fully trapping ourselves for more Karm!

Agam Karm: futuristic Karm. Our plans, thoughts, hopes, dreams of today may take shape tomorrow. That tomorrow may come in this present life or, future lives.

That is the name of the game. MAAYAA. God has created this maze. Given us the intelligence with free will to get out of it. We are, however, so impressed with the maze itself and also with our ego-bloated free will that we leave our wisdom behind and stay trapped in the maze thinking we are doing a great job!

Shlok 18: The one who finds A-Karm in Karm and Karm in A-Karm – that person is wise amongst humans. That person is Yogi – and, the doer of complete Karm.

Explanatory notes on A'Karm अकर्म

A'Karm: what is not Karm. Both ‘a’ are pronounced as ‘u’ in But.

A'Karm in Karm: we are all busy doing lots of Karm. Do we stop for a while and think: are we doing Karm or, are we doing A-Karm? If it is binding us in shackles, setting in the process of rebirths, then, it must be A-Karm.

Karm in A'Karm: someone may not be engaged in a hell lot of activity. This person may give an impression of being lazy, inactive. May be, he is. May be, he is not! If he is doing only what must be done and for the rest of the time, remaining engaged in the thoughts of God. In this instance, though appearing to be doing A-Karm (what is not Karm) yet may in reality be doing the real Karm (that may gradually unshackle the person from the process of rebirths).

That person is Yogi: yogi is the one who has set himself in the process of getting into the union with the God. The person who has learnt to understand presence of A-Karm in apparent Karm and presence of Karm in apparent A-Karm – that person is in the process of setting himself on the right track.

The doer of complete Karm: Karm is complete when it has the effect of leading the person towards the true Goal – soul’s union with the Supreme Soul.

Shlok 19: That person – whose initiation of activities are without desire and resolve – whose Karm are burnt in the fire of knowledge – wise people call him Pundit.

Initiation of activities without resolve: we are trained to make a resolution and then initiate action. We have been told time and again that we must fix our purpose before we start the work to ensure success. And, this is true of material success. But, not of spiritual success. There the requirements are just opposite. When we start a work with resolve, we have a specific result in mind. At every step we are reminded of our desire to achieve that result. And this process binds us to more Karm. The outcome is more rebirths to taste the fruits of such Karm and, more opportunities to add more Karm on the list. An unending process generated through Maayaa.

Shlok 20: One who has completely given up the attachment for the result of Karm – one who is always content – and without being dependent on any one, meaning lives on own initiative – that person, having been engaged in Karm, is not doing any Karm.

Is not doing any Karm: refers to Karm that binds.

Shlok 21: One who – not keeping any desire – and controlling the inner self – has abandoned means of all enjoyment – such desire less man – while doing only the activities related to the body – does not share any sin.

Does not share any sin: when all Karm dissolves then one attains God. God prepares the person gradually towards that goal.

Shlok 22: One – who is satisfied with easily obtained things – has moved above the conflicts of pain and pleasure – who keeps equal feelings for success or failure – that person while doing Karm does not fall into its net.

Who is satisfied with easily obtained things: often we are not satisfied with easily obtained things. We prefer to go after things that are obtained with difficulty. In the process, we get focused on those difficulties and lose focus on God. Those difficulties present a challenge to us – attaining God does not. Unknowingly we are attracted towards the lesser challenge and that is the doing of Maayaa.

Attaining God is a bigger challenge. Knowing this is important. Oblivious of this fact we take pride in meeting worldly challenges. We use our free will to win them over. Forgetting to employ it towards attaining God. When we learn to remain satisfied with smaller things in life – those easily obtained – we may get to focus our remaining energies and will power towards attaining God.

Conflicts of pain and pleasure: it is important to get over them. If not, they consume our remaining energies not leaving enough scope for search of God.

Equal feelings for success and failure: without that we keep riding the waves of success and failure, not quite remembering how transitory they are.

Does not fall into its net: Maayaa has spread the net all around and getting trapped into it is quite easy. The game is not over until the process goes on. Ditching the trap is the name of the game. Most often we fall into the trap instead of skipping it. And the beauty is that we think that we are ditching it. Because, we perceive the difficulties of life as the trap!

Not quite realizing that the life itself is the trap. A sweet trap indeed, and a sour too. But we do not perceive it as a trap. Instead, we desire it. Only hoping that it would be all pleasure, no pains. We are elated by success and fall in gloom by failure. The net around us is tightened without our realizing that there is a need to cut it off and get out of it. Those who do, they keep trying to free themselves.

Shlok 23: One – who is devoid of attachments – and keeps the mind firmly established in knowledge – and one who works for Yagya only – that free man's Karm totally get dissolved.

Devoid of attachment: towards the work itself; towards those whom he encounters in course of the work; towards those whom he lives with being relative, friend, foe, opponent; towards the world around him; and anything else that we can think of.

Keep mind firmly established in knowledge: is absolutely essential; otherwise, the mind is capable of giving us a ride all over places that we may not desire. And the knowledge, being ours may not stay with us all the while. We have experienced on many an occasions when things we knew of did not come to our help when we needed them. Therefore, keeping the mind firmly established in knowledge is absolutely essential.

One who works for Yagya only: Yagya is a religious sacrifice. Sacrifice is making an offering to God. In other words, Yagya is making an offering to God. If we were to work as if it were an offering to God only, then all our activities would no more remain to be desire ridden, attachment prone, for meeting objectives of personal gain, of the kind causing deprivation to others, harming others, and so on. To God one can offer only what is pure, what is self less.

Religious sacrifice, offering to God should not be confused with cults that undesirably interpreted it for self-gain at others’ cost. Such sacrifices are known to bring results of desired kind. And that is because of the fundamental Law of Creation that every effort would be rewarded. Thus, evil leads to evil and holy leads to holy.

Evil sacrifices can only be with evil desires. Such desires are not devoid of attachment. Such desires are not the product of true knowledge of God. Such sacrifices are not Yagya in the context of this Shlok.

Shlok 24: The action for offering in Yagya is Brahm. The item offered in fire sacrifice is also Brahm. Brahm has made the sacrifice in the fire where Brahm has taken the shape of the Fire. In this manner, in whose mind all activities have taken the shape of Brahm – he is received by Brahm.

Brahm: God.

The action of offering in Yagya: this creation has evolved from God and it dissolves in God. In everything present is God. Be it living beings, vegetation, inanimate objects, activities, processes, mechanisms, anything that we may think of.

Every action originates from God and dissolves in Him. When we come to this realization then our actions become focused onto God. That is when we feel differently from rest of us. Then there is no more the feeling of the Self – no more the feeling of doing the activity for me or those dear to me – at that point everything that this body does – does it for thoughts of Him.

This is a state of Blessedness! Though it is difficult to stay in that state for long. The shadow of Maayaa is too powerful. The only way to get out of it is to ask God earnestly: Please take the veil off and let me go beyond Your Maayaa. He may grant that only when He is pleased and the time is ripe. Nothing happens before time. It is necessary to stay within the ambit of Maayaa because there may be jobs to be done as He Wills.

Brahm has made the sacrifice in the fire and Brahm has taken the shape of Fire: in every particle of this creation is the existence of God, be it animate or inanimate. One who is doing the sacrifice is also the creation of Brahm. And the fire in which sacrifice is being done is also Brahm. Everywhere is Brahm and in everything is Brahm. There is no existence of anything whatsoever without Brahm. All existence is from Brahm, in Brahm and for Brahm.

And with this thought our actions also become Brahm. At this point of realization, all activities would have taken the shape of Brahm.

He is received by Brahm: when our whole existence is immersed in the thoughts of Brahm, everything in and around us become an expression of Brahm – then we become Brahmleen – absorbed in Brahm.

Shlok 25: Some Karm Yogi perform Yagya in relation to Devataa(s), whereas some sacrifice the Self in the fire of Brahm.

Karm Yogi: the person seeking union with God (the Yogi) through the path of Karm.

Sacrifice the Self in fire of Brahm: our ego separates us from God. The sense of separate I is the Ego. This Ego is sacrificed to Brahm. In other words, I is fully surrendered to God. Thus, I does not remain a separate entity. The Fire of Brahm consumes the Ego.

Shlok 26: And some sacrifice the senses like hearing, etc. into the fire of restraint. Some others sacrifice the sense-objects like speech, etc. into the fire of senses.

Sacrifice the senses into fire of restraint: senses detract human mind from God and, therefore, require restraint. Such restraint serves like a sacrifice. In sacrifice we give up something to get another thing. Here, we give up sense pleasures to move towards God. Restraint acts like fire to burn up the desire for sense pleasures.

Sacrifice sense-objects into fire of senses: some adopt a different approach. They do not restrain the senses. In other words, they do not stop hearing what can detract the mind from God. Instead, they let such speech fall into their hearing. And yet, do not let the mind get detracted from God. They hear it and let it get lost, leaving the mind unaffected. Thus they sacrifice the object (speech in this case) into the fire of sense (hearing in this case). Here, the sense itself acts like fire to burn up the object, not letting it influence.

Meaning, some do not eat what they can not digest. And others, eat it, digest it and, excrete it out of their system!

Shlok 27: And yet some sacrifice all sense activities and Praan into the Yogic fire of self restraint, kindled by knowledge.

Sacrifice sense activities: restraining all activities that can be carried out by senses. Example: seeing, hearing, smelling, tasting, and touching.

Sacrifice the Praan: restraining breath through the process of Praanaayaam, a Yogic process.

Yogic fire of self-restraint, kindled by knowledge: we know that during sleep our senses are inert and breath is slow. But we also know that the sleep is not kindled by knowledge. Therefore here the reference is not to sleep, but to an apparent sleep like state of human body. This state is called Samaadhi, but qualitatively it is very different from sleep. In Samaadhi our sense activities and breathing functions are in a suspended mode. In this state, body and mind are in union with God. In sleep the body may be inactive, but the mind is not. It remains active through the dream process. In the state of Samaadhi, the dream process too ceases.

Samaadhi: the exercise of austerity in a Yogi whereby he acquires the power of suspending the connection between the body and the soul as long as he likes (generally not more than seven days at a stretch).

Yagya यज्ञ

Shlok 28: Some people sacrifice their material wealth or, their Tap or, their Yog in form of Yagya. Whereas other people – who have tamed their mind and taken stern vow – such people offer their study of scriptures and knowledge for Yagya.

Yagya: Karm in form of offering to God.

Sacrifice material wealth in Yagya: instead of using material wealth for self gratification – when a person sacrifices it for benefit of others or, when he sacrifices it for God’s work – it becomes his Yagya.

But, when the person sacrifices it for the benefit of others with a feeling in his heart that I am doing charity to others – it does not become his Yagya. Actually then, it is not a sacrifice in true sense. In a way it is another mode of self-gratification – that I am doing a good deed – that the society will recognize me for my benevolence – I shall go to heaven – or, my next birth will be in a wealthier family, etc.

For, it to become a true sacrifice, one has to feel in his heart that this wealth is not mine. I did not bring it with me into this world. God has given it to me, for the time being, and I am simply its custodian. I am spending His wealth for the benefit of His subjects. I am only His instrument doing that act. Only then it becomes Yagya.

Sacrifice Tap तप in Yagya: Tap is devotion, penance and religious austerity. It is Law of Creation that every Karm brings its result. When a person performs Tap (A may be pronounced as U in BUT) he becomes entitled for appropriate reward.

Instead of claiming that reward, if he offers it to God without retaining any desire for that or any other reward, it becomes his Yagya.

Sacrifice Yog in Yagya: Yog is one of the six schools of Hindu philosophy. There are several branches of Yog. There are various techniques available within the system of Yog. These can take a practitioner methodically, step by step, towards their desired objective. Objective itself can vary depending on the branch and technique adopted. One can acquire supernatural powers and many other things. These are the results and the yogic practice is Karm.

When a person sacrifices these results – retaining no desire for them – then his yogic practice becomes Yagya.

Sacrifice study of scriptures and knowledge: study of scripture makes a man learned. Such knowledge boosts person’s ego. Display of knowledge brings recognition. And that brings pride. In such state if it is shared, while others may benefit from it – the sharing in itself does not constitute sacrifice for the purpose of Yagya. And this happens only too often. The chhaaya (shadow) of Maayaa is too dense. It is very difficult to penetrate that. Often a person, infatuated by it, even forgets the very need to penetrate the veil.

With the Grace of God, the person may remember that this knowledge is itself the gift of God, and not his acquisition. And in such state, if he shares it with others then it becomes sacrifice for Yagya.

Shlok 31: O KuruKshreshth Arjun! After completing the Yagya – those who take the left over nectar – such people are received by Sanaatan Brahm. And the person who does not perform Yagya – for him this world is not a happy place – then what to speak of the other world.

Left over Nectar: when we do our Karm in the spirit of Yagya, we offer the results of such Karm to God. From the very beginning we initiate our activity as an offering to God. We consume – with blessings of God – only what is necessary for maintaining our body.

Sanaatan Brahm: eternal God.

Who does not perform Yagya: when we live for ourselves (that is the self and those we are attached to), we shackle ourselves into the bondage of Karm and then, there is no lasting peace.

Shlok 32: In this manner – in the language of Ved(s) – many a type of Yagya have been spoken of – in detail. All these Yagya happen from Karm – this you may understand. With such knowledge only – you will be able to become free.

Yagya happen from Karm: Karm without the desire for its results become Yagya.

You will become free: free from bondage of Karm – Karm that is initiated with the desire for result.

Shlok 33: O Paramtap (Arjun)! In comparison to Dravyamaya Yagya – Gyaan Yagya is superior. Because O Paarth (Arjun)! The end of all Karm – is Knowledge.

Dravyamaya Yagya: Yagya done with Dravya (Shlok 28 above).
Dravya: matter, object, thing, commodity, wealth, money, and property.
Gyaan Yagya: Yagya performed through Knowledge (Shlok 28 above).

End of all Karm – is Knowledge only

End of ‘Karm that binds’ comes with knowledge. When we realize that Karm without attachment and desire releases us from its bondage – then we take the first step towards practicing it. And then as we make it a habit – we gradually come out of this bondage. Therefore, knowledge in its initial stages is the beginning of the End of Karm. And knowledge in its final stages is the End of Karm. When Karm ends, Moksh comes.

Shlok 34: Avail that knowledge from Guru – with good behavior, respect, question and answer, and service. Metaphysician wise people – pleased with this behavior – will preach you with this knowledge.

Guru: the spiritual guide who helps us take our steps toward Knowledge of God.
God: in final stages, nearing Moksh, God Himself assumes the role of Guru.

Shlok 35: O Paandav पाण्डव (Arjun)! Availing this Knowledge you will not be blinded by this kind of Moh. And with this you will come to see all beings in your soul and within Me.

This kind of Moh मोह: Arjun’s state of confusion with regard to his role at the battlefield of KuruKshetr. Details in chapter 2 Saankhya Yog.

All beings in your soul and within Me: the entire creation is the reflection of the Supreme Soul including that of Arjun and everyone else. Before creation and after dissolution all become One.

Shlok 36: If you are the one who committed more sins than all other sinners did – even then with this boat of Knowledge – you will sail through all those acts of sin beautifully.

BhavSaagar भवसागर: this world is like an ocean – an ocean that we are trying to cross. Knowledge is the boat. Sins are like obstacles. Our Karm creates those obstacles.

Shlok 37: O Arjun! As blazing fire consumes all fuel, similarly, fire of Knowledge consumes (reduces to ashes) all Karm.

Knowledge: is like fire. It burns up all our desires and attachments. Gold has to pass through fire before it becomes pure!

Shlok 38: In this world – like Knowledge – there is no other sacred thing. Through Yog – properly accomplished man – gets this Knowledge – automatically – when time comes.

Sacred thing: the Knowledge of God – at higher levels – is a sacred Knowledge. It is not readily available to any one who might wish for it.

Through Yog योग : Yog, that is, union with God or, communion with God – is necessary.

Properly accomplished: firmly established in communion with God – is essential – to be eligible.

Automatically: Knowledge unfolds – automatically – in your thoughts – when in deep communion with God. Things that did not make sense before – suddenly start making sense – and very clear sense. It comes – in flashes. A mechanism of Creation process unfolds – one aspect at a time. Things never read before – never heard before – never conceived in thoughts before – come in flashes – become clear – as if you feel them happening.

When time comes: only when the time is ripe – it comes – not before, howsoever, we may try.

Shlok 39: The person who has faith – and who is ready to receive this knowledge – alert – one who has reined his senses fully – that person acquires this knowledge – and by getting this knowledge – soon he attains supreme peace also.

Faith: is the key. Like the faith of a child for his father.

Shlok 40: But the person who is ignorant – who does not have faith – and who always remains skeptic – he gets destroyed himself. He does not get happiness in this world, or in the next world.

Gets destroyed: gets more and more wrapped into the process of rebirths – into various Yoni(s).

Yoni योनी : the class into which animate beings are divided.

Shlok 41: O Dhananjay (Arjun)! One who has sacrificed all Karm through Yog – who has eliminated all doubts through Knowledge – and has taken command of his Soul – he does not get bound by Karm.

Shlok 42: Therefore, O Bhaarat (Arjun)! Arising out of ignorance – these doubts in heart and mind – crush them with the weapon of Knowledge – exercise Karm Yog' – and stand up to Fight!

Addhyaay' 05 Shlok 01 to 29 Karm'Sannyaas'Yog' कर्मसंन्यासयोग

2nd edition — March 2002 — revised

Shlok 1: Arjun said: O Bhagawaan! Once you praise Karm-Sannyaas and then you praise Karm-Yog. Now, out of these two – one that is decidedly appropriate for me – please tell me that.

Arjun’s dilemma was whether he should now adopt KarmSannyaas or, be a KarmYogi? Standing at this major intersection of life, which way to go was his main concern? One way appealed his heart and emotions. The other way beckoned his sense of call of duty.

Way that appealed his heart was to abandon the conflict. Call of duty was to meet the conflict head-on. Conflict was about his stand with regard to the war. Battleground was KuruKshetr located near New Delhi, the current political capital of India. Period was over 5000 years ago.

Sannyaas in a situation like this would have meant his leaving the battleground. Retire to a hermit’s life and live on alms. That would have saved life of millions. Arjun was a born warrior. Death did not deter him from war. He was emotional about the prospect of killing his loved ones. He was concerned about the magnitude of the lives that would be lost. And of social implications as fewer men and too many widowed women would be left in the society after the war.

Karm for him would have meant his participating in the war. Dharm was on his side. He would have had to fight the battle in an emotionally detached spirit to answer the call of the time. That would be Yog for him.

Shlok 2: Shri Bhagawaan said: KarmSannyaas and KarmYog – both of these paths are appropriate for humans. But out of these two – for you – KarmYog is more appropriate, in comparison to KarmSannyaas.

Dharm was on Paandavs side. A'dharm was on Kauravs side. Dharm must replace a-dharm when it reaches its limit. Arjun was the chosen one to wage war against a-dharm. Arjun would be shunning away from his duty if he were to leave the battle. He would be serving the right cause if he were to fight for elimination of a'dharm.

Arjun’s dilemma was not his alone. We all face such dilemma in our life. We need to recognize the objective of our present birth on this earth.

In our past lives we did many things. Some of our past actions have already borne fruit. Some have not. Some will bear fruit in this life. We will experience them during this birth. Remaining will bear fruit in future lives. We will add more action during this life. Some of them will bear fruit in this life it self. Some will be carried forward to future lives. Process will go on.

Our free will can bring an end to this process. We have to use our free will in right direction. We cannot stop action. We can change its character. We can make our actions such that they do not bear fruit in future.

We do our actions with a desire for result. Result we get but not always what we desired. We do more action for desired result. Result we get but some desired some mixed. Process goes on.

When we do our actions without a desire for result, result we do not get. For, we do not get what we do not seek. But, it is not easy to make this a habit that would stay with us life long. We may need God’s help. God helps if we are honest to the cause.

Shlok 3: One who has no malice towards anyone – keeps no desire towards any acquisition – he is always a Sannyaasi – and it is right to think of him like that. One who remains beyond conflicts – that person gets freed from bondage of Karm happily.

Malice influences our thoughts and action. It is contagious. It affects both parties. Actions prompted by malice harm both sides. They generate more ties on this earth. One aspiring freedom from action-reaction-result sequel must get rid of malice from heart and mind.

Desire for acquisition can assume many forms. Some may want to acquire wealth and property. Some may want to acquire power, position and fame. Some may want bed pleasure and other comforts of life. Some may want to rule over nations. Some may want to rule over minds of people. List can be unending. Desires can bind the person to earthly life. Desires can ensure person’s return to earth in successive births.

Conflicts with others can engage a person into battle of many kinds. Battle can be of wits. Battle can be of might. Battle can employ just and unjust means. Every way it binds the person to worldly matters.

Conflict with the self can be torturous. Such conflict can be of emotions. Conflict can be of ethics. Conflict can be for attachments. Conflict can be for desires. Every way it robs us of peace.

True happiness comes from within. Such happiness is lasting. Happiness found outside may bring joy but it is transitory. It ends at some time. To attain true happiness a person needs to rise above malice, desire for acquisitions, conflicts.

Freedom from bondage of Karm is possible. Person has to conquer malice, desire for acquisitions, conflicts. Such person is truly a Sannyaasi.

Shlok 4 : Ignorant people think Sannyaas-Yog and Karm-Yog are separate but knowledgeable people do not regard it so. Because, by performing well either of these, a person obtains the result of both.

Through Sannyaas we can have union with God. Sannyaas by vocation is not enough. Sannyaas has to be mental. Qualities of a true Sannyaasi must be cultivated.

Through Karm we can have union with God. Action in its common form is not enough. Action must be devoid of attachment. Action must be without desire for result. Qualities of a true KarmYogi must be cultivated.

On the face of it these two approaches may appear to be different. In essence they are not. They both lead us to the same objective – union with God.

Both these approaches bring us the same result – union with God. One who follows any one of these two approaches attains the result of both, because the result of both is same.

Shlok 5 : That position where Sannyaas yogis reach – the same position is also attained by Karm yogis. Therefore, one who understands Saankhya and Yog as one – that person sees the reality!

Sannyaas'Yogis finally attain God. Karm-yogis too finally attain God. Faithful followers of either path reach the same goal. Every soul aspires to merge within Supreme Soul. That is the position they seek and that is what they attain.

Saankhya and Yog are the two of six schools of Hindu philosophy. Both in essence are one, for they lead us to The One. Approaches may be different.

Shlok 6 : O Mahaabaaho! Without Yog it is difficult to attain Sannyaas. Muni who stays on Karm Marg with faith and consistency – he soon attains Brahm.

Vocation of Sannyaas offers right environment for engaging self in search of God. Worldly ties can bring obstruction to such effort. Sannyaas separates the person from worldly ties.

Sannyaasi has little physical work to do. Engaging the mind towards God becomes the main occupation of a Sannyaasi. That involves strict control over mind. Mind travels with lightening speed. It rarely stays stationary. Taming mind is the greatest challenge of all. That makes practice of Sannyaas very difficult. Attire of Sannyaasi but mind moving around worldly matters does not make it easy to attain Sannyaas in its true spirit.

Karm engages a person in worldly matters. There is always enough to keep a person busy. Unlike Sannyaasi this person is not deprived of enjoyments of various kinds available on this earth.

Every person is engaged in some kind of action. Those few who can carry out such action in a detached spirit, they become Sannyaasi by mind though not by vocation. This is the path of Yog. Said differently it is the Karm-marg.

Action in detached spirit should be performed faithfully and consistently for it to become Yog. Consistency cannot be obtained without faith. Faith cannot be attained without understanding Yog well.

Actions can be performed without attachment. Actions can be performed without desire for results. Actions can be dedicated to God. All this can happen when mind is united with God. That is Yog. Person attains Brahm (God) with Yog.

Shlok 7 : One who practices Karm Marg – whose heart is pure – who has won himself – and has controlled all senses – and whose soul has become soul of all creatures – that person while doing all Karm – never clings to Karm.

In our heart we harbor anger, hatred, jealousy and many other traits. They condition our emotions and thought process. Influenced by these we indulge in such action that give birth to their reactions. This action reaction process goes on. All parties related to this process cannot remain impartial. Such process must end if we aspire to attain God. For keeping our self out of such action we need purity of heart.

Winning others is relatively easier than winning our self. Winning others requires action targeted against others. We may be naturally inclined to take such action as challenge and happily engage our self in it. When we win we feel triumphant. This serves our ego and we like it.

Winning ourselves requires action targeted against our self. This is a bigger challenge but we are not quite naturally inclined to take it. If we do and if we win we feel serene. This subdues our ego and this brings a different kind of satisfaction.

Winning our self requires action targeted against our inner enemies. Within ourselves we harbor few of them. These enemies are disguised as friends. They nourish our ego. We have no natural inclination to wage war against them. They are Kaam, Krodh, Mad मद, Moh and Lobh लोभ.

Kaam is desire that can take many a form. It can become hunger for carnal appetite. We tend to break norms of ethics to fulfill that. It can also become hunger for money. We tend to deprive others to acquire it. It can become hunger for power, position and fame. We tend to crush others and project our self further employing means that are fair or unfair to meet that objective. It can also become hunger for large number of followers. To attain that position we tend to use politics or religion as ladder.

Krodh is anger in plain terms but it can display itself in many a shades like heat, fury, wrath, rage, passion, temper, resentment, indignation, tantrum, etc. This robs us our power of reasoning and sense of justice. It creates confusion in our mind and leads us to wrong direction. It makes us do things that we would not otherwise do in calm state of mind.

The first reflection of मद mad (d soft) is in egotism and can manifest itself in different ways like pride, arrogance, intoxication, ecstasy, insanity, etc. Intoxication occurs not only from liquor. We come across people who are intoxicated with their wealth, power and position as well. Insanity can be of various kinds. Hitler too had one of those kinds.

Moh predominantly displays itself in attachment. It also covers spiritual ignorance, delusion, infatuation, affection, confusion, allurement, etc.

Attachment can bring sense of possession. Not wanting to give up what does not remain to be ours any more. Attachment can be for things that are not fair to others. Attachment can be for money and other acquisitions that we do not want to give up. Attachment can be for matters that can be undesirable under certain situations.

Spiritual ignorance can keep us attached to things that can prevent us from our journey towards God. It can make us believe in things that are spiritually wrong. Most of the wrong doings in the name of religion takes place on account of spiritual ignorance of those who consider them self religiously knowledgeable.

Delusion is responsible for our remaining attracted to worldly life. It has caused us forget the goal of human birth. Being part of worldly life is the process. Moksh (salvation) is the goal. During the process of living our life in this world, we acquire the means of attaining our goal. Human birth, among all species, is the ladder to attaining that goal. We keep ignoring it deluded by the attractions, distractions, attachments, spiritual ignorance, etc.

Pleasure hunting allures us. Infatuated by its appeal we dedicate most our energies towards its attainment. Confusion with regard to true objective of life is the cause of such misguided passion. Worldly affections do not let us out of this lovely circle.

Lobh is greed as is generally understood. It can also reveal itself in its various shades like rapacity, covetousness, avarice, attraction, lure, cupidity, stinginess and temptation.

These enemies have become an integral part of our nature. We tend to think of them as our natural inclinations. They have not been an integral part of our soul in its original form. They have assumed that character from the environment around us, which influences us.

They live within us all the while in a dormant mode. We cannot win over our self, until we are able to win over these inner enemies of ours. Many a times we tend to think that we have won them. But they stay within us inactive, waiting for a catalyst to trigger them in action.

Controlling our senses is not so easy. We all know of our five senses touch, smell, hear, vision, taste. Touch that gives us pleasure appeals to us. Touch that ignites our carnal appetite lures us. Touch that brings a flood of emotions within us soothes us. Smell that ignites our hunger for good food pleases us. Smell that repels us causes us discomfort. Praise that we like to hear makes us feel elated. Condemnation that makes us feel enraged disturbs us. Vision that triggers our lust for human flesh beckons us. Vision that tests our sense of decency challenges us. Taste that we relish encourages us to indulge in excesses. Taste that repels us at time enrages us.

Total indifference towards them is very difficult to cultivate. That is the challenge. How soon we tend to accept challenges to defeat others, inspired by our ego. How rarely we accept the challenge to tame our own senses. If ever we accept this as a challenge we would soon realize, that this could be one of the biggest of challenges that ever we can meet. That is why the journey to God is so very challenging that we are rarely attracted towards it. This probably is too big for us.

Being religious is not the real journey towards God. This needs to be well understood. Being religious is part of the same process as is living a decent life in this world. Emphasis still remains on the life. Religion only becomes part of the life style. That is not the journey towards God.

Journey towards God involves a passion of another kind. It is the passion to attain Moksh. Where we do not hesitate to sacrifice every thing else, if need be. Knowing that Moksh is the one and only goal of human birth.

We regard others as separate from us. Many of us do not find any thing wrong in doing wrong to others. We bear animosity towards others. We harbor hatred towards others. We engage ourselves in war with others. We do not hesitate to destroy live and property belonging to others. Some do not hesitate indulging in evil acts towards others. There have been plenty who engaged themselves in butchery of other human beings. We kill other animals for pleasure called hunting. We torture other creatures to satisfy our obsession. We hurt others for hatred, animosity, jealousy, revenge, and such other reasons.

We may have known or we may have been told that all this is not right. Yet we happen to do them some time or other in our life. We do them in some form or other in our life.

We do not remember that we all have been one, originally. We all originated from the same Supreme Soul. One day, howsoever distant may be, we will all dissolve in it, one by one. Even if reminded we do not believe in it. Even if we accept it as a thought, we do not see the significance of it.

We will not want to hurt our own self. Rather we would want to do every thing that we can, to save our self from getting hurt. When we realize and remember that all other souls and me are not different then, we will not hurt them. Instead, we will try to save them from getting hurt. This is when our soul would have become the soul of all other creatures. That realization has to set in.

Our actions on this earth bind us to this world. We cannot leave this world without experiencing the results of our actions, be they good or bad. We have to keep returning to this earth again and again, every time with a new body. We have to come back because one body cannot sustain it self that long, as long it is needed to experience the results of our own actions in this world. That is because our actions (Karm) cling to us, without even our realizing it.

We can throw away these clinging actions by neutralizing them. Our good deeds and bad deeds must weigh equally to be able to neutralize each other. And we should not be adding more of such actions to our kitty, be they good or bad. Good deeds may take us to heavens and/or give us all the comforts during our stay on this earth, but they do not let us become one with the Supreme Soul.

The only way to achieve that is to erase all our Karm. That may seem very impractical or, not feasible. Yet it is possible. That is the essence of BhagwadGeetaa. That is the very purpose of its teachings.

This Truth, however, remains hidden from we actors on this stage called world. The smoke screen of Maya, generated by the invisible director of this drama, ensures that. For, the play has to go on.

We have to understand the very nature of Karm. Plainly speaking it is our actions. Our actions are generally guided by our attachments and desires.

These actions set in motion, a sequel of reactions. The process becomes unending. It assumes the magnitude, incomprehensible to human mind, when actions of innumerable creatures on this earth, are placed within the framework of one single play.

The key is to gradually practice to curtail attachments and desires eventually to harbor none of them. This is when our actions (Karm) no more cling to us.

Actions in this mode (not generating additional Karm) must continue until all prior Karm is neutralized. This presents a difficulty of extraordinary magnitude. During this period we are experiencing the results of all our prior Karm and, we are not quite free from the influence of such experiences. We can slip and create new Karm quite accidentally or unintentionally, though we may have acquired the qualities necessary for continuing to perform our actions in a detached mode.

That is where it becomes necessary to seek God’s help in staying on the track. God helps when our call is genuine. He knows how to distinguish what is genuine and what is not.

Shlok 8 – 9 : A person who is in Yog and knows the Truth – he – while seeing, hearing, touching, smelling, tasting, walking, sleeping and breathing – understands that ‘I’ am not doing anything. While speaking, discharging, catching, opening and closing eyes – he understands that only senses are being engaged in their objects.

Each soul has its ego that separates it from the Supreme Soul. This ego gives us the feeling: it’s me. This sense of being ‘me’ gives us our distinct identity. Our thoughts and our actions are related to this identity.

Success or failure of our actions is assigned to us. We our self become the doer. Our actions become our Karm. Results of our Karm get returned to us. We return to earth to experience those results.

In Yog we learn to surrender our ego. As we surrender our ego to God we give up our distinct identity of thought and action. Our actions do not bear fruit any more. We do not return to earth, for there are no fruits to enjoy.

When our ego loses its identity we cease to remain the doer. Success or failure of our actions does not matter any more. Actions simply take place in normal course of events. We do not direct them towards any specific goal. Actions do not remain to be result oriented.

As long body breaths its senses remain active. They see, hear, smell, touch and taste. Body has to eat to sustain it self. Body has to discharge waste material unsuitable for its healthy upkeep. Body has to sleep for rest and walk for keeping limbs active. Body has to breath for retaining life in it. Senses keep doing their job assigned to them by nature.

Soul resides in the body. Soul remains absorbed in thoughts of God. Soul is in Yog. Soul knows it originated from, it exists for and it will dissolve in Supreme Soul. Body is merely clothing the soul for the time being. As it wears out it will release the soul trapped in it. This truth is then understood by it.

Shlok 10 : One who gives up the attachment towards result of his Karm – and offers all his Karm to God – he remains untouched by sin – as lotus leaf remains untouched by water.

Lotus is born in muddy water. Lotus stem is immersed in the mud. Lotus flower stays above the water. Lotus leafs remain untouched by the muddy water. We look at lotus. It gives us the feeling of being pure.

World around us can be compared with that muddy water. We have ample opportunities around for being driven by lust for flesh, wealth, power, and etc. that can corrupt our mind and our whole being. Not easy to stay above all these that leads us to sin.

We offer to God something that is pure. We can offer our actions to God if they were pure. They can remain pure if they stay detached from worldly desires.

To be worthy of an offering to God our actions have to be devoid of attachment for their results.

Shlok 11 : A KarmYogi performs his Karm in a detached spirit for purification of his soul – while using his body, mind and knowledge or, senses only.

We employ our body, mind and knowledge for our living. We share our knowledge with those who care. We engage our senses to retain our bodily faculties active.

We do not remain untouched by our surroundings. Our actions are guided by our desires. Our thoughts are influenced by our attachments. We color our soul with the color of our environment.

Purification becomes necessary before our soul sets it self on its journey towards God.

Detached spirit in our actions and thought leads us to desired purification.

Shlok 12 : Karm Yogi attains supreme peace by sacrificing the result of his Karm. But one who does not practice Yog – his mind remains under influence of desires – and therefore, he remains attached to the result of Karm – and thus, comes within bondage.

Our actions bind us. This bondage brings us back to the earth.

We are bound by the desire of results. When we result seek, we must get result. To collect them we must return to earth.

If there were no desires, there would be no results. No results to claim, no return journey to earth.

Yog shows us the way to remain away from influence of desires. Practice of Yog helps us cultivate qualities necessary for attaining that state.

For too long we have been chasing the results. And then, results have been chasing us. Sacrificing them brings us peace.

When results no more matter, supreme peace sets in our mind. We still work, no less than before. Satisfied within self we continue to work. In peace!

Shlok 13 : One who controls his passions – lives happily in this house of nine gates (body) – having mentally abandoned all Karm – neither doing any Karm, nor getting done any Karm.

Mind is the breeding ground for actions. Our actions first originate in our mind. Then they manifest them self through our body. Seeds of our physical action sprout in our mind. Process may be so quick at times that we may not distinguish between the origin and the outcome.

Mind is the breeding ground for passions. Our passions first originate in our mind. Then they guide our actions.

Control over passions can regulate our actions.

Doing work is natural to our body. Attachment and desire for result bind us with our action. Freedom can be gained by giving up attachment and desire for result of action.

Mind is the place where attachment and desire for results originate. Giving up attachment and desire for result has to be at its source – mind. Mental abandonment is necessary.

Mentally abandoned, attachment and desire for result do not bear fruit. Such actions do not bind us. They do not compel us to return to earth, for there are no results to experience.

Actions performed in such detached state of mind are not Karm that bind. We do actions and yet we do not add Karm to our account. Such Karm that would later bring us back to their result. We get actions done and yet we do not get any Karm done – such Karm that would later haunt us.

In such state of mind we live happily. We have no conflicts. We have no concerns, worries. We have no mirage to chase.

Soul lives happily in this house. Our body is that house.

This house has nine gates. These nine gates are nine openings in our body. They are the two eyes, two ears, two nasal openings, one mouth, lower opening of bowels and generative organ.

We keep these gates open. They let intruders in. Lust, passion, desires and such other intruders come in and influence our thoughts and actions. When these gates are closed, intrusion is curtailed.

Control over passions closes these gates. Mental abandonment of attachment and desire for result do not let the doors stay open for intruders.

Shlok 14 : God does not create in people the sense of ‘I am the Doer’. He does not create the Karm for people. He does not create the connections for result of Karm. It is the nature of these things that engage them in these matters.

Our soul has emerged from the Supreme Soul. It has acquired his nature – but, with one basic difference. And that one difference makes world of difference.

We are prone to influence of our surroundings. He is not. We cannot remain unaffected by environment around us. He can and he does.

We complete our journey when we have eliminated that difference. We become one with him, then. We are expected to rise above the influence of environment that surrounds us.

The environment of this earth exposes us to its nature. Attachment and desire for result of action is inherent in the nature of our mother earth.

Each individual soul acquires these traits in varying degree during its stay in the womb of our mother earth. Each successive incarnation modifies those traits in different manner and degree.

These acquired traits guide us through the journey of life. They influence our thoughts and action. Such action enriches or impoverishes our karmic account on this earth. God does not create Karm for us.

All such actions bear fruit. Result returns. Connection between the action and its result is created. We cannot see that. Distance of time that separates the result from its action puts a veil.

Our actions have a bearing on others to the extent they relate to others. They react to our actions. The process sets in – of actions and reactions.

These actions and reactions both bring their result. Connection between actions of one with the action of another is thus created. Connection between action, reaction and result of one another is thus established.

These connections are separated by time and birth. All connections do not fructify during same incarnation of connected individuals. All connections do not fructify during same phase of life of connected individuals. We fail to see the connection. But connection exists. Actions, reactions and results are inter-dependent. God does not create those connections between Karm and result.

Ego of individual soul separates each individual. Ego of each individual separates it from its source – the Supreme Soul. This ego generates the sense ‘I am the doer’. God does not create in people the sense ‘I am the doer’.

With this sense ‘I am the doer’ each individual establishes its distinct identity. This sense ‘I am the doer’ elongates the length of soul’s stay and number of successive visits to the earth.

Shlok 15 : This omnipresent God does not take unto Him the sins or meritorious actions of any person. Knowledge has been covered by ignorance. And because of this, the human is deceived.

Soul has lost its original character. It has acquired traits from its surroundings through its successive births.

Soul has also lost the knowledge of its original character. It has acquired different understanding through its interactions with its surroundings.

This modified understanding is induced by ignorance. Truth remains hidden. Ignorance deludes the soul. It has lost directions to its goal.

Soul’s ego inspires it to perform meritorious deeds. It instigates it do sinful actions. Its actions, meritorious or sinful, remain with it. They bear fruit and individual soul experiences the result. God does not take unto it the meritorious or sinful actions of the person.

Shlok 16 : But those people whose ignorance has been destroyed by knowledge – like Sun brings world to light – their knowledge brings people to God.

Night engulfs our surroundings in darkness. Sun rises and brings light to the world.

Ignorance about the goal of human birth leads us in to wrong directions.

People whose ignorance has been destroyed they can help others. People who have acquired the knowledge about the goal of human birth can lead others towards God.

Shlok 17 : Whose mind is immersed in God – whose soul is in love with Him – whose faith rests in Him – whose entire consciousness is immersed in Him – who is absorbed in His thoughts – that person’s all sins get washed away in this knowledge – and such people do not again get wrapped in the cycle of birth and death.

When our mind is united with God our actions become detached and desire-less. We do not generate more of such Karm that may bind us.

Our earlier Karm may have not been fully neutralized. With time they may bear fruit. We endure them in a detached spirit. We do not make wishes (seeking result) that let us be spared of sufferings on account of our prior Karm.

Gradually our sins get washed away as we endure them with patience and remaining immersed in thoughts of God with faith and consistency.

Shlok 18 : Such enlightened people look at – learned humble Braahman, cow, elephant, dog and sinful person – with the same feeling.

God is unattached to every thing in his creation. He has no separate feeling for any one. He does not distinguish one human from another. He does not distinguish one animal from another. He looks at all with same detached feeling.

We distinguish a learned person from others. We discriminate one animal from other for they bear different traits for us. We treat a sin full person differently than a pious one.

Discrimination is in our perception. We look at them in their physical form with their apparent characteristics. Our vision does not penetrate deeper.

An enlightened person looks at the soul beneath the veil of body. He looks at the soul within him self as part of the Supreme Soul. He looks at the soul within the body of a Braahman, cow, elephant, dog and sinful person as part of the Supreme Soul. To him the ego of the soul has lost its distinct identity.

Shlok 19 : Whose mind has so become steady in the state of equilibrium – of such people; know that they have, won over birth and death, in this life itself. They are sinless like Brahm (God) and they are established in Brahm.

We need to acquire the traits of Brahm if we want to become like him. We need to understand his traits before we can attempt to acquire them.

He is unattached and desire-less. Therefore, his actions do not bind him. Remaining free of this bondage, he remains sinless. Gradually, by practice, we try to become like him.

He has created numerous types of creatures. He does not discriminate between different creatures in his creation. The difference occurs due to individual action of each creature. God him self does not interfere with their action and its outcome. He keeps himself detached from them.

We give birth to children. We love some of them more than the others. We love some of them less than others. Deep within our consciousness somewhere lays the discrimination. We look up at some creatures around us. We look down at some other. We are attached to some. Some matter to us more. Others do not.

Discrimination is inherent in our nature. It guides our thought and action towards other creatures. This makes our nature different from God.

Our thought and action guided by our sense of discrimination gives rise to Karm that binds us in birth and death cycle. If and when we come out of this limitation then we come close to God’s nature. That makes us sinless, for our thought and action no more bind us.

As we acquire the detached spirit towards every one and every thing in this creation around us then we get ready for union with God. The world around us binds us no more. The world around us beckons us no more.

We reach that state of mind and heart where we discriminate between no one. We feel detached to every thing and every one. None among creatures bind us. No thought and action agitates our calm. We are with every one and every thing. Yet we are away from every one and out of every thing. No one stirs us. None stir us.

God is with all of us. God is within all of us. God is everywhere around us. Yet he is away from all of us. He is detached from every thing and every one. Some denounce him but he does not punish them. He is not affected by peoples’ faith or lack of it. He is totally uninvolved with actions of creatures he created.

We do not remain unaffected by others insulting us. We do not remain unconcerned by others speaking against us. We are prompted to punish others for their action if it is within our power. In essence we are not detached to rest of it around us.

When we acquire the nature of God then we get established in him. Then we go beyond the cycle of birth and death.

Life has drawn a circle around us. It has limited us to attachments and desires. We have to go beyond that.

Shlok 20 : Having obtained the loved object – one who does not become joyous or, having received the unpleasant object – one who does not become distressed – such steady minded person is never charmed. And that person possessing the knowledge of Brahm (God) remains established in Brahm.

We make temple for God. He does not rejoice it. People kill each other like butchers. He is not distressed by it. He is detached to happenings around him. He has established the law of creation. Every creature takes upon it self the results of its action. He lets the law take its own course, disregard how many life times it takes.

When we understand this then we try to cultivate his nature within us. When we acquire those traits then we become established in him. We are then unattached to our surroundings. We do not try to interfere with it. We let the laws of creation take their due course of action in due course of time.

We do not rejoice in what pleases us. We do not resent what displeases us. We are not charmed by the attractions of this world. We are not distracted by the charms this life presents us. We are not depressed by what disturbs us. We go beyond emotions. Emotions that make us feel elated. Emotions that cause us distress.

This world has its own charm that is very real. Its grip is very tight. We need to understand that as long as this charm casts its spell we remain in its domain. We keep returning to it again and again. When one body wears out we cast it off and assume another. But we do return.

Knowing this is the first step we take. Remembering this and laboring to cast off its charm is the second step. Practice with faith and consistency is the next. Finally when God’s grace descends we attain that detachment that helps us out of this birth and death cycle.

Shlok 21 : When soul no more gets attached to worldly pleasures and enjoyments – then it acquires that Bliss which can only be obtained from the soul. In this union with Brahm (God), one who remains engaged by himself – such person attains unending happiness.

We have so many avenues of enjoyment and pleasure in this world. They are all transitory. Their appeal remains for a limited time period. We keep inventing newer avenues of pleasure hunting to replace older ones now lacking in appeal.

We stop chasing these external means of enjoyment and pleasure. We start focusing at inner self. The charm of outer attractions is eroded. We start seeking contentment from within.

We get united with God through our mind and heart, thought and action. Our whole being immerses in him. Our soul is in communion with him. The experience is quite out of the world. It cannot be made understood by describing in words. It has to be experienced within to know what it is like.

It is a state of bliss. It originates from within us. It engulfs us wholly. It is an experience of soul. It feels like as if it were unending. It stays with us as long we remain in communion with God. It remains with us as long our whole being remains immersed in him.

We lose that state of mind as we return to the outer world. This outer world is as real as that inner world. We experience both the worlds and know the difference.

We stay in the outer world and we need to keep inventing newer avenues of enjoyment, for older ones soon lose their appeal. We return to the inner world and we are back to the same state of bliss. It does not change its character with every visit.

We finish our assigned task in this outer world. Then we return to our inner world for longer duration. Finally a stage comes when we retire totally in to our inner world.

There are no more separations with him. Our whole existence dissolves in to him. He is the creator of this universe. He is the creator of us all. He is the Supreme Soul.

Each of us emerged from him. Each of us will eventually dissolve in him on completion of our respective journeys. Our journeys make take numerous births. It may take several creations before we are released from this bondage.

This bondage is our own creation. We created it by our thoughts and action. We can terminate it by our understanding the way to do it. The free will is our. Will power is our. We employ it for this purpose or other is our choice.

God does not interfere with that choice we make. He has given us the free will and certain set of rules. One of those rules is: we and only we have to experience the result of our thoughts and action.

The time at our disposal is unlimited. We may take as many life times as we like. We may take as many creation times as we like. We have to do our job to find our way back to him.

He has given us the means in form of our free will. He has given us the ladder in form of those who can show us the way. We use our free will for that purpose or not is our choice. We use the ladder to climb to him or not are our choice.

He has given us the choices. He wants us to make our choices. He does not make choices for us. He is unattached to us.

Shlok 22 : O Kaunteya! All those pleasures that arise from the synthesis of senses and their objects – while appearing to be pleasurable, undoubtedly they all become the cause of unhappiness – and with that all of them have their beginning as well as their end. Therefore, enlightened people – knowing their transitory nature – do not rejoice in them in any manner.

Tasty pizzas are good to taste. Taste is the sense and pizza is the object. Together they give us a pleasant experience. We indulge in them more. Finally a time comes, our physician says please avoid it. You are now exposed to heart disease. The pleasure becomes displeasure. We now have several restrictions to our food, those that were perceived harmless one time, not too long ago. Pleasure began and it ended too. It became a cause for displeasure as well.

Not very different could be the story for all other senses and their objects.

Enlightened person knows of their transitory nature. They are here for us today. They may not be there for us tomorrow. They give us pleasure today. They may not remain pleasurable tomorrow. Have them, as they come. Why be elated about them.

Shlok 23 : Before end of this mortal body – one who is able to resist the passion that arise from kaam and Krodh, while enduring them – that person is the true yogi in this world – and that person becomes truly happy.

Kaam is desire that can take many a form. It can become hunger for carnal appetite, hunger for money, hunger for power, position and fame or, hunger for large number of followers.

Krodh is anger that robs us our power of reasoning and sense of justice. It creates confusion in our mind and leads us to wrong direction. It makes us do things that we would not otherwise do in calm state of mind.

We may know that these are not good for us. Yet we have to face them. They are so much part of our very existence. Situations will arise that will trigger them in action. Knowingly we will fall prey to them.

They cannot be totally avoided. They may have to be endured. When ignited they raise a passion in us. That passion takes us further. That is where we can bring resistance.

We can try to resist the passion that arises from kaam and Krodh. It requires practice and patience. It is possible to achieve.

This exercise makes a person a true yogi. Without taming the passion that arises from kaam and Krodh it is not possible to be in union with God. The road to God gets clearer when person has tamed those passions. That makes him true yogi.

Passion that arises from kaam and Krodh stays with us till the end of this mortal body. They become source of many of our unhappiness.

One who is able to tame them before casting off this mortal body truly becomes happy.

Other forms of happiness are fleeting in nature. They are superficial at times. Deep down inside there may be a cry rising. What we may reveal to the world may not always be the inner truth.

Shlok 24 : One who draws his happiness from within his inner-self; one who attains his tranquility through such happiness; one who acquires an inner light because of his knowledge; such yogi attains the Peace of Brahm by him self becoming like Brahm.

We learn to recognize transitory nature of external sources of happiness. Through practice we acquire the ability to draw happiness from internal sources that reside within us. We attain our calm internally.

Darkness within us disappears. Knowledge of God is attained. Our inner self is enlightened.

In Yog, union with God, we attain his peace. We become like him.

Shlok 25 : Those whose all sins have been destroyed; those whose all doubts have been removed; those who have attained self-control; and those who are engaged in welfare of all creatures; those men acquainted with Brahm, attain the Peace of Brahm.

We have accepted the result of our earlier actions with patience and without resentment. We have surrendered our ego to God. We have learnt to do our actions without attachment and without desire for result. Our sins have been destroyed. Now, we can attain peace of Brahm.

We had harbored many doubts about God and his creation. Our doubts have now been removed. We have acquired a clear perspective. Now, we can attain peace of Brahm.

We have learnt to believe in his existence, even before our existence. We have learnt that he is the source of this universe. He was there before the creation came into existence. He will be there after he dissolves this creation.

We have learnt that he is the eternal truth. Our faith in him now is unshakeable. We have realized that every other reality has its beginning and its end. And, every other reality changes its nature with time.

We have learnt that relationship between God and devotee is very personal. There is no place for mediators. The relationship is very sacred. It is intimate. It is unqualified love. It is unconditional surrender. It is union of mind and heart.

We have learnt that he is one and the same. All paths lead to him eventually. Some lead sooner, some later. Some lead with ease, some with trial and error. Our faith in his oneness is now unshakeable.

We have learnt that we have evolved different religions. We wanted to enjoy larger followings. We wanted to yield power over lager masses. We had vested interests in our doings.

We have learnt that salvation can only be granted by God him self. No religion can claim sole distributorship for offering salvation to mankind. One religion’s claim to be the only religion on earth that can lead humans to salvation could only have been inspired by vested interest for acquiring larger followings.

We have learnt that fidelity towards God is birth right of every individual. No religion can claim it as its exclusive domain. One religion’s claim that followers of every other religion are infidels could only have been inspired by vested interest for acquiring larger followings.

We have learnt that a personal relationship with God is birth right of every individual. No amount of restriction can eliminate it. Secular’s claim to remove religion from schools could only have been inspired by its inability to understand individual soul’s inherent craving for union with the Supreme Soul. Secularism may have adopted the path of negation to avoid its responsibility to rediscover the true meaning of these relationships.

We have learnt that God reveals him self in the form devotee loves him most. He can reveal him self as light without any form if his devotee wants to perceive him that way. He can reveal him self as Naaraayan in human form with four arms if his devotee wishes to recognize him in that manner.

We have realized that God who can create innumerable forms can also assume for him self any form that he wants. This universe and its mind-boggling variety are in it self a reflection of his creative faculties.

We have learnt that our deeds can turn us in to angels or in to animals. We can become like Gandhi who reminded the world of non-violence. We can become like Hitler who showed the world a man turning butcher of mankind. We can behave like animals though we have been given the human form. We can make our own destiny that would unfold slowly in successive births.

We have learnt that our sufferings in this life are of our own doing. We have our self sown the seed in the past. Past that we may not remember any more. Past, that has once belonged, to our own prior incarnations. That, our resentment, would be futile. That, our endeavor to change the situation, would be an inferior application of our free will. That we have a limited amount of will power to employ that free will to most of our advantage. That the most advantageous application of that will power would be to employ it for attaining freedom from rebirths.

We have learnt that our privileges in this life are the reward for our good deeds in past lives that we do not remember of. We can while away this privileged opportunity in enjoying the pleasures of present life that we earned our self in prior incarnations. We can engage our self in enjoyment of privileges until we exhaust them and then start afresh. Or, we can remain indifferent to pleasures that this life presents and work towards freedom from next birth. We can use these favored settings of our life to take it one step further.

We have choices. How we use them is our choice. Taking control of our own self is our choice. Letting our-self drift away with time is our choice. What choices we make are also our choice!

How we employ our resources and energies is our choice. We use them for benefit of self is our choice. We use them for welfare of others is also our choice.

We spend our time in advancing our interests is our choice. How we define our interests is our choice. Acquainting well our self with the world around us is our choice. Acquainting our self with Brahm is also our choice.

We attain peace of Brahm when our sins are all destroyed. When our doubts are all removed and we have acquired knowledge that matters. When we have gained control over our self and our passions. When we have learnt to deploy our resources to the welfare of all creatures. When we have acquainted our self with Brahm!

Shlok 26 : Those who have conquered kaam and Krodh; those who have attained self-control; and having had vision of ParBrahm – have recognized the Self, for such enlightened and self-restrained persons – everywhere there is peace of Brahm.

Conquering kaam and Krodh is necessary before we can attain peace of Brahm. Our passions and desires can take us far away from Brahm. Our anger can lead us to directions undesirable.

Attaining self-control is necessary before we can attain peace of Brahm. Without control over self we can be easily swayed by kaam and Krodh.

Vision of ParBrahm is possible if our call has that power. Our call has to be genuine and intense enough to be able to pull him towards us.

He comes that close to us, as close we get to him. How close to we get to him, is something we should ask our self.

Vision of ParBrahm is attained when he wants to reveal him self. And he reveals him self in the manner devotee loves him most.

Our ego is totally destroyed upon vision of ParBrahm. Our soul looses its distinct identity given to it by its ego. It recognizes it self, once having been the integral part of the Supreme Soul (ParBrahm).

It then attains the peace of Brahm. Its journey has now come to an end. It would now be free from the bondage of birth and death cycle.

Shlok 27 – 28 : O Arjun! The person – having renounced outer sense pleasures – setting vision steady between the eyebrows – making even the movement of inward and outward breath through nostrils – bring under control senses, mind and wisdom – having become free from all types of desires, fear and anger – becomes wholly occupied by the intent of Moksh – he is perpetually liberated.

When our eyes move in different directions our mind too follows them. Concentration is lost. When our vision is steady between the eyebrows, our mind is focused.

We all would have noticed that our breathing patterns change with our mental state. When we are agitated our breath is quick and unsteady. When our mind is calm our breath is slow and steady. When we are sad we breathe heavily.

We may not be consciously aware, flow of our inward outward breath through our left and right nostrils are not exactly same. This natural uneven pattern makes our mind inconstant. We need to make our breathing pattern even to make our mind constant. Very high level of concentration is required for deep meditation.

Wandering senses, drifting mind, unsteady wisdom, desires, fear, anger – these things do not let us remain focused. Entire focus of senses, mind and wisdom should be only on one subject, freedom from rebirths. There has to be only one object before our eyes: Moksh.

An incidence from Arjun’s childhood illustrates this well. Guru DronAachaarya told children: look at that tree. In the midst of leaves you will notice a bird sitting. You have to aim for its eye.

He asked one by one: what do you see? One said: the tree, branches, leaves, bird and the eye. Other said: branches, leaves, bird and the eye. Another said: bird and the eye. Finally it was Arjun’s turn. He said: only the eye.

Until the focus is at Moksh and Moksh only, it is difficult to attain Moksh.

Shlok 29 : And O Arjun! Receiver of all Yagya and Tup तप – Doer of good for all creatures – Great God of all worlds – thus knowing Him, a person attains Peace.

We attain peace when we come to know God. When we know him as the one who does good for all. He does no bad for any one. We do it to our-self. He is great – none can be compared to him. He is the master of the entire universe comprising of all solar systems. He receives our devotion, penance and religious austerity. He receives all our religious sacrifices, oblation and work performed as offering to him.

Shlok 19 - 21 & 24 – 26: Brahm (Brahman)

God reveals him self through his creation. Innumerable are his ways and manners. Vastness of its magnitude is simply beyond human comprehension.

We try to recognize few of his attributes and try to give them a name. By this we only try to visualize some of his attributes at a time.

When we visualize him as the Supreme Soul we call him ParBrahm. When we visualize him in his passive role we call him Brahm. In these names we perceive him as formless.

When we visualize his active roles we think of him as Brahmaa, Vishnu, Mahesh. In these names we perceive him in forms.

As the architect of this universe we think of him as Brahmaa. As the preserver of this universe we think of him as Vishnu.

Every thing that has a beginning must have an end. This creation too must dissolve one day as it originated once. Dissolution process is brought in action by him in his role as Mahesh. That marks the beginning of a new creation.

Everywhere in this creation we see the presence of seed and soil in one form or another. We witness the seed in male form and the soil in female form.

God reveals him self through his creation divided in his masculine and feminine attributes. It appears as if one is incomplete without the other.

We try to recognize few of his feminine attributes and try to give them a name. By this we only try to visualize some of his feminine attributes at a time.

As the giver of wisdom and knowledge we think of her as Ma Saraswati. As the grantor of prosperity and happiness we think of her as Ma Lakshmi. As the destroyer of evil in human we think of her as Ma Paarvati.

We try to recognize the connection between the male and female forms (masculine and feminine attributes) in his three major active roles.

We notice the connection between his two roles as Brahmaa and Saraswati – the architect and the educator. We notice the connection between his two roles as Vishnu and Lakshmi – the preserver with prosperity and happiness. We again notice the connection between his two roles as Mahesh and Paarvati – the destroyer evils and paving the way for new creation.

We grow up with these names and forms. Some of us find it easier to relate our self to one of them and worship those attributes. Yet others find an appeal in the profound concept that lay behind these names and forms.

God created us in his own image. We find it natural to perceive him in our own image.

Shlok 18: Braahman (Brahmin)

In ancient India (BhaaratVarsh) our society was divided in four classes. In chapter 4 shlok 13 Bhagwaan Shri Krishn says: According to deeds and traits – I have evolved four classes.

Soul emerges from Supreme Soul. At its origin it has no character of its own. It descends on this earth encased in this body. Its ego gives it a distinct identity. Its thoughts and actions are guided by this ego. It acquires various traits in varying degree through its journey by successive births.

Soul sheds its body at the time of departure from this earth. It does not carry with it in physical form the traits it acquired during its stay on the earth. In its successive birth it has to re-collect those traits from the environment of this earth.

During the process of birth and growing up it collects the traits from its parents and environment. Some traits it acquires during the process of its birth. That includes the genes it acquires from its earthly parents. Other traits it acquires in the process of its growing up. That includes the environment it receives in form of friends, teachers, surroundings and etc.

Each new birth gives it a place in the society. With that it gets a set environment to grow up. This place and environment is the result of its deeds through prior incarnations. These are not by its choice. It cannot choose its parents. It cannot choose its surroundings at the time of birth and its early childhood.

Depending on its traits and deeds in its prior incarnations it takes birth through Braahman parents or Kshatriya parents or Vaishya parents or Shoodr parents. Braahman parents provide it with an environment to grow up which leans towards acquiring spiritual knowledge for later guidance of the society. Kshatriya parents provide it with an environment to grow up as protectors of life and land of the society. Vaishya parents provide it with an environment to grow up as suppliers of necessities of life to the society. Shoodr parents provide it with an environment to grow up as provider of all services to the society.

God also gave it free will. It could use it to navigate itself through the course of life towards its journey to the Supreme Soul. It however chose to use it to interfere with the social structure to its personal advantage. In the process it destroyed the system through the ages that followed.

Braahman born was required to undertake a disciplined life style. First 25 years of his life was to be spent in total celibacy (Brahm'Charya). He would be engaging this period of his life in pursuit of knowledge. He would later be the teacher to the society.

Next 25 years would be spent in family life (Grihasth). He would be meeting his responsibility towards the society in giving it, its next generation. Children of next generation would be carrying the tradition after he is gone.

Following 25 years he would spend in the woods (Vaan'Prasth) living close to the Mother Nature. It would not keep him in day-to-day contact with children and household affairs. He would be gradually learning to detach him self from worldly affairs. He would also be getting a taste of the world away from the world.

Remaining part of his life would be spent in total abandonment of worldly ties. His sole occupation would be to focus his mind only on to the God. His preparation for the journey towards God would begin in full faith and consistency.

With time every thing must decay. So did the social system and structure.

Braahman was given the highest regard in the society of humans. Society regarded cow with the same reverence amongst all animals. Cow had the gentle nature of a Braahman and motherly instincts towards humans. Its milk nourished children of humans. Braahman children grew up with the gentle nature of cow. Elephant was regarded for its highly evolved mind in its animal body and its detached nature.

Braahman offers relatively accurate pronunciation of the original Sanskrit term, as we find it written in DevNaagri script. The beauty of this script is that we can pronounce each word exactly as we see it written on paper. This is possible because Sanskrit alphabet has double the number of letters as compared to English alphabet. This helps it offer a distinct intonation for each letter.

Brahmin is the spelling that appears in English dictionary and can offer a distorted pronunciation of the original Sanskrit term if read without the aid of such a dictionary that adequately describes how the word must be pronounced.

Addhyaay' 06 Shlok 01 to 47 Aatm'Sanyam'Yog' आत्मसंयमयोग

2nd edition — May 2002 — revised

6: 1 : Shri Bhagawaan said: O Arjun! That person who – without resorting to the result of work – does his work – such person is a Sannyaasi – that person is a yogi.

Sannyaasi > a hermit, a monk, a recluse. A hermit is one living in solitude esp. from religious motives. A monk is one of a religious community of men living apart under vows. A recluse is one living in complete retirement.
Yogi > an ascetic. An ascetic is a strict hermit, who practices severe self-discipline.

Bhagawaan Shri Krishn says: a Sannyaasi or, a yogi is one who does his work, but does not look for the result of such work.
In other words, what is necessary to become a true Sannyaasi or, a true yogi is to give up the desire for result of his work. Said differently, it is not necessary to live in solitude and practice severe self-discipline or, to become part of a religious community and live apart under vow or, to live in complete retirement.
In other words, outer form of the person does not make him a true Sannyaasi or a true yogi, but his inner condition makes him so. Outer form is his appearance and his life style. Inner condition is his mental makeup including his desires.
And, one who only gives up Agni (Life) is not a Sannyaasi. Also, one who only gives up work is not a yogi.

Bhagawaan Shri Krishn says: one who only gives up life is not a Sannyaasi. Giving up life would mean giving up what life demands of us. If life demands of us to take care of our family and we give up that responsibility – by doing so we do not become a Sannyaasi.

Bhagawaan Shri Krishn also says: one who only gives up work is not a yogi. Giving up work would mean giving up the work that our life demands of us. If life demands of us to work to earn our living and we avoid that – by doing so we do not become a yogi.

6: 2 : O Paandav! That what is known as Sannyaas – that you may understand as Yog. Because, one who does not give up resolve – cannot be called a yogi.

Bhagawaan Shri Krishn says: Sannyaas and Yog can be understood as one.
At the time of adopting Sannyaas we give up in front of fire our ties with the world. With those ties goes our resolve for worldly affairs.
Resolve means a fixed purpose. When we resolve to achieve something we work towards that objective. There is always a desire underneath that objective.
One who cannot give up the desire is not a yogi.
In this context, desire means desire for worldly ties and worldly affairs.

6: 4
When a person is not attached to
The pleasures obtainable through senses
And
When a person is not attached to
The work performed by him
At that time
The renouncer of all resolves
Such person Is called firmly established in Yog[i]

What would make a person un-attached to pleasures obtainable through senses? When a person is not suppressing the desire for sense pleasures, and yet has no desire for them.
Why not suppressing the desire for sense pleasures? Because, by suppressing our desires we are forcing our self. Desires will not go away. They will continue to accumulate within us. And at some point of time they will become very strong. Then suppression will not work. Accumulated desires will come in open with much greater force than ever before. This is not a very desirable situation. Besides, this defeats the very purpose of suppression. Basically, it does not work in the long run.
When a person has no desire for sense pleasures? When s/he has fully satisfied his/her desires, and no more of it is left. Or, when s/he has successfully diverted his/her desires towards attaining God.
What makes a person un-attached to work performed by him/her? When the person is no more concerned about the result of his/her work. When the person performs his/her work whole-heartedly and yet is not after the result. When the person knows that we have control over performance of our work, but not on its outcome. When the person fully understands and accepts that the outcome is the results of many factors, some within his/her control, and some not.
What would make us renouncer of all resolves? When we do not make any resolutions.
Why should we not make any resolutions? Because, a resolution makes us result oriented.
What is wrong with being result oriented? It gives rise to desire for specific outcome.
What is wrong with desire for specific outcome? Success brings us joy, and failure brings us grief.
What is wrong with success and failure? Success boosts our ego, and failure dampens it.
What is wrong with ego? Ego creates a barrier between God and us.

6: 5
Humans ought to elevate their Soul
They should never allow its downfall
Because the Soul is its own friend and
It is its own enemy as well

Human birth presents us with a unique opportunity. We can raise our soul higher and higher in each successive human birth. Gradually we can raise it to the level that it can aspire for merger with the Supreme Soul. In this manner it can act as its own friend.
Human birth presents us with a unique exposure. We can allow its downfall by engaging it in sense pleasures and in inhuman acts. We can turn a human into a beast. In this manner it can act as its own enemy.
Choice remains with us for God has given us certain degree of free will. By applying it appropriately we can elevate it. By applying it inappropriately we can degrade it. In this manner we give shape to our next birth. Born as human if we behave as animal, we cannot hope to have a human birth next.
We must recognize the limitation of our free will. The events of our current birth cannot be entirely free of the influences of our deeds in our prior births. We got to experience the left over result of our earlier deeds. We also have certain degree of freedom with regard to our new deeds in our present birth. Here we can apply our free will and try to raise our self, instead of letting we slip downwards.

6: 6
He who has won his Mind using his mind
His Mind itself is his friend
But he who has not won his Mind/Ego[ii]
For him it behaves like his enemy

Human Mind is the most difficult thing to rein. It can move with lightening speed and can render human will power quite helpless at times. We may know what is right for us. Yet we may not be able to do that. Our mind may lead us elsewhere.
There are so many avenues of distractions everywhere around us. Mind can very easily get led towards them. It happens all the time. It happens with all of us.
The beauty is that only too often our mind convinces us that what it is doing is the best thing for us!
To place our mind under effective control is essentially a hard task but those few who have achieved it, have done a commendable job. When it is fully under our control, it is our friend.
When we are under its control it leads us astray. This is when it behaves like our enemy for too often it shows us the wrong way. Our own mind, our own ego can be the worst of our enemies.

6: 7
He who has won him self
And has acquired total peace
His soul is established in the Supreme Soul
And
About heat & cold, joy & sorrow, and respect & disrespect
Always he maintains the same feelings

When our mind, our ego, our heart is fully under our control then we are in total peace for there is no conflict within us. We can then direct our soul wholly towards the Supreme Soul.
Heat and cold, be it of the climate or temperament; happiness and grief in our mind and heart; respect shown to us by others or insults inflicted at us by them – none of these truly matter then. They all feel the same. Various shades of life cannot distract us any more, nor can they create waves within our thoughts and emotions.

6: 8
Whose Mind is satisfied with Gyaan and Vigyaan[iii]
Who has become established at the highest place
And who has won all his senses
For whom clay, stone/jewel and gold are alike
Such Yogi’s Yog has been accomplished
So it is said

A person whose soul, reasoning faculty, mind, and heart is satisfied with acquired knowledge and understanding of God; and is also satisfied with direct experiences of God; who has no conflict and doubt left in his mind and heart about God with form or formless and about God with or without attributes; such person has raised himself to the highest place in understanding and experience of God.
A person, who has learnt to successfully rein his senses; who is no more guided by the senses instead guides them himself; such person when comes to treat clay, stone (ordinary, semi-precious, precious) and gold equally and the relative value of these objects do not matter to him any more; such person is said to be established in Yog.

6: 9
Amongst these Yogis
Best is the one who maintains equal spirit towards
Friend and enemy, Indifferent and judge
Those befitting of aversion and relatives
A saint and a sinner

Amongst the yogis as described in the earlier verse, one who has acquired some additional traits is the best. Such additional traits are the difficult ones that require a person a higher degree of command over one’s emotions likes and dislikes.
It is easy for any one to distinguish favorably and unfavorably between friends and foes, loved ones and hated ones, saints and sinners. But it is very difficult to treat them all equally. So, the person who has acquired these characteristics is even superior to the Yogis in general.

6: 10
Therefore, it is only sensible that such Yogi[iv]
Having tamed his mind, senses and the body
Having given up all desires and attachments
Having become established in a secluded spot
Having made his mind and heart stable[v]
Engages himself into continuous practice of Yog[i]

Taming our mind is the first requisite. Mind is capable of giving us a ride to directions that are not so desirable for this purpose.
Giving up desires and attachments is the next requisite. Desires can make the mind run around after objects undesirable for practice of Yog. Giving up attachments is equally important. Attachments can keep engaging our heart towards subjects and objects of attachment and thus, affect its stability.
Selection of a secluded spot is of significance because we need to physically separate ourselves from the avenues of distractions.
Attaining stability of mind and heart is necessary or else, they will give us a merry go round!
Finally, engaging our self into continuous practice is required. The emphasis is on continuity. The chain should not be broken. Interruptions can very well defeat the basic purpose.

6: 11
At a clean and spiritual place
Where sequentially kusha[vii], deerskin, and cloth are placed
Which is neither very high, nor very low
Setting the Seat firmly
6: 12
Sitting on that seat
Taming the tendencies of Chitt[viii] and Senses[ix]
Focusing the Mun (as in Sun)[x]
One should practice Yog for purification of the Self

Senses seek pleasure and they need to be reined for this purpose.
Focusing the mind is the natural requirement for it has a tendency to run around.
Purification of Self becomes a prime requirement. Living in this environment of the world our soul acquires plenty of traits from its surroundings, through the course of present as well as many a prior births in human and various other species[xi].

6: 13
After this
Keeping body, head and neck straight and immobile
And becoming steady
Setting the vision at the front-end of the nose
Not looking at other directions
6: 14
Established in BrahmCharya Vrat[xii]
Fearless and Tranquil
The cautious Yogi
Subduing the mind
Setting the Chitt[xiii] in Me[xiv]
And becomes wholly occupied, devoted and attached to Me
6: 15
In this manner
Perpetually remaining engaged in his Yog
And keeping his mind under his total control
Such Yogi attains
Moksh like Peace present in Me

The posture is important for meditation. Body should be erect, head and neck should be straight, and there should be no movement in body. The vision should be steady, not wavering to other directions and getting trapped into distractions. Setting it at the tip of the nose brings it in focus and helps concentrate, though the process may require some practice and may feel difficult initially.
Maintaining celibacy is absolutely essential until a certain stage and that stage is not achieved easily. He who has set himself to God must be fearless, for God will protect his interests if he is true to the God. Inner tranquility is necessary, because inner conflict will not allow focus on God.
Yogi has to be cautious. It is very easy to slip away to allurements of life, without even knowing when it happened. Constant vigil on one self is must. Undermining the power of Maya[xv] is not desirable.
Subduing the mind is important. An active mind cannot keep itself constantly immobile. Therefore, setting all thoughts and emotions solely towards God is essential. Entire occupation of our mind, entire devotion of our heart and all attachments of our whole being should be directed towards God.
Continuity is of essence. So is total control over mind. The process is long drawn and very difficult. The reward is the Peace that feels like Moksh, the kind of peace that is present only in the God.

6: 16
But O Arjun!
The person who eats too much
Or who does not eat at all
One who takes excessive sleep
Or who keeps awake in excess
Such person does not succeed in Yog
6: 17
One with appropriate mode of living
One remaining appropriately engaged in work
And one getting adequate sleep
Accomplishes this Yog
That destroys pain

Striking a balance in the life is important. Excess of nothing is desirable. Excess eating or sleeping is not desirable. Negative excesses like not eating at all or, not sleeping adequately are also not desirable. Basically, we should not try to conquer our nature. All we need is to place restraint on excesses.
Yog destroys pain. Pain can be physical or emotional. Failure in our resolves can bring pain in form of disappointment. Failure in human relationships can bring pain in form of trauma. Unfulfilled desires can bring us pain in form of depression. List can be unending. One who has accomplished Yog can go beyond pain. One firmly established in Yog has no resolve, has no desires, and has no attachments.

6: 18
When the disciplined mind becomes stable in the Soul
And the person becomes free from all desires
Then s/he is said to be engaged in Yog.

Our mind is very mobile. It is rarely stationary. It is filled with desires. When we wish to establish our self in Yog we need to discipline our mind. Once it is disciplined, it becomes stable. To keep it stable we need a focus. The focus needs to be inward looking.
Separated from the outer world, when this focus rests on the soul, its attention is removed from the desires that spring from coming in contact with the outer world. At this point, the person is called as being engaged in Yog. This Yog is the point of contact with the Supreme Soul.

6: 19
As the flame of a burning lamp does not flicker in a place
Where the breeze is stable,
A similar example is given for a Yogi with stable mind
Engaged in Yog of the Soul.

It is in the nature of the flame to flicker. So is the nature of the mind to be mobile. Moving breeze makes the flame flicker. Desires and attractions make the mind mobile.
Yogi whose mind is removed from the desires and attractions of the world around, his/her mind is stable like the flame of the burning lamp, which does not flicker where there is no breeze. Yogi’s mind is removed from the desires and attractions of the world around, only when it is in union with the Supreme Soul.

6: 20
Where the mind becomes stable by disciplining it
Through the practice of Yog,
There the Yogi remains satisfied within his/her soul
While looking through his/her soul
At the Supreme Soul.

Practice of Yog disciplines the mind and makes it stable. At this stage, Yogi’s soul comes in contact with the Supreme Soul. Being in that state, s/he remains satisfied within his/her self. This satisfaction from within, saves the person from desires and attractions from the outer world.

6: 21
That, which is beyond the senses and
That, which is attained by subtle and pure intelligence,
Such unending happiness is experienced in this state,
And, having become stable in this state
Yogi does not get moved from the
True nature of the soul or the Supreme Spirit.

Happiness that we derive from the contact of our senses is transitory. It comes and goes away. What is happiness derived from contact of our senses? Touch is a sense. When we touch someone we love we feel happy. When we touch something that gives us a sensation that we desire we feel happy. Sight is another sense. When we see someone we love we feel happy. When we see something that attracts us we feel happy. Hearing is another sense. When we hear from someone we love we feel happy. When we hear something we want to hear we feel happy. Smell is yet another sense. When we smell the scent of a person we love we feel happy. When we smell aroma of good food we feel happy. Taste is another sense. When we taste good food we feel happy.

Happiness that is derived from being in contact with the Supreme Soul is not temporary. It stays with us. It stays within us. It does not require external stimulants.

Happiness that is derived through the contact with senses always requires external stimulant. As we remove the stimulant the happiness is lost. Or if we alter the nature of the stimulant the happiness may be lost. For example: when we see someone we love we feel happy but when we see someone we hate we feel unhappy; or, when we hear our praise we feel happy but when we hear our criticism we feel unhappy.

Happiness that is derived from communion with the Supreme Soul does not require any external stimulant. It is a product from within self. It remains with our self. Such happiness is not attained by gross intelligence that we employ for dealing with the external world. Nor it is attained by the intelligence that is corrupted by desires for sense gratification. Such happiness is attained by subtle intelligence that does not remain within our grip unless we raise our self spiritually. It is attained when we have purified our intelligence by removing it from the desires of sense gratification.

When Yogi becomes stable in a state of such happiness then s/he experiences the true nature of the soul. True nature of the soul is that of the Supreme Soul[xvi]. At the beginning of the journey our soul had emerged form the Supreme Soul. At that time it had the characteristics of the Supreme Soul. As it progresses through its journey through this world it acquires different characteristics.

The Yogi, when in such state of happiness, experiences the communion with the Supreme Soul.

6: 22
After attaining such state, s/he would not accept
That there could be anything better to gain than this.
Yogi who has attained the stability in that state,
Great difficulties or troubles do not dispel him/her.

The state of happiness that is attained by such communion with God, the experience of it is something that cannot be compared to any other kind of happiness that we would have experienced earlier. The one who has attained it would not want to accept any other thing in exchange of this.
After experiencing this state of happiness, no trouble howsoever great can shake the Yogi permanently. Great difficulties may arise if some karmic debts remain unpaid but they cannot shake the faith of the Yogi.

6: 23
Such state should be understood as the Yogic state
That dispels all kinds of troubles.
The one who is desirous of attaining such state should
Practice this Yog happily with patience and determination.

The state in which a Yogi attains communion with God is a state that is capable of dispelling all kinds of trouble. Troubles may come depending on the state of karmic account of the individual but they cannot be of lasting nature.
Therefore, a person who aspires to attain such state of bliss should have determination and patience in practice of this Yog. Obstructions may come in the way but s/he should face them happily, for such difficulties would be transitory.

6: 24 & 25
Therefore, s/he should entirely give up all desires
Those arise from making resolutions.
Using the mind to tame the senses in every way
Using the intelligence to patiently raise one self
Above sense pleasures.
And should not think of any thing else
Having stabilized the mind on the Soul.

Resolutions that we make drive us to attain certain results. When such resolutions are for worldly desires our mind, efforts and determination all get focused at achieving those desired results. This process effectively removes us from attaining communion with the Supreme Soul. Therefore, it is necessary that we totally remove our self away from such resolutions. If there must be a resolution let it be the one for attaining communion with the Supreme Soul.

Senses are very powerful elements. They can drive us in any direction. They must be tamed and tamed in every way. Mind is the main victim of the senses as senses use it as the tool to make us drive in different directions. Therefore, we need to use that mind to tame the senses instead of letting senses drive it the way they want.

Sense pleasures our natural weakness. There is no point suppressing them. Instead we should let them stay where they are and raise our self above them so that they cannot reach up to influence us and for that we need to use our intelligence.

Thought process is the fastest moving element known to humans. Within seconds thoughts can reach from one end of the globe to the other end. Thinking is natural to human. Thoughts running around in different directions are quite a natural process. That tendency needs to be contained. Thoughts should be focused on one thing and only one thing, that is the thought of the Supreme Soul. In this manner we need to stabilize our mind at the Supreme Soul.

6: 26
Every direction from which the restless and unstable mind
Tries to run around outwardly
Hold it from all those directions and try to draw it inwardly
And keep trying to focus it towards the Soul

Mind is the most restless element that we know of. Keeping it stable looking inwardly is an extremely challenging task. It is relatively much easy to accept a challenge that has an outwardly existence, for example, an opponent, a rival. A challenge in the field of business, or education or even war is less demanding than a challenge to focus the mind inwardly and keep it stable at that for long period of time. We spend our life time warring with others be it on battleground or business rivalry or academic competition or sports and games or politics or religion. But we find it extremely difficult to be at war with the natural tendency of our own mind detouring outwardly. The task that a Yogi has is to contain this natural tendency of mind and draw it inwardly and then focus it towards the soul and hold it in that manner.

6: 27
In this manner whose mind has become calm and
Free of RajoGun and free of sin
Such Yogi who has acquired the condition of Brahm
Decidedly attains superior happiness

RajoGun[xvii] is the root cause of ambition, greed, and attachment among humans. Ambition, greed, and attachment give rise to desires, rivalry, unethical practices, and many other thoughts and deeds that lead us on the path of bad Karm.
The mind becomes calm when the Yogi has succeeded in focusing the mind inwardly for a prolonged period of time. When a Yogi has been able to free himself from tendencies induced by RajoGun and is able to stabilize him self in uninterrupted communion with the Supreme Soul Brahm, then he gradually acquires the condition of Brahm. In such state s/he experiences superior quality of happiness.

6: 28
In this manner, regularly practicing communion with Soul
Such Yogi becomes free from all sins
And gets united with the Brahm
And thus blissfully attains great happiness

Regular practice is of essence. Regular communion with the Soul gradually purifies the Yogi. Union with Brahm, the Supreme Soul takes place thereafter. That brings happiness of a different quality and magnitude.

6: 29
Those who’s Souls have become united
With the Supreme Soul through Yog
They look at everyone in the same way
Meaning they see the Soul in all beings
And all beings in the Soul

We know that we look at our self differently from others. The sense of I, my, and our separates me, and us from he, she, them, and theirs. From this originates the concept of family, group, sect, society, and nation. From that originates thoughts of superiority, rivalry, and many such things. Finally war, dominion, colonization, and so many actions spring from this. Thus, we enter into a vicious circle and bondage of Karm.

Brahm does not distinguish one from another. For him all are same. Yogi whose soul has attained union with the Supreme Soul Brahm he acquires the characteristics of Brahm. He then looks at all the same way. He does not differentiate between I, my, our, he, she, his, her, their, and such. To him everyone is same, and everything is same. There is no conflict whatsoever.

He sees him self in every one else and every one else within him self. There ends all distinctions, conflicts, envies, and any such trait that separates one from another. This whole gamut of creation has emerged from the One and will finally merge into that One. All that now appear distinct from each other originated from the same Brahm and therefore, did share common origin and character. Yogi raises himself above the constraints placed on the soul, through its association with the material world, by its union with the Brahm.

6: 30
Those men who see Me in all beings
And see all beings in Me
I do not cease for them
And they do not cease for Me

When we see Brahm in all beings and we see all beings within Brahm, then we see Brahm everywhere and in every thing and at every time and in every way. Then, Brahm never cease to exist for us. For, in every thing everywhere we see Brahm.
Brahm is unattached to His creation. The process of creation goes on in accordance with the individual Karm of all those who are part of the creation. It’s a self-evolving process that goes on without interference of Brahm. Thus, Brahm does not have direct interaction with them. But for those who have attained union with Brahm they remain privileged. From then on, until their Moksh, Brahm guides them and helps them attain Moksh.

6: 31
In this manner the Yogi
Who remains steady in one thought
And worships Me as present in all beings
Such Yogi even if is bound in every thing
Still remains bound in Me

The life of a Yogi changes after union with the Supreme Soul. He remains part of this material world. Yet his thoughts and his true spirit remain with the Supreme Spirit. He has only one focus, and devotion that is for the One who is present in all beings.
But until this body has to stay the Yogi has to live in this material world. He cannot separate himself totally from it. He may rather want to be in it. For, he may have unfinished Karm for which he may have to carry on with the body to pay for his karmic debts. Thus he may be bound by every thing around him. Yet, he would be truly bound to the Supreme Soul. His involvement may be with the material world and its subjects but his loyalty will be only to the Brahm.

6: 32
And O Arjun! That Yogi
Who sees in all beings the same like him self
And everywhere treats pain and pleasure alike
He is deemed to be superior of all Yogis

Amongst all the Yogis, he is the superior who can treat all shades of life alike, be they joy or sorrow, pain or pleasure, hate or love, sinner or pious, good or bad, gentle or hard, cruel or kind, believer or agnostic.
Brahm does not differentiate between souls with differing qualities. He is beyond emotions, attachments and desire for results. He does not treat different people differently. If people appear to have different treatment by their respective fate it is because of their respective Karm. Brahm does not look at them differently. A Yogi has to gradually acquire the qualities of Brahm before attaining his Moksh.

6: 33
Arjun said: O MadhuSudan!
Now that you spoke of the need for the Yogi
To look at everyone and everything in the same way,
I tend to find that situation difficult to attain and maintain
Due to mind’s restless and unstable nature.

Shri Krishn had been explaining to Arjun that the Yogi needed to rise to a level whereby he looked at everyone the same way disregard whether the person was sinner or pious, loving or hateful, cruel or gentle, or whatever. Similarly he needed to look at all phases of life in the same way disregard whether life brought him happiness or sorrow, pain or pleasure, or so.
Arjun’s concern was that attaining such a state and then maintaining that state of mind in a stable manner was extremely difficult because of mind’s very nature that does not allow it to stay at one place and in one state for any length of time.

6: 34
O Krishn! This mind is really very restless and
Churning and tormenting in its nature,
And in that respect it is mighty untiring as well,
Therefore, I tend to think of taming the mind
As difficult and painful task as could be to stop the wind.

Those of us who have tried to control the mind inwardly, and bring it totally under our control with focus within, and keep it that way for a length of time, would have known how mighty difficult a task it is. Let us make a resolve that we would think of God alone and nothing else for only half an hour and try it. We will be amazed how many times our mind will give us a run around. That will be enough to tell us why Arjun perceived taming the mind as difficult as stopping the wind.

6: 35
Shri Bhagawaan said: O Mahaabaaho!
Undeniably it is very difficult to keep the mind under control
And it is very restless too
But O Kaunteya! It can be tamed
By continuous practice and
By absence of worldly desires and passions

Bhagawaan Shri Krishn accepted Arjun’s concern but he indicated that it is not impossible. For one, it needed continuous practice. Giving up after partial success wouldn’t do. Continuity is of essence. Besides, absence of worldly desires and passions is equally needed. For, these can easily bring distractions and interruptions in the continuity of practice.

6: 36
I am agreeable to this
That the person whose mind is not under control
For such person Yog is difficult to accomplish,
And for the person desirous of winning over the mind
There are many ways by which Yog can be accomplished.

While He agreed that Yog is difficult to be accomplished by a person whose mind is not under control, Bhagawaan Shri Krishn also indicated that there are many ways by which one can certainly tame his mind if he is desirous of doing so.

6: 37
At this, Arjun said: O Shri Krishn!
The person who has faithfully been a Yogi
But could not control himself
And thus, strayed away from Yog
Such a Yogi does not attain the goal of Yog
That is the vision of God
And then what kind of end does he get finally?

Listening to Shri Krishn speaking about Yog and Yogis, Arjun gets a doubt. He thinks of a Yogi who had been faithful to Yog for all his life, but could not restrain himself towards the end of his life. The power of Maya prevalent in the world got better of him. He fell for worldly desires.
Such a Yogi lost his way and wandered away. What would happen to him? He would not be able to attain the final result of his efforts. The final goal of a Yogi being the vision of God in the manner he wishes to see God. That he would not achieve. What then would happen to him?

6: 38
O Mahaabaaho! On the way to attaining Brahm, a Yogi who lost his way and drifted away, having become attached to the worldly desires, does he become shelter-less? Does he belong neither to the world, nor to the God? Does he get shattered, like a torn cloud? Does he have no refuge at all?

Arjun’s questions reveal the anguish of a Yogi who faithfully remained devoted to God all his numerous lives but when the time for final judgment came and he was subjected to the ultimate test, he fell for what he wasn’t looking for (worldly attractions can be mighty powerful)! His mind, which had been tamed and retained under total control, finally at the crucial moment gave way, and he got induced by the power of RajoGun before his death. RajoGun filled his mind with the desire to attain the success of material world in place of his tireless efforts for attaining Brahm.
What would happen to such a person? Would he lose both his ends? Of his choice he had long before left the attachments to the world, and now he lost his cherished devotion for the God? Would he not belong to either – neither to the world, nor to the God? Would he have no shelter? Would he have no refuge? What would be his end? The cloud covers the sky. And then comes a mighty blow of wind. The cloud is torn into pieces. No more it has the ability to rain. The Yogi who strayed away does he become like this?

6: 39
O Shri Krishn! You are the only One
Who can fully remove this doubt of mine
Because except You no one I can find
Who can remove my doubt
6: 40
On being asked so by Arjun, Shri Bhagawaan said: O Paarth! That man neither perishes in this world, nor in the other world. O dear! No man is ever subjected to decay, if he works for raising the Soul within him.

Bhagawaan Shri Krishn clarified the doubt of Arjun. This world would also accept him and he will attain God as well. One who has submitted himself to God does not see his ruin. When a person works for evolving his soul spiritually, no matter what comes, he cannot decay to his end.

6: 41
That Yogi who has fallen from virtue
Attains a world where those go who have been pious through their lives
There he lives for many years and then
He takes birth in the house of prosperous
Dignified men of pure conduct

This world that we live in has all shades of life. There are other worlds, other solar systems as well. When our soul leaves our body, it has to go somewhere and rest, before it can come back in another body, when the time is ripe. That somewhere depends on the Karm (deeds) of that soul. It is not important what name we give to that place. What matters is the kind of privileges that place and its environment offer.

Yogi who had raised his soul spiritually, but fell from virtue before attaining Moksh, has another life to take, to pay his karmic debts. But that would happen at the time appropriate. In between he will have a proper shelter depending on his prior Karm. Having worked substantially to elevate his soul spiritually he is due for some reward. So the soul finds its place in a world where pious souls go. There it has many years to spend, to enjoy the fruits of his Karm.

Then the soul descends on the earth to take birth in a family, which can offer it appropriate environment to proceeds towards its next journey. Therefore, it would be a house of a man of adequate prosperity so that the soul does not have to spend the life struggling to make ends meet. It would be a house of people of noble character so that the soul has proper soil to flourish in the right direction.

6: 42
Or, such people take birth in the family of enlightened Yogis
But this kind of birth in this world
Is undoubtedly extremely difficult to get

Alternatively, few souls may take birth in the families of enlightened Yogis where it can have the right environment from the very start. This would be the case only if the soul had little karmic debt left, where the soul’s fall from virtue was very minor. Such souls will be very few and so will be such houses of enlightened Yogis. Therefore, such births will be extremely difficult to get.

6: 43
O Kurunandan! That man attains with ease
His prior accumulation of spiritual wisdom
from his previous birth and earlier body.
And with its influence he attempts once again
With even greater determination and effort than ever before
To attain his goal

Yogi who had once fallen from virtue through attraction of worldly desires does not lose his earlier credits. The spiritual wisdom he had earlier acquired through the passage of time over his journey through many births is not lost to him forever. It comes back to him with ease but at the right time. Not that he has it all at the time of his new birth, because if he had fallen in his prior birth, he must first pay his karmic debts in present birth and only then, at a right time, the knowledge of his past birth would return to him. To earn this knowledge he will not have to go through the natural process of acquiring it, taking many years or many births again. It would come to him all gradually and mysteriously, through a process only understandable by those who are subjected to it.

He would then know the very purpose of his present birth, which he was so far quite unaware of. This realization itself will give him a broad sense of direction to which his remaining life would follow. Knowing then the true purpose of his present birth he would engage himself with much greater force and determination to acquire what he had lost in his prior birth. His efforts will now have a renewed zeal that would carry him through the course of his remaining journey. That will be the journey to Moksh, his dissolution into the Soul Supreme.

6: 44
On account of continuous practice during prior births
He keeps getting drawn as if not being within his own power
Towards the complete attainment of his object

Once such awareness dawns on him with regard to his true purpose of present birth, he is drawn towards it as if he was being pulled by an invisible powerful magnet. And that magnet is none other than the Supreme Soul itself. He had fallen from virtue is another thing and for that he has paid his karmic debts or he will pay for them before end of this journey. His being rescued by the Supreme Soul is another thing because there remains his sole loyalty now.

6: 45
With the help of perfection acquired through the course of many prior births, such Yogi practicing with effort and dedication, becomes accomplished in this life itself; and by neutralizing all his Karm, he attains the Supreme state.

God helps the Yogi who has offered his total loyalty to Him. He guides him in a mysterious way. He helps him neutralize his remaining Karm, something that we call sin. Yogi however has to work with total dedication to reach Him. Yogi works his way through the present birth towards the same objective, with the help of the abilities that he had acquired over many prior births. Finally with undiluted effort and dedication, and essentially with the Grace of God, he is able to neutralize all his Karm and then with a clean slate and empty hand he reaches Him. At this stage his own identity (his ego) is dissolved in the One he had been seeking so long. This is where his journey ends. The soul merges within the Supreme Soul.

6: 46
Because Yogi is superior to ascetic
Also to those knowledgeable in scriptures
And he is superior to those who work for desired result
Therefore, O Arjun! You become a Yogi
6: 47
Amongst all Yogis, the one who
Has focused unto Me with faith
And his soul remains immersed in Me
Such Yogi is most acceptable to Me

One focus, one desire, one thought – that of Him – makes a Yogi most loved one by Him.

Addhyaay' 07 Shlok 01 to 30 Gyaan'Vigyaan'Yog' ज्ञानविज्ञानयोग

1st edition — June 2002

7: 1
Shri Bhagwaan said: O Paarth!
You can know my entire being
By listening to me, without doubt in mind,
With total devotion towards me,
And remaining fully absorbed in me.
Thus being in Yog,
Now you listen to me.

Doubts arising from the preconditioning of mind are the prime obstacle in knowing God well. We need to deal with our doubts first. Devotion, that is total, is of essence. Mind must not run around, it must be fully absorbed in thoughts of God. That is the state Yog.

7: 2
For you, I shall speak fully,
Of this worldly knowledge[1]
And the true knowledge of the Soul[2]
After knowing which
Nothing will remain worth knowing, in this world

Knowledge of Brahm, the Supreme Soul, is attained by a soul after numerous births on this earth. After gaining knowledge of Brahm, no other knowledge that we may have acquired seems to be of any consequence. Before proceeding to acquire the knowledge of Brahm, it is necessary to empty our self from preconditioning of mind, that has been carefully cultivated, through the passage of our life, by culture, religion, education, media and such others.

7: 3
Of thousands of people only a rare one
Attempts to attain me and
Among those Yogis who so attempt
Only a rare one becoming fully absorbed in me
Comes to know my real nature
Meaning, knows me truly

We all are preoccupied with our dreams, desires, and attachments but none of them include the Supreme Soul, whose offshoots we all are. Forgotten we have our true origin, distracted by the attractions of this material world. After long arduous journey through numerous births in different species we finally come to realize our true goal of human birth, and then we try to attain Brahm.
As our dedication with the material world was total when that was our object of life, similarly our dedication towards the Brahm has to be total when that becomes our goal of human birth. Rare souls come to acquire this state of dedication that leads him to the true knowledge of Brahm.

7: 4 & 5
But O Arjun!
Earth, Water, Fire, Air, and Sky[3],
Mind[4], discrimination,[5] and ego[6],
My nature[7] is divided in these eight kinds.
O Mahaabaaho Arjun!
But this is my secondary nature,
Different from this is my primary nature,
By which this world exists and,
The life is inducted into it.

The objects in this world are made of five base elements, which reveal themselves in different forms in different scenarios, though we may not always recognize them, in those forms. We know that blood is essential for a living body and we also know that water is the major element in the blood. We may not agree but in our flesh earth is a major element and finally the body goes into earth after death. We may not realize that our sexual urge and our anger, passion, etc. have the element of fire within it that gives it its character. We may not perceive it that way but air is an element behind the flighty nature of our mind. And the vast emptiness of the sky and its base element can be experienced in the state of Samaadhi, in which we attain the union with the Supreme Soul, in a state of void (emptiness).

Mind is the instrument by which sense objects attract us. Discrimination is the tool that we use to distinguish the relative significance of our desires and attachments versus our inborn need to seek Moksh. Ego is the base element that separates us from our origin Brahm.

Earth, water, fire, air, sky, mind, discrimination, and ego are the eight secondary natures of Brahm. As we are offshoots of Brahm we acquire the same nature. The difference is in handling of that nature. We become slave of it. Brahm remains independent of it.

Primary nature of Brahm is different. From that we receive our life form. Through that, this universe exists and operates.

7: 6
And O Arjun! You only understand this much that,
These entire animate or inanimate objects of Creation[8]
Originate from My these two natures, and
I am the operative cause, the origin of all beings[9]
And I am also the annihilation of the whole universe[10]
Meaning, the root cause of this Creation.

The entire creation and all subjects and objects in it, be animate or inanimate, originate from the primary and secondary natures of Brahm. From Him originates the entire creation and through Him operates this entire universe. Finally, at the end of the creation cycle, the entire creation dissolves within Him, to give way to another new creation. He is the sole root cause of this creative process.

7: 7
Therefore, O Dhananjay!
Of this universe, except Me
There is no other principal cause.
This entire universe has been woven in Me
Like gems threaded in one single thread.

Everything that we see or do not see, everything that we perceive or do not perceive, everything for that matter in this entire universe is inter-woven, inter-connected, inter-dependent. And it is like one single garland in which all gems have been threaded together, within His being, the Brahm. All originate from him and all dissolve in Him. Nothing has existence independent of Him.

7: 8
O Arjun! I am the taste in the Water,
Light in the Moon and the Sun, Omkaar[11] in all Veds
Sound[12] in the Sky[13] and the Man’s manhood
7: 9
Sacred smell[14] of the Earth and the brilliance of the Fire
In all beings their Life and ascetics’ penance[15]
7: 10
Know Me as the eternal Seed of all beings
I am the discrimination[16] of the wise
And the brilliance of the brilliants

He pervades through everything in this universe. From, Him originated everything in this universe. So is His existence everywhere and in everything. He is present in the water as its thirst quenching life-giving property. He is the calm cool soft light of the Moon that brings us the love, beauty, and peace. He is the light, heat, and warmth of the Sun, which gives us life and growth to all vegetation. He represents the beginning and the end of all Vedic rituals with the sacred syllable Om. He is the sound that moves through the ether and reaches us. He is the man’s manhood, which represents the seed of a new creation, through child’s body and life. Urban life has made us forget the smell of the earth. She is our mother earth that gives us the means of sustenance of our life. He resides in the brilliance of the fire that lets us eat cooked food and sustain this life.

He is life energy in all living-beings. He is the sustaining force behind the penance of ascetics. He is the first seed of all this creation. Amongst the wise He is their wisdom. Amongst the brilliants He is their splendor.

7: 11
O BhaaratShreshth!
I am the detached desire-less power of the powerful
Meaning their true ability,
And, the Kaam according to Dharm, amongst all beings

He is the strength of the powerful, but not that strength which is employed for abuse, also not that strength which is employed to favor those we are attached to, and not that strength which is employed to attain desire-filled personal ends. It is the true strength of the powerful person that is employed without desire for return and attachment.
He is the Kaam, the desire to mate with the object of family continuity, for letting the creation go on, but not the carnal appetite which is at the root of many vices.

7: 12
Those inclinations that arise from Satv'Gun
And those from RajoGun and TamoGun
Know that all of them originate from me
Though, in reality, I am not in them and
They are not in me

Satv'Gun, being pure, binds the soul with happiness and knowledge. Desire-filled RajoGun is the cause of ambition/greed and attachments. It binds the soul in the shackles of Karm. TamoGun is born of ignorance that infatuates all bodied souls. It binds the soul through confusion/distraction/distress, inactivity/idleness, and excessive sleep. A bodied soul is led by Satv'Gun towards happiness, by RajoGun towards Karm and by TamoGun towards confusion/distraction/distress[17].
Satv'Gun, RajoGun, and TamoGun originate from the Supreme Soul, meaning, their existence in this world is due to Him otherwise, they would not exist. He is not in them, meaning, He is not part of them when they are active on this earth (and thus, influence all living creatures on this earth). And, they are not in Him, meaning, they are not able to influence Him (like they can influence all other creatures).

7: 13
Because Satv'Gun, RajoGun and TamoGun are in action
Induced by them this entire world is being deluded[18]
Therefore, no one knows Me, as I am beyond these

Satv'Gun, being pure, binds the soul with happiness and knowledge. Desire-filled RajoGun is the cause of ambition/greed and attachments. It binds the soul in the shackles of Karm. TamoGun is born of ignorance that infatuates all bodied souls. It binds the soul through confusion/distraction/distress, inactivity/idleness, and excessive sleep. A bodied soul is led by Satv'Gun towards happiness, by RajoGun towards Karm and by TamoGun towards confusion/distraction/distress[19].
These three Gun(s)[20] are in action and they influence every being on this earth. We all behave differently, at different times and in different situations, depending on the degree of collective influence of these three Gun(s). Remaining under their spell we tend to forget the Supreme Soul who is beyond these three Gun(s)[21].

7: 14
This Supernatural or Wondrous Maya of mine
Which is made of three Gun(s) is almost impenetrable
But those men who continually remain immersed in me
They can cross the barrier of this Maya

This spider web like phenomenal Maya woven by Satv'Gun, RajoGun, and TamoGun is impossible to come out of, except with His help.

7: 15
Those people whose knowledge has been seized by Maya
Such people possessing infernal nature[22]
Do not worship Me in true form
Due to their ignorance

Many people worship Him in many inferior modes, which can be understood by presence of many cults on this earth. Such souls have lost the knowledge of true nature of the Supreme Soul under the spell of Maya, and due to their ignorance they worship Him in forms that are not His true form.

7: 16
O Bharat-Shreshth Arjun!
Those people who worship me are of four types
One, those who are in trouble
Second, those who are desirous of knowing me
Third, those desirous of acquiring wealth
And fourth, the wise
7: 17
Amongst them, one with continual unending devotion
The wise one is the best
I am very dear to the wise who knows my true nature
And that wise person is very dear to me
7: 18
Though these all types of people are good
But amongst them the wise is like me, so I consider
Because understanding me as the best recourse
He takes refuge in me and remains well settled in me

We often remember God when we are in trouble. Visualize we are traveling by air, enjoying the food, music and movie. Captain announces the plane is going to crash. Besides fear the other thought is of God. Until now we did not remember Him, but now we suddenly come to remember Him for saving us.
Some of us are curious about Him. We read about Him. We listen to discourses about Him. We meditate on Him as advised. Yet others are greedy and pray to Him for more wealth. Some remember Him to pray for a lottery or some other desired success.
Lastly there are the wise that know that the greatest treasure is in attaining Him, and nothing else. These are the one who continually remain devoted in His thoughts. Such person knows that He is the last recourse, the true shelter of the mankind. And therefore, rest is to be ignored, focus has to be on Him. To them He is the dearest, and to Him these people are the dearest. The love is mutual.

7: 19
After numerous births, in his last birth
One who acquires the true knowledge[23]
Such man, knowing that
All this is Vasudev only, worships me
Such great soul is rare to find

Soul has to evolve it self spiritually through the course of numerous births and gradually come to acquire the true knowledge. Then he comes to realize that the entire creation, including him, has originated from the Supreme Soul. He also comes to realize that nothing in this world is of lasting value except the One where his origin is. Then he worships Him with total dedication with a single motive, to attain Him. Such desire prevails on him during his last birth.

7: 20
Due to different kind of desires
Those people whose knowledge has been lost
And those who have been subservient to their nature
Such ignorant people, according to various rituals
Take refuge in different Devtas[24]

We humans have different needs, different desires. When we desire Moksh, freedom from cycle of birth and death, we worship Naaraayan. He is the personification of the Supreme Soul. His Avataar[25] was Vaasudev Shri Krishn in DwaaparYug, and Shri Raam in Treta Yug. When we desire wealth and happiness we worship Devi Lakshmi. When we desire competence in education, music, literature, and arts we worship Devi Saraswati. When we desire good husband we worship Shiv Shankar. When we desire good rains we worship Indr. When we seek knowledge and success we worship Ganesh.
With lower-end desires we worship lower Devi-devtas. Kaali[26], among all, has the most misunderstood image because the way she has been symbolized, though it has very profound meaning[27]. There is another reason why she is misunderstood. It is because, a sect of people worship her for lower-end objectives. Disregard the objective, if worship is genuine the desire is granted. For, every Karm (deed) must bear the fruit. This is one of the Laws of Creation.

7: 21
Each devotee who wishes to worship a different Devta
With faith
Each such devotee’s faith, I stabilize towards that Devta

God has given us free will and He lets us use it the way we want. If we do not want Moksh, it is fine. If we want worldly objects and success, that is fine too. For such desires we want to worship other Devi Devta, it is fine as well. These other Devi Devtas are personification of different aspects of God himself. In whichever aspect of God we wish to worship Him, He stabilizes our faith in that aspect of His. The result of such worship comes to us, in that form, as well.

7: 22
And that person with that faith, worships that Devta
And through that Devta, he undoubtedly attains
His desired wishes, as pre-arranged by Me

When a person worships a different aspect of God, with a different desire to attain, and he does it so with faith and devotion, he gets his desired result. The result that can be so attained, by worshipping one specific aspect of God, in form of a specific Devi Devta, that result too has been set by God himself. Meaning, if a person worships Devi Lakshmi with faith and devotion for wealth and happiness and he thereby attains it, it is because God himself has arranged that, those who would worship Devi Lakshmi with faith and devotion, will attain wealth and happiness.

7: 23
But, for those people of limited wisdom
The fruit of their faith and devotion, which they so attain
Is perishable!
Those who worship Devtas, they attain them
Those who worship Me, they attain Me

When we worship a specific aspect of God, in form of a specific Devi Devta, we get the desired results, but such results are only for limited period of time and limited use. Those of us who worship God in such of His secondary aspects, which grant us material success and worldly objects and pleasures, get the blessings of those aspects of God, in form of those Devi Devtas. But those of us worship God in His primary aspect, which grants us Moksh, get the blessings of God, in His that aspect. Basically we get what we seek.

7: 24
Not knowing of my indestructible nature, that is beyond the comprehension of mind and intellect, ignorant men see Me born as a human, and think of Me as a mortal.

God’s infinite nature is beyond human comprehension through application of mind and intellect. When we see Him in the body of a mortal person we perceive Him that way. That is how people of His time perceived Vaasudev Shri Krishn, because He had taken birth as a mortal.
Avataar is a state when God descends on earth in form of a creature with the intent to perform some specific task that cannot be performed by other creatures. During such incarnation He himself is governed by the Laws of the Land. In other words, if He is born as a human then He lives like a human with most apparent human limitations as well. This part of his role-play is called as His Lila. Lila signifies God becoming like a simple man. God is the protector of his creation and He does it so by following the rules He has made for everybody, not making an exception for him self. In chapter 4 Shlok 7–8 He told Arjun why He had assumed the mortal form.

7: 25
And, because of my YogMaya, the hidden Me, does not become apparent to all, and this ignorant mass of people do not know Me, the unborn and the unending.

As an Avataar God is born like a mortal, lives like a mortal, and behaves like a mortal. The true Him remains hidden from all by his YogMaya. YogMaya is his power to create a veil between Him and the rest of the world. Even he is so close, He cannot be seen due to the veil in-between. His true nature is not revealed to the masses. We think of Him as a common mortal, not knowing that He is the unborn, unending, the only One.

7: 26
O Arjun! I know all the beings[28] that existed in the Past, all those who exist in the Present, and all those who will come to exist in the Future, but, none among them knows Me.

God knows all of us, animate or inanimate, of past, present, and future but we do not know Him. We come to know Him when we acquire his nature, through a long and arduous journey of spiritual evolution, through numerous births in numerous species, depending upon our individual Karm.

7: 27
O greatest Tapasvi BharatVanshi Arjun!
In this world, arising from desire, hatred and hostility
Are the conflicts that bring happiness and unhappiness
And deluded by them, creatures are attaining ignorance

When a soul leaves its origin the Supreme Soul, and commences its journey through births in this world, and comes under the spell of Satv'Gun, RajoGun, and TamoGun and thus, acquires many traits like desire, attachment, hatred, envy, enmity, etc. it gets into conflict situations that places it in a circle of ever deluding happiness that is never permanent. Through this perplexity and confusion it gradually looses the knowledge of Brahm with which it left its abode. This loss of true knowledge is the spiritual ignorance that most of the mankind reflects today.

7: 28
But, people of noble conduct
Those whose sins have been destroyed
And those who have strong devotion and resolve
And those who have become free of confusion
Arising from all kinds of conflicts
Such devotees only worship Me

Though practically the whole world is immersed in spiritual ignorance, and all souls having forgotten their true nature, yet there are rare few who count themselves out. Their karmic debts are mostly paid for, some left. They have strong devotion and determination for attaining Brahm. They have gradually freed themselves of conflict situations of life, in most segments of their life. Such people only find solace in worshipping Him continually.

7: 29
And those who take refuge in Me
And try to attain freedom from old age and death
Such people come to know Brahm
And the whole of Spirituality
And the whole concept of Karm

hen we take refuge in Him, that is, we surrender our self totally to Him, then He him self gradually imparts the knowledge to us. He gives us the knowledge of Brahm, the knowledge relating to the whole gamut of spirituality, the knowledge of the Karmic Wheel and its operation. This is when we take refuge in Him and seek Moksh, that is, freedom from birth and death cycle. He is the teacher to the world. The true knowledge can only be derived from Him.

7: 30
And those men who know Me at the Time of their End
Such men attain Me

Time of our death has significant bearing on our next birth. At the time of our end, the thought, the feeling, the faith, the desire, or the attachment that prevails on our mind, matters lot with regard to our next birth[29]. If the death is in normal course and we are kind of expecting it then, generally, on our mind are the thoughts that kept bothering us in recent times. It could be related to our family matters, or loved ones, or financial and business matters, matters related to our profession, matters related to our unfulfilled desires from life. It could even be thoughts of hatred, envy, enmity, hostility, bitterness, or any such thing. The soul carries with it this last impression and comes back to next life with it.

The thought of God is rarely on our mind at the time of death unless we had been thinking of Him all along, almost most of the time. If we did, we would die with the thought of God. If our desire is not to return to the world again, get freedom from birth and death cycle, and we seek this as a boon at the time of our death, it is granted to us. But wanting it now while thinking of it, reading about it, talking about it is quite a different matter. Remembering it right at the spot of our death is quite a different thing. If that is what we are able to manage then we can certainly achieve it. But to manage that at that point of time, we would need our focus all the time at it. Because the death may not necessarily come to us well announced. Even if it does with a warning our mind may be so occupied with that warning it self or other matters that we may still miss it. Therefore, it needs to be a matter of constant practice from now on, to at least hope to remember of it in the last moment of ours.

Addhyaay' 08 Shlok 05 to 28 Akshar'Brahm'Yog' अक्षरब्रह्मयोग

1st edition — June 2002

8: 5
The man who, at the time of his death
Remembering Me, leaves his body
He evidently attains My Form
There is no doubt in it

Notes

The rare few of us, who are fortunate enough to remember God to the exclusion of any other thought, at the time of death, those of us attain the form of God. Their soul assumes the same form, which is the form of the Supreme Soul. Their soul looses its separate identity and merges into the Supreme Soul and thus, becomes one and the same.

8: 6
Because O Kaunteya! The person
With whichever inclination he leaves the body
He attains that inclination
For, he had been with that inclination all the while

Notes

Our inclination, our mental disposition at the time of our death is important. We attain what we incline at the time of death. We attain Moksh if that is our inclination at the time of death. That is same as attaining God, or merging into the Supreme Soul. Our inclination towards God at the time of our death takes us to Him directly. Probably we humans have learnt from Him. When we hang a person to death we ask: Say what are you last wish? However we do retain one reservation. While we might be inclined to meet any of his wishes we certainly are not prepared to grant him freedom from being hanged. But God has no such reservation. He offers anything that we may want. We want freedom from another birth and another death, fine that would be granted. But for this, we have to do at least one small thing. We may not take the trouble of asking for it, but we have to at least think of it. Even the thought of it would be granted. But what if we are thinking of the money we lost in a deal recently. Or, what if we are thinking of how the family would survive after death?

So we will come back once again to make another attempt to fulfill our last wishes.

8: 7
Therefore, all the while You remember Me
And also fight the battle
In this manner, offering Your actions to Me
With your mind and discrimination[1]
Focusing Your Self unto Me
Undoubtedly You will attain Me

Notes

If Arjun would be remembering Him all while, as he would be fighting the battle, his war efforts would take an entirely different shape and character. No more he would be fighting the battle to revenge those who have wronged them time and again abusing their nobility. This would remove the element of emotions from his Karm. No more he would be fighting a battle with the desire to defeat his adversaries. This would remove the element of desire for result of his Karm. No more he would be worried that there stood many a loved ones amongst those who were now at war with him. This would remove the element of attachments from his Karm. He would be able to do his predestined Karm with detachment and devoid of desire for result. This is personification of Karm Yog.

If Arjun would be fighting the battle he would be acting as an instrument of Vidhata. A-Dharm when reaches a limit it has to be eliminated. God would not do it Him self as He would not interfere with Karm of His subjects. However, He would raise one of His subjects who would be instrumental to eliminating A-Dharm. That was Arjun’s predestined Karm.

If Arjun would be offering his actions to God then he would not doing such Karm for him self. If he is not doing Karm for him self then such Karm cannot bind him. Doing his Karm and offering his actions to God he would be freed from bondage of such Karm. He would not be subjected to the necessity of experiencing the fruit of such Karm, which would involve killing numerous men. He would not be bound by such Karm because, in this case, he is being instrumental to a Divine purpose. Death that he would be handing over to many would be the fruit of their own Karm who would be receiving it. We would not want to be the judge of the situation because we would not know what were their respective Karm, of all those men, who would now be handed over their deaths by the hands of Arjun. If Arjun would be using his discrimination and he would be focusing his mind unto God while doing his Karm he would earn for him self the fruit of such Karm as attaining God.

8: 8
O PrithaPutr!
Through the Yog of Practice, mind that has been stabilized
With the help of it, continually meditating on Me
The person attains the divine Supreme Spirit

Notes

We all are well aware of flighty nature of mind. It is never static. It always keeps running around. Practice is the only way to gradually bring it around being stable. Practice has to be continual to be effective. Practice over a long period and with determination can finally bring about the stability of mind. The practice can be oriented towards the thought of the Supreme Spirit. If the mind has no specific orientation it would naturally gravitate towards the most appealing external feature. Therefore, specific orientation is the only way to give it some direction. That is how researchers focus on their object of research. That is how the Lawrence of Arabia could accomplish what was seemingly impossible task of that time. That is how all those who attain spiritual heights function with their mind. So it is the orientation of mind that plays the significant role. And it has to be a conscious activity. By orienting the mind towards the Supreme Spirit we can possibly stabilize it on to Him. A conscious activity of meditating on Him continually can bring about that reality. A conscious effort to remember Him all the while can vastly help the objective. Granted that the mind won’t stay on His thought long enough. It would want to divert it self over and again to other objects of interest. Every time it does that we too need to counteract that by trying to bring it back to the original thought. It is like reining a horse and direct it towards the direction desired by the rider. Our mind is like the horse. We need to remember that we are the rider. So the rein is actually in our hand. We have to use it. That is a conscious decision we have to make. One of the practical ways is to have a name that is dear to us and identify the Supreme Spirit by that name. And then remember that name over and again all the while. We need not doubt that He would not know. Disregard what name we give Him; He would know that it is Him who is being called by the devotee. If we are not sure let us think of it another way. When we pray in English He listens to our prayer. When we pray in Italian He listens to our prayer. When we pray in Spanish He listens to our prayer. When we pray in Hebrew He listens to our prayer. When we pray in Chinese He listens to our prayer. When we pray in Hindi He listens to our prayer. When we pray in Bengali He listens to our prayer. How does He manage all this? If He can manage all this, He sure can manage to listen to our call when we call Him by the name that we like to call Him by. He will always know that it is Him for whom the call is. He will listen to it when the call is genuine, from the depth of our heart. We should never ever doubt His ability in any matter. We should never ever doubt our ability in this matter. Not one, not two, many-many true seekers have attained Him over the history of mankind and they all have had somewhat similar experiences; but, described their experiences differently, much as God describes Himself in numerous ways through His wondrous Creation that we see around us.

8: 9 & 10
The Man who remembers,

The Supreme Spirit –
The One who knows all, The One who has no beginning,
The One who controls all,
The One who is even minuter than the minutest,
The One who feeds and provides for the needs of all,
The One who’s Form is beyond human thought process,
The One who is permanent animate light form like the Sun,
The One who is totally beyond Maya[2],

Such Man with devotion,
At the Time of his End, through his power of Yog,
Sets the focus of his soul[3] very well,
At the center of his two eyebrows,
Then without deviation, remembering the Supreme Spirit
He attains That Divine Supreme Being[4]

Notes

God knows all of us and every thing that we think and do. He monitors all our Karm and assigns us their result, in due course of time. In that manner He controls all of us. He has no beginning and no end. He can be as vast as He wishes and that would be beyond our imagination. He can be as minute as He wishes and that would be even minuter than that we can ever imagine. He is the one who feeds the birds, waters the plants, and provides for all of us. When some of us do not get enough of what we need then we need to think of our past deeds that we may have done in our present and past lives. He can assume any form that He wishes and He can have no form when He so wishes. His ability to acquire form or no form is beyond human imagination. He is the permanent one. We all will perish one day. Even this creation will perish one day. But He the creator will stay as He was ever before. He is animate and inanimate as well. He can assume the characteristics of an animate and also of an inanimate, at His will. He is the one who created all animates and inanimate, through His will. He can assume the form of pure light. Sun derives its light from Him. He is the one who is beyond His own power of Maya. We humans may create clones and those clones may come to rule us. But His power of Maya, through which He creates this entire universe, does not have the ability to control Him. He is not enslaved by His own creation. When we have doubts it is because we do not understand the process well. Maya creates its own mystery and our vision does not penetrate beyond that.

The man who thinks of such Supreme Spirit with devotion through his life, he gets to acquire adequate yogic power through which, at the end of his life, he is able to focus his whole existence at one point, that is between the two of his eyebrows, and then with single-minded devotion he continues to remember the Supreme Spirit, and through that process as he releases his last breath, he merges with the Supreme Soul, and thereby looses his own separate identity, and attains freedom from the compulsion of a return to this world.

8: 11
And O Arjun!
Those knowledgeable in Veds, call Him as Akshar;
Those unattached to the objects of sense-pleasures,
Such illustrious souls enter in Him,
Desirous of that highest rank[5] many observe celibacy;
About that final blessedness, I shall tell you in brief.

Notes

Those knowledgeable in Veds call the Supreme Spirit as Akshar. Those who have gone beyond the attraction of sense-pleasures, such souls merge in the Supreme Soul. Those who desire that final blessedness beyond which there remains nothing to attain, for that many observe total celibacy.

8: 12
O Arjun!
Having brought under total control all gates of Senses
Having confined[6] the mind within the heart[7]
Having set the focus of the soul[8] in the head[9]
The devotee must stabilize himself in a state
Of Yog to attain the Supreme Spirit

Notes

Our senses are very undisciplined. The moment they find an exit point they tend roam around. Bringing them under total control is essential. Mind is highly mobile. It doesn’t know how to be stationary. It needs to be tamed and then confined totally. The Supreme Spirit resides in our heart. The focus of our entire being needs to be set between our two eyebrows. We need to stabilize our self in a state of communion with the Supreme Spirit.

8: 13
Then, reciting Brahm in form of one syllable Om
And thinking of Me alone
The devotee who leaves his body
He decidedly attains the emancipation[10]

Notes

When we leave our body thinking of God alone and reciting Om that represents Him, we attain Moksh, the freedom from rebirth.

8: 14
And O Arjun! The man who has but one faith
That nothing else is there that truly matters except Me
And thus remains in my thoughts continually
I am attained by such Yogi
Who remains in continual communion with Me

Notes

In this world every thing is perishable. Every thing is transitory. Except one, that is God. Why then we run after what has limited existence in any case? Assume we attain that. It is not going to remain with us all the while. We are not going to remain with it all the while. Why not then seek the One who will remain with us always? Then that stage comes in our life that we understand well that nothing else truly matters except Him. We learn to love Him more than we love anyone else and any thing else. Then our thoughts are only centered on Him. Gradually we establish communion with Him. When we reach such state it becomes possible for us to attain Him.

8: 15
And having attained that peak accomplishment
This distinguished man having attained Me
Does not again receive a birth into the world
Where life comes with pain and is also perishable

Notes

When we have attained that state where we remain only in His thoughts and in continual communion with Him, then the time comes for us to attain liberation from this cycle of birth and death that brings us pain with pleasures in this transitory world.

8: 16
O Arjun! From BrahmLok to all other Loks[11]
One has to return to this world
But O KuntiNandan!
After coming to Me one doesn’t have to take any birth

Notes

Depending upon our deeds we visit different divisions of the universe, between lowest till the highest. But our tour does not end. We do great deeds and we go to higher worlds after death. We do bad deeds and we go to lower worlds after death. All these visits are for limited duration depending on accruals in our Karmic account. Having completed our tenure in those worlds we have to return to our base, that is this world. On somewhat similar concepts we have run our worldly organizations. Based on our performance we used to see our promotions, demotions and sometimes return to our base. But these days our worldly organizations are becoming less tolerant and we often find us thrown out of the organization instead of a demotion or a return to the base. God, however, has unending patience and tolerance though we humans may be running out of it in modern times. With His unlimited patience and tolerance He allows us all those visits and revisits that we may be entitled to, based on our deeds. For, He has at His disposal, a Time scale that is stretchable to millions of years, as we know the age of this earth is. So the point is that we got to return to this world over and again. There is no freedom from it so long we continue to add balance to our Karmic account. But there is one exception. If we attain Him then all Karm is erased and we get no Return Visa to this world.

8: 17
Those people who come to know of this, that
Brahmaa’s[12] one day comprises of thousands of Yugs[13]
And Brahmaa’s night is also thousands of Yugs long
Those Yogis are the ones who know of
The real nature[14] of the Time

Notes

Does this sound quite queer to accept, for our modern mind? Thousands of yugs, meaning, billions of years of we mortals, sounds too much to accept? What have we started discovering now, about those dinosaurs, what are their ages? And have we found all about them already? Or, do we have yet to find lot more? If by now we have found this much only, do we have lot more in store to find? We have started learning about other solar system. But how much do we know yet about it? How much do we know about other galaxies? Don’t we realize how little we know in comparison to all that we need to find out yet? Why then we nourish this inflated ego of ours that whatever modern science endorses that alone is scientific, all else is unscientific? And with that do we carry this blinding notion that what is so-called scientific is only the truth? Why do we carry this mistaken belief that whatever modern education system teaches us that alone is knowledge? Why do we tend to forget that evolution process is cyclic in nature and that what reaches top once must come down later? Why don’t we give credence to ancients’ knowledge base that once reached the peak and then got lost in its antiquity? Isn’t it very much similar to the phenomenon that dinosaurs too got lost in their antiquity? If only we were to shed aside our inflated worth of modern education system and try to investigate the knowledge of ancients with a truly scientific bent of mind (which does not discard anything until investigating fully and patiently over a prolonged period of time with faith and consistency), we may avoid inventing the wheel again.

Anyhow, the knowledge of God and the knowledge of ancients is only for them who can rise above the petty preconditioning of mind caused by our modern culture, upbringing, environment, religious propaganda for marketing religion as a product, media that has been very effective in preprogramming minds of our newer generations, limitations of our university and professional education systems, and above all our label as scientist without true scientific bent of mind whose basic urge would be honest enquiry into the unknown.

We mortals have designed a calendar system that reflects at the essential characteristic of our tiny life span on this earth. So our popular calendar only has reached 2002 years so far. And our popular religious systems have told us that we never existed before, nor we will exist ever after[15]. But we do not manage the universe that happens to comprise of many worlds, of which we know yet only of one world that we happen to live in. Someone else manages this universe, someone who created it, whom we cannot see, whose existence we cannot prove in the laboratory and therefore, whose existence happens to be unscientific. But He does not have to prove His existence. His creation it self speaks for Him. It doesn’t matter to Him if many of us do not care to acknowledge Him. He is not a politician or a missionary religious leader who lives on the recognition of masses and, whose existence is of no worth if masses chose to ignore him. He the Creator has designed a calendar called Time whose beginning and end is beyond human comprehension. The length and spread of it is so vast that our tiny mind cannot fathom its enormity. This divine calendar Time has a massive cycle comprising numerous lifetimes of each soul, which passes through numerous births[16] in numerous species to fulfill its karmic obligations.

Each individual creation process begins with the day of Brahmaa, and ends by the night of Brahmaa. As innumerable births representing innumerable lifetimes of each of we mortals is contained within this one day, the day has to be long enough to accommodate innumerable lifetimes of innumerable souls around. That long day comprises of thousands of yugs, where one Yug comprises of 4,320,000 years of mortals. The comprehension of this vast magnitude is essential to assimilate the true nature of this creation process and its management structure.

8: 18
All movable and immovable visible objects
At the beginning of the day of Brahmaa
Originate from Brahmaa’s minute invisible body
And at the beginning of Brahmaa’s night
Disappear in the same Invisible Nature

Notes

Brahmaa is the name by which we identify one of the aspects of God in which He assumes the role of the architect of this universe. In the beginning of His day the creation begins, and at the end of His day the creation disappears. Activity begins with the day and activity ends with the night. Not only other creatures but we humans too seem to have adopted the same cycle. At the beginning of our day we go to work, and by the end of the day we try to close our work and retire. When we were closer to Nature we followed this regime quite religiously. With advent of modern culture some of us are gradually trying to move away from that regime.

8: 19
O Paarth! This entire animate and inanimate creation
Due to its subservient nature, having originated
Gets dissolved, again and again
At the beginning of the night
And at the beginning of the day, gets created once again

Notes

Bondage of Karm induces the subservient nature within us. We remain subservient to the system of Karmic Wheel. We come into existence at the beginning of Brahmaa’s day, which happens to be the beginning of the creation, which runs through billions of mortal years. We come into existence in the form that is based on our Karm until the end of the previous creation. The Karmic account remains active through creations after creations, until we are able to dissolve our self in the Supreme Spirit. That is where arises the significance of attaining Moksh.

8: 20
But far beyond ‘that Invisible’
There is another extraordinary eternal invisible existence
Which does not lose its existence
Even after the entire animate and inanimate beings
Have lost their existence

Notes

The entire creation dissolves within the Invisible Nature of Brahmaa, and looses its existence when the night of Brahmaa begins. But there remains existence of the One that is Eternal, which does not lose its existence even then. That is the existence of the Supreme Spirit, who is indestructible, and therefore the only permanent Truth. Brahmaa is manifestation of one of His aspects for giving shape to one of His will.

8: 21
This invisible existence is called Akshar[17]
That is the final beatitude
And after attaining it wise people
Do not return to this world again
That is my abode, the most distant, and the Last[18]

Notes

The Supreme Spirit is also called Akshar, which means imperishable, the indestructible. He is the final blessedness, the emancipation. Those of us are able to attain it, they are no more bound by their Karm, and they are freed from the compulsion of returning to this world at the beginning of each creation. That is the most distant place in the journey of a soul, and the last station, the abode of the Supreme Soul, after merger into whom every liability ends.

8: 22
O Paarth!
To whom this entire animate & inanimate creation belongs
And by whom this entire universe is pervaded
That Supreme Spirit is attained by undivided[19] devotion

Notes

We can attain the Supreme Spirit only by undivided devotion to Him. When our devotion, our attachment, our desires are shared by any one or any thing else, then we can progress in our journey towards Him but we will still remain short of reaching Him.

8: 23
O BhaaratShreshth! Now I will tell you about
That Time during which Yogis who leave their body
Do Not return to this world
And the Time during which Yogis who leave their body
Do return to this world again

Notes

This is sacred knowledge. Those who leave their body during a certain period of time do not return to this world. Those who leave their body during certain other period of time return to this world. The time period represents the route. One route takes us to the destination. The other route returns us to the place of origin.

8: 24
Light of Fire, Day, Waxing Moon, and
The progress of the Sun to the North of the Equator
During this period those who have given up their body
Such Brahm knowing Yogis attain the Brahm

Notes

Yogis who have acquired the knowledge of Brahm and have become worthy of Moksh such Yogis, through their yogic power, leave their body during that part of the year in which the Sun progresses towards the north of the equator, and within that during that part of the month in which the Moon is waxing, and within that during that part of the day when there is Sunlight.

8: 25
Smoke Mist[20], Night, Waning Moon, and
The progress of the Sun to the South of the Equator
During this period those who have given up their body
Such Yogis return to this World

Notes

Yogis who have not yet acquired the knowledge of Brahm or, Yogis who have fallen from virtue towards the end of their journey[21], and have yet to have one more birth before becoming worthy of Moksh, such Yogis leave their body during that part of the year in which the Sun progresses towards the south of the equator, and within that during that part of the month in which the Moon is waning, and within that during that part of the day when there is no Sunlight, instead it is smoky and misty or, it is not the day, instead it is the night. Such Yogis return to this world once again to fulfill their Karmic obligations before finally becoming worthy of Moksh.

8: 26
These two directions of light and darkness are Eternal
Gone by one direction, does not have to return
Gone by the other direction, does have to return

Notes

These two paths of light and darkness have always been there the same way. One path led to the Moksh. The other brought the soul back to this world. Those worthy of Moksh are led by the path leading to it. Those not yet worthy are shown the other path, which eventually brings them back to this world for at least one more life, that is one more chance.

8: 27
O Paarth! Yogi understands these two paths well
He does not get deluded
Therefore O Arjun! You should get into Yog
For all the time, with equal ness of mind

Notes

Yogi, who comes to truly understand this system of two distinct paths, consciously attempts to keep his mind and senses under total control. He consciously prevents his mind and senses from letting him fall from virtue. With this persistence, and with his Yogic powers, he is able to leave his body at the Time desired that could lead his soul through the right direction.

Therefore, Arjun, should become a Yogi, and remain consistent at it for all the time, and keep his mind and senses under total control whereby he could attain the equal ness of mind, a state in which pain and pleasure are all alike to him.

8: 28
Going beyond the fruits of good work that have been stated
In Veds, for Yagyas, for Tapas[22], and for Charity
Yogi acquiring this knowledge
Attains the pre-eminent peak position

Notes

Veds have stated the virtues of good work and the fruit that is attained from such good work. Good work that involves doing Yagya, doing Meditation connected with the practice of personal self-denial or bodily mortification, doing charities, etc. All these good work bring fruits that we can enjoy after death by gaining place in other worlds for the privileged. But that would be for a specific period of time depending upon the quantum of such good deeds. After that the soul will return to this earth with privileged birth again, depending on the quantum of good Karm. And that birth will bring the soul an opportunity to elevate itself. That birth will also expose the soul to possible downfall, instead of elevation, depending upon its new Karm that the soul would engage it self in. Therefore, it is wise to go beyond them, look beyond the gains that can be attained through good deeds. The wise would want to be Yogi who would consistently engage himself in attaining the knowledge of Brahm instead. Efforts in that direction will be better rewarded by Moksh, which is the End, beyond which nothing remains to be achieved. That is the foremost and the peak position a soul can ever attain, merging into the Supreme Soul, returning to its true origin, finally.

Addhyaay' 09 Shlok 01 to 15 Raaj'Vidya'Raaj'Guhya'Yog' राजविद्याराजगुह्ययोग

2nd edition (June-July 2002)

9: 1 Shri Bhagawaan said: O Arjun! For an unblemished devotee like you, I would tell you the ultimate knowledge that is highly secret and has deep mysteries. By understanding this, you will be freed from this worldly life like unfortunate state.

Notes on what could He have possibly implied by calling the worldly life as an unfortunate state?

We see the pleasures of worldly life. This life is very dear to us. Our attachments, our relations, our family, our love, our emotions, our friends, our desires, our ambitions, our success, our power, our position, our fame, our wealth, our dreams, our life, all these are very dear to us. We always want more and more of them.

We also have our pains, our depressions, our failures, stress at work place, stress led diseases, stress led impact on family life, widening gap between parents and children, widening gap between husband and wife, our broken hearts, our broken families, love lost, our broken relationships, our tattered emotions. We have our dependence, our poverty, our helplessness, our shattered dreams, our old age, our diseases, our deceptions, treacheries, cruelties, our envies, our hatreds, our hostilities, our enmities, our disasters, calamities, our death, and so much more. We could only hope that they would not be part of our life, but they are. We can hardly do much about eliminating them totally from our life.

Our Karm, our thoughts and actions, are our responsibilities. Their results are our assets and our liabilities. Howsoever we may want to, but we cannot avoid them. They are an integral part of us. God has given us free will, and total freedom to use it. Our freedom is total until we have used it[1]. We are bound in its shackles the moment we use it. We use our free will, and it becomes our Karm, our deed.

Every action that is generated by us is bound to have a reaction, and that is the universal law. No escaping from it, though we may not see it in action immediately. The reaction is inevitable, only in a much wider timeframe than we can perceive by our senses. The timeframe allowed by Vidhata[2] to us to bear the result of all our Karm is not limited to one human lifetime. There is a good reason behind it. He has to accommodate billions and billions of life forms and their innumerable actions. They all have to be inter-woven in a spider-web like complex design. Then they all have to be brought into action in a systematic manner. This can only be achieved over a much larger timeframe than one human lifetime. Besides this, some of us do acts of such magnitude that if their results were to be brought immediately it could bring catastrophic disasters. To reduce the impact it becomes necessary to spread the reactions over a larger timeframe.

To us we have the memories of only one lifetime at the most. If we sit down to look at all our past memories at one sitting, the experience can be mighty depressing to some. Fortunately, all our memories do not come back to us together. That helps reduce the impact. For the sake of argument, if we were to be able to visualize all our past lives and their memories at one time, we can well think of the enormous problem we may have on our hand. The magnitude of the negative emotions that we may be required to handle at one time can possibly shatter our lives.

This all could possibly be the reason why He chose to call the worldly life as an unfortunate state. The bondage of our Karm, and its unbreakable grip on our lives, is something that we need to think of seriously.

9: 2 This knowledge is the highest of all learning. It is also the secret most, exceedingly sacred, and excellent. It offers direct results and it is endowed with spiritualism. This indestructible knowledge is also very convenient for conduct.

Notes on why would He have called it as the highest of all learning?

Probably because, this knowledge shows us the path that could lead us out of the bondage of our own Karm. Emancipation will be the result.

The bondage of Karm creates a vicious circle. Coming out of that circle is well nigh impossible. We spend numerous lifetimes in numerous species without being able to come out of it. We continue adding new Karm all the while only to keep our self within its grips, with no indication of final release. More Karm we do more results we have to experience. Good deeds we do and good results we get. Bad deeds we do and bad results we get. It is not easy to do only good deeds. Somehow, we all manage to do bad deeds as well. The environment of this world offers us opportunities for both. It offers ample scope for ambition, greed, and attachments. It also offers ample scope for confusion, distraction, distress, and inactivity. At the same time, it also brings us opportunities for elevating our soul, but often we tend to ignore that. This is something we need to think about for our own sake.

Notes on: Why would He have called it as the secret most?

He may have called it as the secret most, probably because this complex phenomenon of Karm and the way to come out of its bondage is not a subject of common knowledge, in its pure form.

Notes on: What could He have implied by saying that it offers direct results?

He implied that it could offer Moksh, the freedom from the cycle of birth, old age, death, and rebirth. This we will see through the text that follows hereafter.

Notes on: What could He have implied by saying that it is also very convenient for conduct?

He implied that this particular approach is not so difficult as compared to the other approaches that He has explained earlier. This approach is within the reach of a common person, with all human weaknesses included. To follow this approach one can remain a common householder, without becoming a hermit or a yogi.

One of the approaches that He had explained earlier involved bringing the mind to such a state whereby we could treat every thing alike. For example: pain and pleasure alike, sinner and pious alike, joy and sorrow alike, heat and cold alike, all emotions and feelings alike, with total control over all our senses and total disregard to sense objects. This is a very difficult approach indeed for a common person to attain.

Another approach that He explained earlier, involved doing Karm without attachment and desire for result. We all are attached to our work and we are attached to all those for whom or with whom we do our work. We are trained to seek result of our work. Therefore, doing work devoid of attachment and desire is essentially a very difficult task for common people.

As compared to these, the approach that He explains now to Arjun is relatively simpler to adopt in the life of a common person. We will find them in Shloks 9:22 and 9:26 onwards as we proceed further.

9: 3 However, O Arjun! Such people who have no faith in this spiritual knowledge they repeatedly travel to this world of birth and death, instead of attaining Me.

Notes on: What is implied by: Attaining Me?

It refers to our soul’s final dissolution into the Supreme Soul, after which we do not return to this world. This is the end of the journey of the soul.

Our soul is an offshoot of the Supreme Soul. When it left its original abode, it was free of any kind of distortions. As it arrived in this world, it was subjected to the influence of three qualities essential to the Nature. These three qualities have been described in detail in chapter 14. One of them binds the soul by happiness through spiritual knowledge. The other binds the soul by ambition, greed, and attachments and it leads the soul towards Karm, action. The third binds the soul by confusion, distraction, distress, and inactivity and leads the soul towards its downfall. Thus, our soul acquires its traits that it displays while being in this world.

Our soul becomes eligible for return to its original abode when it is able to get rid of those acquired characteristics, and resume its original character that was free of distortions. That is when it merges into the Supreme Soul. In that context, attaining Him means becoming one with Him, giving up soul’s independent identity.

Notes on: What was implied by: Repeated travel to this world of birth and death?

Until merger with the Supreme Soul, our soul keeps returning to this transitory world of life and death, old age and disease, joy and sorrow. This process is regulated by our own Karm. Our own deeds make us keep returning to this world. Our good deeds bring us back to enjoy a good life, and our bad deeds bring us back to enjoy a painful life. As it is seldom possible to do only good deeds, we also happen do bad deeds. Thus, we return to enjoy mixed fruits, good and bad, pain and pleasure, joy and sorrow, poverty and prosperity, love and hatred, friendship and enmity, success and failure.

All our actions bind us in bondage of Karm. Our free will allows us freedom of action. Our action shackles us into the compulsion of experiencing the result of such action. Good deeds and bad deeds both are shackles. Good deeds bind us with golden chain, and bad deeds bind us with iron chain, figuratively speaking. Nevertheless, they both bind us. Result is our return to this world.

With every return, we acquire a new opportunity, either to seek freedom from such bondage, or to get ourselves bound much more tightly than ever before. Most of us fall for the opportunity of the second type. We fail to recognize that this opportunity, in form of human birth, is given to us so we can strive for the first.

9: 4 O Arjun! My invisible Form pervades this entire world. All beings are in Me, but I am not in them.

Notes on: What is implied by: My invisible Form pervades this entire world?

He is Omnipresent; present everywhere. Yet, He remains invisible to all, through the power of His Maya. His Maya creates a veil between Him and us. We cannot see Him. For instance, suppose you and me are sitting face to face. I hold a towel before my face. You cannot see my face. This is a physical example. For Him it is a supernatural power through which He remains invisible to us all. That power is called Maya. However, Maya is not limited to this one example. The field of Maya and its operation is vast. Other examples can be taken up elsewhere as the situation might warrant it.

Here He refers to His invisible form. This implies that there is a visible form too. The references to His visible form will appear elsewhere in Bhagavad-Gita. Therefore, we should not conclude that He is only formless.

He who can create this magnificent universe with such numerous varieties of Forms, can He not assume a Form for Him Self at His will?

Our soul has no Form. We have a physical Form in this world. We accept our physical Form as a reality. Let us extend the same analogy further. Supreme Soul has no Form. He can acquire a physical Form at His will. Why we find it difficult to accept His physical Form as a reality?

Is it because we cannot see Him in His physical Form? Does that make His physical Form a non-reality? Do we want to believe that our ability to see Him is the determining factor? Do we not want to accept limitations of our ability to see Him? Do we deserve His vision in His physical Form? Have we made ourselves worthy of it yet?

Notes on: What could have been implied by: All beings are in Me?

All animate and inanimate beings have originated from Him. In other words, all beings are in Him. They could generate from Him as they were in Him. Much like a child who is born of a father and mother, existed in some form or other within the father and mother. Here the issue is not ‘in which form’ but the issue is of its very existence. The child in some form was in the father and mother. Similarly, all beings were in Him and are in Him. However, there is a very fine distinction. The child ‘was’ in the father and mother, whereas all beings ‘are’ in Him. The child cannot go back into father and mother after it is born, and therefore, it ‘was’ in them. All beings, however, go back to Him at the time of dissolution at the end of each creation cycle, and again, they are recreated according to their individual Karm at the beginning of next creation cycle. In that context, all beings ‘are’ in Him.

Notes on: What could have been implied by: I am not in them?

While He is present everywhere in His invisible form and is, witness to everything thing that happens everywhere, yet He is not present in all beings in His original form. His original form is without any kind of distortion, it is pure, it is detached, and it is desire-less. On the contrary, we all beings have been subjected to various kinds of distortion, in varying degrees, by abuse of our own free will through the passage of our journey into this world. We have acquired impurity of thoughts and actions, attachments in varying degrees, and result oriented desire-filled nature to a substantial degree. He remains all around us in His invisible form as an observer, but uninvolved Himself. He does not actively participate in our actions. He does not direct us how to use our free will. In that context, He is not in those beings.

9: 5 With that, those beings are not situated in Me. Look at My Godly Yogic Power: Though I am the creator and provider of all beings, yet my Soul is not situated in those beings.

Notes on: What could He possibly have implied by: Those beings are not situated in Me?

When all beings had once originated from Him, then they had a pure undistorted character. Now, having traversed through this worldly life over and again, they have acquired different traits all together. In their present form, now they do no situate in Him. Let us take a physical example, which does not reflect the situation correctly, but it is somewhat indicative of some similarity. Visualize as if His color is yellow. When all beings had originated from Him their color too was yellow. Through their journey into this material world, they have by now acquired a different color say, blue. Now if blue were to be situated within yellow then it would mix with yellow and make it green. It will not let yellow remain yellow. Therefore, blue has to stay separate from yellow, until it can shed off its newly acquired taint of blue, resume its original reflection of yellow, and then, of course it can merge with the pool of yellow, the Him. In that context, those beings are not situated in Him.

Notes on: What could He possibly have implied by: My Soul is not situated in those beings?

His Soul is pure and unaffected by worldly characteristics. In that pure form it is not situated in all beings, who have now acquired impurity of thought and action, and characteristics of ambition, greed, attachment, desires, confusion, distraction, distress, inactivity, etc. In that context, His Soul is not situated in those beings.

9: 6 As, the great air that moves everywhere has its origin in the sky[3] and is situated in the sky; similarly, know that, all beings that originated from Me are situated in Me.

Notes on: What would He have implied by: Air is situated in the sky?

When we think of sky we think of the vast blue umbrella that we see above our head. Let us, for a moment, think about the nature of the sky. We might realize that it is akin to vast empty space. Our Planet Earth is situated in this vast empty space, called the sky. All other planets are situated in the same space, sky. The entire visible universe is located in the vast empty space that we call sky. Then why do we limit our concept of sky to the blue umbrella we see above our head?

When we travel by air, in effect we are traveling through the same vast empty space that we call sky. If we look around us, right in our vicinity, we have plenty of such empty space. When we walk we are walking in the same empty space, only the difference is that space is not so vast, because we have built buildings around. But essentially the nature of all this is space, fundamentally speaking.

Now through that space we feel the air move. Wherever there is space the air moves. The movement of air may be blocked by buildings and diverted into other directions but air does keep moving wherever it finds empty space. This is how empty space is synonymous of sky.

Essentially, it is the Sky (Akash), which exists all around us. Above our head it is in its vast form, all around us it is in its segmented form. It is in this space that air is situated. The fundamental nature of that space is Sky. In this manner, air is situated in the sky.

Notes on: What could He possibly have implied by: All beings that originated from Me are situated in Me?

We will see its physical demonstration as we proceed to chapter 11 VishwRoop Darshan Yog. He would then demonstrate to Arjun His VishwRoop, that is His Form, which contains in Him the entire Universe and every relevant detail of it.

The entire creation is from Him, and the entire creation is situated in Him. From Him is the existence of this entire creation. This creation originates from Him and then dissolves in Him. In that context, all beings that originated from Him are situated in Him.

9: 7 O Kaunteya! At the end of the Creation Cycle all these beings dissolve in My Nature, and I create them all again at the beginning of the next Creation Cycle.

Notes on: What would He have implied by: I create them all again at the beginning of the next creation cycle?

The bondage of Karm is a vicious circle. Once we get into it we cannot easily come out of it. We have to keep returning to this world until we are able to erase our karmic debts fully. One creation cycle ends to give way to a new creation cycle. Like, each day ends, for a new day to start. For we humans, whose life span is so very limited, correspondingly we have a day and night comprising twenty-four hours. For Him, who has no beginning and no end, correspondingly His one-day and night comprises of much larger period. At the beginning of His day, the new creation-cycle comes into existence. At the end of His day, the creation dissolves within Him. At the beginning of His next day, a new creation-cycle begins. Those souls, who have not yet attained their freedom from their karmic obligation, they have to return to this world once again.

9: 8 In the sanctuary of My Nature, I recreate them repeatedly according to their individual Karm. Because of their own Karm, they remain subservient to the Nature.

Notes on: What is implied by: In the sanctuary of My Nature?

He has two major aspects. One, in which, He retains His original traits. The other, in which, He displays His creative faculties. To convey our perception, we give them different names. The first we call the Supreme Soul. The second we call Mother Nature. We humans cannot capture the Limitless Him in our words and describe Him adequately. Whatever we try to express that has to be understood with its inherent limitations.

Let us visualize His first aspect as Father aspect, and His second aspect as the Mother aspect. In His father aspect, He is the seed, the original cause of this creation. In His mother aspect, He is the soil, the fertile ground, and the shelter of this creation.

Let us visualize Him as the Fire and its Heat, or the Ice and its Coldness. Fire is His first aspect and Heat is His second aspect. Ice is His first aspect and Coldness is His second aspect. Heat is within the Fire and Coldness is within the Ice. Similarly, His second aspect is within His first aspect. His second aspect is more of qualitative, an extension of His first aspect. Our words and their ability to describe Him are inadequate. Therefore, it is necessary that we try to absorb the thought and not lay excessive emphasis on words used.

His second aspect, the Mother Nature, is the fertile ground that gives us birth. The soil nourishes us through vegetation, fruits, and spring water. We find our shelter in its bosom. In this context, it is the sanctuary of His Nature.

Notes on: What is implied by: I recreate them repeatedly?

Creation after creation, through each new creation cycle, He recreates us according to our individual Karm. We are freed from this process only when we find our emancipation.

Notes on: What is implied by: They remain subservient to the Nature?

We are in bondage of our own Karm. We are not free in that context. We are free to employ our free will as we wish. We are not free to alter the result of how we have already employed our free will. The free will that we have already used, that has become our Karm, and we are bound by that. For that, we are subservient to the Nature. We have to live according to the Laws of Nature with regard to our Karm. We are fully bound by it and we have no way to change it.

We often mistake about our free will. Our free will is truly free, but for all future applications. So that part of our future, which is yet un-built, can be built by our free will. However, that part of our present and that part of our future that is yet to manifest it, based on our prior application of free will, is not under our control. That is under control of Vidhata. That is where we are subservient to the Nature.

9: 9 O Dhananjay! Those Karm do not bind Me, the Supreme Spirit, as I remain indifferent and detached.

Notes on: What would He have implied by: Those Karm do not bind Me?

The Karm of all other beings do not bind Him. His own Karm also do not bind Him. In this context, His Karm refers to His act of recreating all beings. When He creates all beings, He is effectively doing a Karm. That Karm does not bind Him.

Notes on: Why does that Karm not bind Him, and what would He have implied by: As I remain indifferent and detached.

Any Karm that we do without any desire for result and without any attachment, such Karm does not bind us. When He recreates all beings according to their respective Karm, He has no self-interest in it and thus, He has no desire for result of such Karm.

He has no attachment towards these beings and therefore, He does not give any privileged treatment to any. He does not do any favor to any; He does not take any personal revenge for He has none. He is very detached to all. No one is especially dear to Him, nor is any one is disliked by Him. He is indifferent towards Karm of all beings. He does not especially love those with good deeds, nor does He hate or dislike those with bad deeds. He has given them all their free will. How they use it is no concern of His. He remains emotionally detached about it.

He does not feel bad when He sees someone abuse the free will. He is not especially in joy when He sees any one using free will with discretion and good faith. He has given freedom to us all, total freedom with regard to all our future actions. However, He has made a Law. No freedom whatsoever with regard to any of our past actions. Period. All our past actions, resulting from all our prior applications of our free will, are frozen. Their result will come in due course. No adjustments, no concessions. He is totally detached and indifferent in this regard.

9: 10 O Kaunteya! With My supervision, the Nature builds this animate and inanimate world, and for this cause, this worldly cycle keeps rotating.

Notes on: What would He have implied by: With My supervision, the Nature builds this animate and inanimate world?

As discussed in 9:8 above, The Nature is His operative aspect. He directs. The Mother Nature builds. Life forms are the animate part of this creation. Others are inanimate part of this world. Example: Mountains. His two aspects play two different roles. One directs, the other builds. In this manner, under His supervision the Nature builds.

Notes on: What could He have implied by: For this cause, this world cycle keeps rotating?

He creates this world through His will, employing His operative force the Nature. As the creation comes into existence, few things happen. We all find our respective place in this creation in accordance with our prior Karm. We also get our individual roles to play on this earth according to the script of Vidhata. This script is not an outcome of a fantasy. This script is based on stark reality. These realities of our life were based on our prior Karm. Our prior Karm was the balance in our karmic account at the time of dissolution of previous creation cycle.

With that, we have our free will and the freedom to employ it to our advantage or disadvantage as we may wish. By using this free will, we either neutralize our prior Karm, or add new Karm to our account. Most of us do little about neutralizing our karmic account. The vast majority goes on adding new Karm to their respective accounts by use of their free will.

For each Karm, a result accrues. That result has to be experienced at some point of time. Thus, the script of Vidhata keeps expanding. The process goes on. World cycle keeps rotating.

9: 11 People are ignorant of My Supreme State. Seeing Me in human form, they bear contempt for Me.

Notes on: What did He imply by: Seeing Me in human form?

He descends on earth from time to time. As He said in chapter 4 shlok 7 and 8: As and when a-dharm prevails over dharm, I create My Self in physical Form. To protect the noble and to destroy the ignoble, and to reestablish dharm properly, I appear (on this Earth) in different ages. This is called Avataar when He assumes a mortal Form and plays the role of a mortal. This role-play is called His Lila. He, who can create this universe in this form that we see, chooses to create Him Self in a different physical Form, from time to time, as needed. He created Him Self as Krishn this time.

Notes on: What did He imply by: They bear contempt for Me?

He was probably referring to those who were ignorant of His Supreme State. Example: Prince DurYodhan, Karn, ShishuPaal, JaraaSandh, and many others like them. Except counted few, no one knew of His Supreme State as to who He truly was. Naturally, everyone perceived Him as a human with distinguished capabilities. Few bore envy towards Him and were especially contemptuous of Him.

9: 12 These bewildered, spiritually ignorant people hold evil spirited, deluded nature. Their hopes are in vain. Their Karm is in vain. Their knowledge is futile.

Notes on: What would He have implied by: Their Karm is in vain.

These people were under influence of TamoGun that leads the soul towards intoxication (of pride), blunder, and calamity. Therefore, their hopes, their actions, their knowledge was leading them towards the wrong doings.

Notes on: Who could He be referring to by: These bewildered, spiritually …

He could have been referring to all such people who have such traits, disregard any timeframe. In other words, His reference may not necessarily have been restricted to those few people who bore contempt for Him seeing Him in the human form. He could well be referring to all those, during any time-period, who under the influence of evil spirit and deluded nature, tend to bear contempt towards the Creator of this Universe. He later describes them in detail, and we will come to that as we arrive at chapter 16 shlok 4 and then 7 to 21.

9: 13 However, O KuntiPutr! Those who have taken shelter of divine nature; such noble souls know Me as the root cause of all creation and as the indestructible One. They remain solely devoted to Me with undivided loyalty.

Notes on: Who could He be referring to by: Those who have taken shelter of divine nature such noble souls know Me…

He could have been referring to all such people who have such traits, disregard any timeframe. In other words, His reference may not necessarily have been restricted to those few people who were able to recognize His true state and respect Him for that, despite seeing Him in the human form. He could well be referring to all those, during any time-period, who under the influence of divine nature, tend to devote themselves solely towards the Creator of this Universe. He later describes them in detail, and we will come to that as we arrive at chapter 16 shlok 1 to 3.

9: 14 Devotedly they constantly chant My name. They continue in their efforts to attain Me. They bow to Me. They always remain in My thoughts. They worship Me with their undivided love.

Notes on: What would He have implied by referring to these acts of His devotees?

That such devotee is focused at Him. The devotee’s thoughts are centered at Him alone. The devotee remains surrendered to Him.

9: 15 Other people perform offerings through yagya of knowledge. Some other people worship Me in various different ways.

Notes on: What could He have implied by referring to these acts of His devotees?

That He can be worshipped by different approaches. Different people adopt different approaches to suit their liking and faith. He, nevertheless, remains aware of all these.

All these paths are necessary. Souls are at different levels of spiritual evolution. All cannot subscribe to one path. Like we all have different appetites, tastes, and likings. We all cannot eat, digest, and enjoy the same food. Everyone needs according to his taste and ability to digest. Similarly, different paths are needed for different souls depending on their evolution in spiritual domain. He knows them all.

He, however, tells us here the path that would help us best to attain Him. We come to that as we proceed through this chapter and arrive at shlok 9:22 and then continue thereafter until end. We also learn a lot about it as we arrive at chapter 12 that tells us the simple and practical way to attain Him.

Addhyaay' 09 Shlok 16 to 34 Raaj'Vidya'Raaj'Guhya'Yog' राजविद्याराजगुह्ययोग

Edition 2 of June-July 2002

9: 16 I am the Vedic ritual and I am the Yagya of that ritual. I am the Fire in that Yagya, and Mantr recited in that yagya is also Me. I am the Object of sacrifice in this Yagya, and I am the Act of that sacrifice.

Notes - What could He have implied by referring to these?

That, He is in every thing and that every thing is by Him. That He pervades all. We may see and perceive all as different. We may see some as subject, and some as object. We may see some as the action, and some as the reaction. We may perceive some as the process, some as the mechanism, some as the approach, or whatever. Nevertheless, in their beginning, and in their end, and in its true essence, all is He.

9: 17 I am the Father and Mother of this World, and I am the Provider for this world. I am the subject and object of all Knowledge. I am the Sacred, and I am the sound of Om. I am the three Veds; I am the RigVed, SaamVed, and Yajur'Ved.

Notes - What could He have implied by referring to these?

That He is the sole cause of this creation. That all animate beings originate from Him. He is the seed as the Father of all animate beings. He is the soil as the Mother in whose womb all of us take our life form, receive our nourishments, and grow. He is the provider of all our needs … He who feeds the birds, He who waters the plants… He has created all vegetation, animals, fruits, water, and so much which help us survive.

All knowledge begins with Him and ends with Him. Knowing Him completes the need to know anything further. After knowing Him, there remains no need to know anything else. In this manner, He is the subject of all knowledge. No seeker of true knowledge ends his journey until he has sought Him. After attaining His knowledge, no other knowledge seems to be meaningful any more. In this manner, He is the final object of all knowledge.

Focusing at Om with total attention paves the path to Him. He resides in that sound of Om. The three Veds and its pool of knowledge have originated from Him, and eventually merge into Him. In this context, He represents all three[4] Veds.

9: 18 I am the Last Resort of all beings, I am the Protector of all, and I am the Master of all. I am the Witness of all, and I am the Friend of all. I am the Home of all, and I am the Shelter of all. I am the Originator of all, and I am the Annihilator of all. I am the Base for Existence of all, and I am the indestructible Seed cause of all.

Notes - What could He have implied by: I am the last resort of all?

We remain preoccupied in our fun-filled environment until we face challenges that we cannot meet. Then, we remember Him. When things are beyond us then we look up to Him as the last resort.

Notes - What could He have implied by: I am the protector of all?

He protects this world and all inhabitants, subject to their individual Karm and faith. Our Karm is that, which makes us perish. Our faith is that, which releases us from bondage of Karm.

Notes - What could He have implied by: I am the master of all?

He is the Master of this universe and all its inhabitants. However, He is a Master who is generally indifferent to our individual Karm and unattached to us individually. He gives us all that we need. We have nothing to give Him, except our love and devotion. Nothing else He seeks from us other than our love and devotion. Our love and devotion alone brings Him near us. Love and devotion is the thread that connects us to Him.

Notes - What could He have implied by: I am the witness of all?

He witnesses all that happens around us. He witnesses all our thoughts and action. His Maya binds us in the bondage of our Karm. We experience the result of our deeds, directed by His operative forces of Maya, that creates a barrier between Him and us. This barrier is removed only when we are able to neutralize our karmic account.

Notes - What could He have implied by: I am the friend of all?

Other friends may leave us, but He does not, even we bear contempt for Him. He remains by our side, indifferent though, towards our contempt for Him. When we realize our mistake and correct it sincerely, we find in Him the friend that we found in none. He is the friend of us when we have true faith in Him.

Notes - What could He have implied by: I am the home for all?

He is the home of us all, the home that has always been our home, though we may have forgotten it. The home from where we started our journey once, long time ago, and forgot all about it, through the passage of our journey into this material world, that is the creation of His Maya. The home, doors of which are always open for us should we want to return.

Notes - What could He have implied by: I am the shelter for all?

He is the true shelter of us all. Shelters that we may have known better, may withdraw their cover at some point of time or other. We remain oblivious of Him, as we remain preoccupied with the fun and the challenges of this life. Some day in need, when we seek whole-heartedly His shelter, He does not deny it to us. It is always there for us, only if we were to seek it.

Notes - What could He have implied by: I am the originator of all?

He is the originator of all. This entire creation originates from Him. Every animate and inanimate being originates from Him. However, at its origin each of us was as pure as Him, as unattached as Him, as desire-less as Him. Through the course of our journey into the material world, each of us acquired in varying degrees the three qualities essential to this material world. Satv, Rajas, and Tamas[5] are three ingredients or constituents of the Nature. All created things predominantly belong to one of these three properties. Through our journey, we collect all these three properties in some degree. However, one of these three remains predominant in our nature reflective of its prime character. Satv binds us through happiness and knowledge. Rajas (both A pronounced as U in But) bind us through Karm. Tamas binds us through intoxication of pride and mistaken judgment. Nevertheless, He remains beyond Satv, Rajas, and Tamas. That is how, though each of us originated from Him, and yet each of us is so very different from Him.

Notes - What could He have implied by: I am the annihilator of all?

A time comes when the creation needs to be dissolved to give way to a new creation. Like we humans build buildings and with passage of time, these buildings become non-habitable, and we chose to demolish them so a new building can come up in its place. When the creation is dissolved, we all are annihilated. In that context, He is the annihilator of all.

Notes - What could He have implied by: I am the base for existence of all?

The soul is non-perishable. The body is perishable. Therefore, the soul with its acquired traits (of Satv, Rajas, and Tamas) is transported and sheltered by Him during its transit (that is, between the time of annihilation and the time of next creation). In that context, He is the base for existence of all.

Notes - What could He have implied by: I am the indestructible seed cause of all?

As the new creation begins, each soul is recreated in physical form and positioned according to their respective karmic account balances. He does it remaining unattached to each soul and indifferent towards their respective Karm. In that context, He is the seed cause of all creation.

9: 19 I only burn as the Sun, and I only attract the Rains and I only make them Shower. O Arjun! I am the Immortality, and I am the Death. I am the Existence, and I am the non-existence.

Notes - What could He have implied by: I only burn as the Sun, attract the clouds, and make them shower?

He is the causative and operative force behind this Universe. The cause behind existence of the Sun is He. The operative force behind Sun’s energy and its catalytic effect on life formation on earth is He. The cause behind existence of the Ocean is He. The operative force behind Ocean’s vast water reservoirs and their role in keeping earth temperature under control is He. As the heat of Sun’s energy, He is the causative force behind evaporation of ocean’s water, and forming of clouds. He is the operative force behind clouds becoming rains and its catalytic effect on growth of vegetation on the earth.

Notes - What could He have implied by: I am the immortality and I am the death?

He is the One attaining who brings immortality to the soul. Soul merging into the Supreme Soul releases it from bondage of Karm, its repeated returns to the material world in form of physical body, old age, and death. He is the One who is the causative and operative force behind aging of physical body, its decay, and final death. He is the monitoring agency behind the form of death, and time of it, designer of the events according to the individual Karm of each soul.

Notes - What could He have implied by: I am the existence and I am the non-existence?

The existence of this creation and all its beings, animate or inanimate, all spring from Him. The creation is sustained and protected by Him. End of this creation, to pave way for a new creation, bringing the existence into non-existence is He. He is in all the beginning, the continuation, and the annihilation. Without Him, there is no existence or non-existence. Without Him, there is no birth and no death. Without Him, there is no life form and no vegetation.

9: 20 Knowledgeable in all three Veds, sinless men worshipping Me through Yagya Karm, want to reach heaven. Those men, due to their good Karm, attain heaven[6], and enjoy divine pleasures available for gods[7].

Notes - What would He have implied by: They want to reach heaven?

We enjoy the pleasures on earth. We know our death is certain. We wish to continue enjoyment of pleasures after death. Our desire for pleasure seeking does not end, but it grows. We aspire for heavens and its godly pleasures. Veds prescribe the approach to attaining the desired result. Lay behind Vedic techniques is the key to happy and fulfilling life on earth and thereafter. Those knowledgeable in Veds adopt the prescribed approach and through their Karm as directed in Veds, they aspire for heavens after death. By living a life worthy of such result, they finally reach the heavens, and enjoy the divine pleasures available to gods. Through our Karm, we humans elevate ourselves to the place of gods. There lies the need for such thought and action that lead us to desirable afterlife state, should we desire so.

9: 21 They enjoy the heaven, and then return to this world when their good deeds have been fully rewarded. Thus the followers of three Veds, repeatedly Go and Come back to this world.

Notes - What would He have implied by: Repeatedly go and come back to this world?

We attain the heavens through our desire for it and our Karm worthy of it. Such Karm and its qualitative and quantitative aspects have their own limitations as well. Like everything else, the effect of good Karm has to end one day. Until that time comes, we retain our place in the heaven and enjoy the godly pleasures. When we are fully rewarded for our Karm worthy of such pleasures, it is time to return! Therefore, we return to the material world on this earth, and begin yet another round of our Karm. The process goes on, a never-ending cycle, until we finally come to the realization that all this pleasure is of no lasting value.

9: 22 However, those devotees who love Me single-mindedly, and remaining in My thoughts worship Me, without any desire, I My Self, receive the balance Karm of such unfailing devotees.

Notes - What would He have implied by: Remaining in My thoughts without any desire?

When we finally come to the realization that heavenly pleasure is of no lasting value, then we turn our mind to Him in true sense. That happens when our desires have ended, that is, the desires for worldly pleasures or heavenly pleasures. That is when we get into a state of single-minded devotion towards Him. Such devotion keeps us in constant thought of Him. This thought then becomes the most practical and effective form of meditation. In this meditation, there is no place for desires, if there is any place it is for undivided love for Him. This undivided love is entirely of spiritual nature. If there is any desire at all, on the horizon of our thought process, it is the desire for attaining Him.

Notes - What could He have implied by: I My Self receive the good Karm of such devotees?

When we attain this state of mind, He Himself reduces our worldly obligations largely. This helps us continue further in that direction with deeper thrust towards our end objective. As our material involvements reduce largely, our new input to our karmic account reduces drastically. With lesser involvement in worldly affairs, we tend to add little new Karm to our account. With constant meditation on Him with total devotion, we gradually help our self neutralize our prior Karm substantially. As our devotion grows in fervent, our time for dissolution in Him approaches nearer. For that to happen in effect our karmic account balance has to become zero. Such balance Karm can be in the nature of good Karm as well, and need not be bad Karm alone. At this point, for such exceptional devotees in very advanced stage of their spiritual evolution, He Himself collects the balance Karm of such devotees, thereby making their karmic account empty. For, they are left with no desire other than attaining Him.

9: 23 O Arjun! If some people, with due faith, worship any other god[8], for any desired result; in the final analysis, they happen to effectively worship Me. However, this is done by lack of spiritual knowledge.

Notes - What could He have implied by: In the final analysis, they happen to effectively worship Me.

We worship other gods. Other gods worship Him. Our worship is received by other gods. Their worship is received by Him. In this manner, our worship reaches Him, canalized through other gods. Thus, when we worship any other god, that worship finally reaches Him.

Notes - What would He have implied by: This is done by lack of spiritual knowledge.

We worship other gods because we do not realize that they too are His creation as we are. We worship other gods not realizing that they, in turn, worship Him. We worship other gods not realizing that, in this manner, our worship finally reaches Him, through those other gods. Thus, we worship other gods out of lack of spiritual knowledge.

Notes - What could be the net effect of such worship with desire for result?

Worship with desire helps fulfill our desire. When such desire is for worldly matters we attain them. However, these accomplishments are of temporary nature. Thus, our worship brings us temporary benefit. Effectively, we have spent our efforts for transitory gains. We did not realize that we could have used those efforts for gains of permanent nature. If we did, our efforts would have been truly worth the effort. Our faithful worship, with desire, gives us what we desire but robs us of the opportunity to have directed those efforts towards gaining Moksh, freedom from bondage of Karm, freedom from vicious cycle of birth, old age, and death.

9: 24 I am the Receiver and Master of all Yagya Karm. As they do not know Me in My True State, therefore they fall, and acquire rebirth.

Notes - What is Yagya?

A Sanskrit dictionary defines Yagya as a sacrifice, sacrificial rite, an act of worship, and any pious or devotional act. An English dictionary defines a sacrifice as making of offering to a god. By synthesis of the two, we can derive at a generic meaning understandable in present day context. For a moment, let us take our mind off from commoner understanding of the term in context of bygone days. Then, let us try to understand its inherent generic meaning that would be applicable disregard time and culture.

An act done in form of a yagya could mean: an act done as an offering to Him. What could be an act done as an offering to Him? Any act for that matter, which is truly worthy of an offering to Him. Why go far, let us take an immediate visible example. If this work on Bhagavad-Gita were to be performed without a motive of personal gain of any kind (example: recognition) it would be a yagya. If this work on Bhagavad-Gita were to be performed with the sole desire of reaching His message to the true seekers, then the effort thus made, would in itself be an act of yagya. In this manner, we can attempt at defining all our acts to evaluate if they qualify to become a yagya. If they do, then the act in itself becomes an offering to Him.

An act so performed, does not bind a person into bondage of Karm. The key remains, however, that it has to be performed without a motive for personal gain of any kind whatsoever. And more to that there should be no personal attachment towards that work, as such, that it is my work, its success and failure is my success or failure, its recognition or otherwise is my recognition. The feeling of ‘my’ as an attachment to the subject ‘work’ should not be present on the horizon of thoughts.

To attain such a state of mind for all the time to come, without an exception and failing, is not an easy task by any means. Our ego, howsoever dormant may be, at times has the inherent desire for raising its ugly head, and make us feel that I am the doer, forgetting that I am the instrument of Him. He leads me and shows me the way to continue this work, is not easy to retain all the time in our thoughts. The state of total surrender to Him, and to perform the work only for Him as an offering to Him, is an extremely difficult task, while remaining within the contacts of our worldly environment, where the forces of Maya are well in operation.

Notes - What would He have implied by: I am the Receiver of all Yagya Karm?

A Karm done as an offering to Him is received by Him, and thus, He is the receiver of that Karm that is performed as if it were a yagya.

However, we need to realize that He is not the receiver of every Karm and any Karm of ours, good or bad Karm, with desire and attachment, with other emotions in action like love and hate, friendship and enmity, reward and revenge, ambition and greed, and so on.

Notes - What would He have implied by: They do not know Me in My True State and therefore, they fall, and acquire rebirth.

When we do a sacrificial rite, worship, a devotional act we tend to do it with a desire behind it. That desire could be any, except attaining Him. That desire could be for happiness, prosperity, and wealth. That desire could be for success and fame. That desire could be for a place in the heaven. The list can be endless. When we do that we lose sight of His true state, or we never knew it. He in His true state is beyond desires and attachments of any kind. Therefore, He would not want to encourage what He Himself is not. Nevertheless, He fulfills the desire because it is His Law of Karm that all efforts must be duly rewarded.

By seeking fulfillment of such desires, we gain them, but at the same time, we lose something more valuable that we could have attained instead. That is He. Attaining Him is of lasting value. Gaining any thing else is of temporal value. Such gain is always transitory. It remains with us for a while and then plays hide and seek with us. Seeking such results, we attain them but effectively, it is our fall, from what else we could have attained in its place, that we did not care for. Gaining fulfillment of worldly desires, we do not gain Moksh, freedom from the cycle of birth and death. We return to the world repeatedly through rebirths.

9: 25 Those who worship other gods, attain the respective god. Those who worship parents & ancestors[9], they attain them. Those who worship living beings, animals, other creatures, humans, divine, or inanimate beings[10], they attain them. Similarly, those who worship Me, they attain Me.

Notes - What could He have implied by saying these?

We get what we seek, when we seek that with full faith!

If we worship other gods then we receive their blessings, what they can grant based on their respective attributes. They can grant matters of worldly relevance based on their respective jurisdictions. They cannot grant Moksh, the true goal of birth in human form.

Similarly, if we worship our parents, our ancestors, other living beings, animals, creatures, other humans of distinguished accomplishments, other divine beings, or other inanimate beings, we can obtain their blessings and whatever they can grant based on their respective material and spiritual accomplishments.

When we worship Him, for Him, not for other gains through Him, we attain Him, that is, become one with Him, the Moksh, final emancipation.

9: 26 If a devotee offers Me with love, leaves, flowers, fruits, and water, etc., then I accept all these offerings, which are offered with love by such pure minded desire-less loving devotee.

Notes - Why would He be giving examples of leaves, flowers, fruits, and water, etc but with love and devotion, without desire for any return?

He is happy with little things if it is offered with love and devotion in a desire-less state of mind. He does not need any other offerings as such. What can we offer Him that He does not have, or cannot have? He who has created this universe, what would He need from us? What is our own that we can possibly offer Him? Our love is our own. Our devotion is our own. Our desire-less pure mind is our own. It would be enough if we were to offer Him that alone.

9: 27 Therefore O Arjun! Whatever you do, eat, sacrifice, donate, and meditate, all that you offer to Me.

Notes - What could He have implied by: Whatever you do that you offer to me, when Arjun was at the battleground of KuruKshetr?

He was asking Arjun to offer his actions to Him. Arjun was at the battleground of KuruKshetr. He was due to be engaged in the battle very soon. In such situation, Arjun ought to offer his act of battling to Him. However, he could have done so only if he were to engage himself in the battle in a desire-less state of mind without attachments. Engaging in battle in a desire-less state of mind would mean not seeking the result of such act. It would mean being in a state of mind beyond success and failure in the battle. Engaging in battle without attachments would mean not being perturbed by death of loved ones in his hand. It would mean his realizing that he is, in effect, engaging in the battle to reestablish dharm[11]. It would mean his realizing that he is acting on His instructions as His instrument, not as any other mortal engaging at war for personal gains, or for misguided notion upholding the religion.

In this context, it would be relevant to clarify possible doubts of readers if this act of war was any different from wars in the name of religion that the mankind has witnessed in recent centuries. Yes, it was, vastly different. There were no two warring factions at the battleground of KuruKshetr who subscribed to two different opposing religious thought processes. There was no war in the name of religion, as the term is understood in present day context. The term Dharm had an entirely different notion in 3138 B.C. as compared to the term Religion of today.

Dharm was also duty, prescribed course of conduct. Dharm was also right, justice, equity, impartiality. Dharm was also piety, propriety, and decorum. Dharm was also morality, ethics. Dharm was also a sacrifice. Dharm was also good company, associating with the virtuous. A Sanskrit dictionary defines these, page 268. The battle of MahaaBhaarat was fought for these causes.

In 3138 B.C., there were no two religions at war at the battleground of KuruKshetr, situated north of New Delhi, if compared with what history has witnessed in Europe in recent centuries. In BhaaratVarsh (ancient India), there were no different religions. There was only one religion, Sanaatan Dharm, the eternal religion, that prescribed the way of life, and gave freedom to people for expression of spirituality in their personal way. The journey to Him was considered an individual’s own journey, the journey of the soul[12].

Notes - What could He have implied by: Whatever you eat that you offer to me?

If we do so what would be our state of mind? We would be eating not for the pleasure of body. There is a difference. One: We eat for the pleasure of our senses. Two: We eat for sustenance of the body, which is dedicated to Him, for service to Him.

Notes - What could He have implied by: Whatever you sacrifice that you offer to me?

If we do so what would be our state of mind? We would be sacrificing not with a desire for return. There is a difference. One: We sacrifice with a desire for return, howsoever remote. Alternatively, we sacrifice with a sense of attachment. Two: We sacrifice as if it were an offering to Him, with no desire, and no attachment.

A live example: Suppose we have scarce resources. We sacrifice our needs and our pleasures and meet the needs of our children. Somewhere, at the back of our mind, howsoever remote, there remains a dormant wish that children when grow up and we are in need they too will sacrifice for us.

Another way of looking at the same example: Assume we have scarce resources. We sacrifice our pleasures and meet the needs of our children. Not with a latent hope that they would some day return it. Nevertheless, with a sense of attachment, where we feel we are doing it for love of our children. Someday then, when they grow up, they say indignantly, we gave them birth, so whatever we did for them was our duty, there was no question of sacrifice, emotion. Hearing this we are hurt. Why are we hurt? We are hurt because of our attachment.

Now let us look at it differently. It would be a very difficult task. Only if we had not thought in our mind, that we were sacrificing our scarce resources for our children. Only if we had perceived it as an offering to God, as something we do for Him and seek no return, none so whatever, be they in form of material or emotional returns.

Notes - What could He have implied by: Whatever you donate that you offer to me?

Many a times we make donations. Some of it we do willingly, and some not so willingly but for face saving as someone known to us approach us with a request for charity. In either case, we expect a Tax deduction, if available and love to claim it in our tax return.

Some of us make charity as a habit. We believe we are helping others in need. We like to be recognized for our noble deeds. Organizations that seek charitable donations make it a point to recognize such efforts in an ego-boosting manner for the donor, or they try to accentuate their sentiments. Large donors are publicly acclaimed. Public acclamation gives us a sense of elation.

Some of us make charity with a hidden desire for specific targeted returns. Religious Missionary organizations love to speak highly of their efforts of charitable work. In return, they quietly seek religious conversions, or other kind of targeted returns.

Richer governments make charity to poorer governments. Governments have their political motives to grind. People of the richer nation feel they are being charitable, which has an ego-boosting effect to the national sentiment. All gain some way or other; poor gain it in material, rich gain it in political favors, people gain in emotional satisfaction.

These all acts of charity, howsoever noble as we may want to make them sound for our own satisfaction, they all are with hidden motive of one kind or other. We are seeking something out of it. We are giving away money in return of tax deductions, or ego-boosting recognitions, or religious conversion, political favors, or whatever.

This all not to say there is anything thing wrong in it. There may be or there may be not. That is, however, not the point. Point is that we give and we get and the score is over. We have gained nothing of lasting value. For, we have sought nothing of lasting value.

What would happen if we were to make donations as if it were an offering to Him? We would hand it what we can and forget about it. We will not seek, nor we will accept anything in return, anything whatsoever. Period.

Notes - What could He have implied by: Whatever you meditate that you offer to me?

Being absorbed in thought is meditation. We all love to make meditation a big concept, as if it were a deep subject. Plainly, it is nothing but being absorbed in thought of someone or something. When we are absorbed in thought of God, we are meditating on Him. When we are in thought of our beloved, we are meditating on him or her. When we are absorbed in thought of our enemies as to how to defeat them, we are meditating on them or about them. When we are planning an ignoble act, we are meditating on it.

What would happen if we were to offer to Him anything that we are meditating upon? Can we offer to Him our plan of an ignoble act? Can we offer to Him how we would want to destroy our opponents? Can we offer to Him our infatuation towards our beloved?

The moment we are able to do an honest act of that, the ignobility would disappear from the horizon of our thought process. The moment we are able to truly focus on Him, the thought of destroying our enemy would disappear from our mind. The moment we get absorbed in His thoughts, the thought of our human lover would disappear from our mind. So is the power of true absorption in His thoughts. Let us try it for us and test it. If we are determined enough and sincere enough towards our objective we would soon know that it is true.

9: 28 In this manner, you will be freed from the bondage of Karm arising from good and bad deeds. Thus, you will be attaining Sannyaas Yog by sacrificing the result of your Karm. Thus, finally you will be attaining Me.

Notes - What would He have meant by: In this manner, you will be freed from the bondage of Karm arising from good and bad deeds.

All our actions must bring their appropriate result at an appropriate time. This is a fundamental Law of Creation. Good deeds will bring good results. Bad deeds will bring bad results. Nevertheless, results will accrue. Moreover, results we must experience. There is no escape from it. Good results could mean a birth with happiness and prosperity. Bad results could mean the opposite. That is as far as this world goes. However, there are other worlds and life after death, of a different nature. For, the soul has to find a place for itself after it leaves this world, and before it returns to this world. During this transit period, soul has a station. There again, the quality of its existence could depend on its deeds. The net effect is bondage of Karm. This bondage could be of either type. The chains may be of gold or of iron, figuratively speaking. Chains will always be there. For, it is a vicious cycle. No escaping from it. Action, result, action, result is a continuous cyclic process.

How does one come out of this cycle? One can end this cycle by not doing Karm for one self, instead doing Karm for Him. In which case, He assumes the result of such Karm. However, doing Karm for Him is not as easy as it sounds. It requires reconditioning of mind, the entire thought process, and the way of looking at things and at this world at large. The Ego of Self must dissolve. All actions should take shape of an effectual surrender to Him. The very nature and intent of such action would undergo a drastic change. There would be no motive of self-interest in such action. There would be no personal emotional attachment towards such action. All action would be performed as an offering to Him, without a trace of Desire for any result of any kind whatsoever, except one that is of attaining Him. All action would be performed as an offering to Him, without a trace of any Ego of any kind whatsoever, except the ego of a servant to Him.

Let us not mix up our good deeds with such deeds that free us from bondage of Karm. Example: We donate. We are charitable. We think we are not doing it for our self. We are doing it for others. Therefore, it could be treated as an action that would not bind us in bondage of Karm. If it were true, why then, when someone praises us for our charitable nature, we feel elated? Why then we want to see our name in print as a donor? Why then we expect the receiver of the donation to thank us? Why do we then think that we are doing a good deed by donating, by being charitable? Behind all this magnanimity, we have a hidden desire of telling ourselves that we are doing a good deed, and of being told by others that we are doing a good deed.

In light of these, we need to examine each of our action, if it qualifies for being an action that would not place us in the bondage of Karm. The term bondage should not be understood in a negative sense. It ought to be understood as a deep concept. By coining a new term that would be positive sounding, the very nature of the concept would not change. However, it might appeal to present day mental makeup that would want to present every concept not in its bare form but with a face lifting.

Notes - What would He have meant by: Sacrificing the result of your Karm, you will be able to attain Me?

When we appropriately offer our actions to Him, we are no more bound by such Karm.

We are bound by the result of our Karm because we retain the desire for result of such Karm. We retained the desire for result of our Karm and therefore, we are required to go through the process of repeated birth and death.

We are freed from the cycle of rebirths, if we are able to give up, in an effective manner, the desire for result of our Karm. By being freed from cycle of birth and death, we are able to attain Him. That is to say, we are finally able to return to our home where we had once begun our journey long before. The journey of the soul ends with its ultimate dissolution with the Supreme Soul.

9: 29 I am present in all beings with the same spirit. I have no one to envy, nor any one is particularly dear to Me. Yet, those devotees who worship me with love, they are in Me and, I am in them.

Notes - What could He have meant by: I have no one to envy, nor any one is particularly dear to Me?

His presence in all His creation, animate or inanimate, is in a detached manner. Owing to this detached spirit, He looks at everyone with the same spirit. There are no emotions, no attachments, favorable or unfavorable. He has no one to envy. No one is His enemy. No one is especially dear to Him.

He has no attachments whatsoever. That is why He remains unaffected by the three basic qualities Satv, Rajas, and Tamas. These three qualities influence all creatures in varying degrees, but not Him. All creatures cannot effectively maintain such indifference all the time in their life. We feel different kind of emotions towards different creatures at different times in our life. These emotions color our life with good, bad, and ugly.

He is beyond such aberrations. Until we are able to free our self from such aberrations, we do not qualify for dissolution in Him.

Notes - What could He have meant by:

Those devotees who worship me with love, they are in Me and, I am in them.
I am present in all beings with the same spirit.

Those of us who are able to love Him in an unqualified manner, that is, without expectation of any return from Him, and with total dedication and surrender to Him, such of rare souls find a place in Him, and He makes a place in them. Such presence is in the context of His true form.

This should not be confused with His presence in everything everywhere. In that statement, the context is different, and that needs to be understood in proper context. His Omnipresence is by virtue of having brought this creation into existence. His Omnipresence is necessitated by the need for monitoring the creation process.

His Omnipresence, in that context, has a different function altogether. His presence in His devotees with unqualified love has a very different function.

One who is beyond any beginning and beyond an end, expressing Him with the limitation of human language is not that easy. Therefore, we need to understand the spirit behind it and should not remain stuck with the words.

9: 30 Someone who had been a person of highly bad conduct, and if he starts worshipping Me with undivided attention directed towards Me, then he can become a good person, because now he has reached the proper decision.

Notes - What could He have meant by these statements?

Sometimes a relevant example can display a concept better than words. Therefore, we take you to Treta Yug, a period that came before Dwaapar. Bhagwaan Shri Krishn lived towards the end of Dwaapar Yug[13]. Dwaapar preceded Kali Yug in which we live.

There was a dacoit named Ratnaakar. He maintained his family by looting those who passed by the jungle and killing them if they refused. One passer-by whom he intended to kill, asked him a question. You kill us, and you know it is a sin. Who do you kill us for? You kill us to maintain your family. Do you think that they will share your sins? Ratnaakar said: Yes, why not? They enjoy the benefit of my actions. Therefore, they share the result of my actions. The passer-by suggested that he ask his folks. Ratnaakar asked his wife. The reply was: I take care of your household chores. I raise your children and look after them. I do my prescribed duty as it is called for. Gathering resources for the maintenance of your wife and children is, similarly, your duty. The manner you adopt for fulfilling such duty is your Karm. Result of such Karm is yours entirely. He realized that he was doing his prescribed duty of maintaining the family, as his wife did her duty in the manner it was required of her. Therefore, each one of them was wholly responsible for his or her actions and their results.

Such realization brought him a deep sense of repentance. He asked the passer-by Saadhu (saint) as to how he could erase his past actions of numerous killings. Saadhu told him to meditate on Raam. He suggested that Ratnaakar repeated the word Raam without any interruption, as a silent form of mental meditation would not be possible for him. Ratnaakar simply could not utter the pious name of Raam. For, he had done so many killings through his life that anything pious was beyond his whole being. More he tried to utter Raam, more he uttered Maraa, Maraa because that is what he had done, seen, and thought all his adult life. Maraa meant dead. He could only think of the dead.

He did not give up. He had taken the words of the Saadhu to his heart. He told his family that he would not return. He found a secluded spot to save himself from the influence of the environment. He sat down kept constantly trying to utter Raam, though in effect he only uttered Maraa. Nevertheless, he continued. As the time passed, his utterances became Maraa, Maraa, Maraa, … Raam, Raam, and Raam. He continued without break, such was his dedication. Gradually his entire body was enveloped by anthills. Later, the Saadhu revisited him, and recovered him from within the anthill[14] and named him Vaalmeeki (EE and I are used for long and short tones).

The sage Vaalmeeki later wrote Raamaayan (AA and A are used for long and short tones), the memorable epic that is an integral part of life and culture, even after thousands of years, wherever people of Indian origin live in the world today. Raamaayan is the story of life of Bhagwaan Shri Raam who took Avataar in Treta Yug.

Thus, a person of highly bad conduct, starts worshipping Him with undivided attention directed towards Him, and becomes a good person.

9: 31 Therefore, he soon becomes pious, and attains eternal bliss. O Kaunteya! My devotee is never ruined, this you can take as the truth.

Notes -

The life of Ratnaakar as told above speaks for this. He turned Vaalmeeki and attained the bliss.

He was not ruined despite his past actions that were neutralized by his undivided devotion.

9: 32 O Paarth! Women, tradesmen[15], or agriculturists[16], those in service of others[17], wicked people or those cruel in their deeds[18], and such other born because of bad Karm in prior birth, when they come to My refuge, they also attain the emancipation.

Notes - What could He have implied by placing few types of birth as those resulting from bad Karm in prior births?

This is tricky one. We need to understand it in proper perspective. Before attempting to do so, we need to cast off our Ego and other preconceived notions. Otherwise, one could get into futile arguments.

Notes - What would He have implied by: Born because of bad Karm in prior birth?

Let us first recapitulate some of the concepts before we proceed. Our Karm determines our birth. Our state of mind and desires floating in it at the time of death, have a significant bearing on our next birth. Depending on these, we have a life that is difficult, easy, or mixed.

Difficulties could be with regard to physical issues, emotional issues, social issues, and so on. Difficulties could comprise of physical hardships, economical dependence, social injustice, and so on.

Depending on the magnitude of our Karm, good, or bad, we are positioned in life, through our nature of birth, including our personal physical attributes, the nature and temperament of our parents and larger family, economic status of the family, social status of the family. Based on our Karm, we are positioned in the environment in which we would grow through our childhood, and the environment through which we would grow during our formative years of adolescence.

Based on our Karm, prior and current, we would be positioned in our marriage, the quality of our relationship with our spouse and children. Our Karm also determines what kind of children would be born to us, bearing what kind of physical and mental attributes. It satisfies our ego when we want to believe that it is I who determines as to who should be my partner. We also want to take assurance in knowing that we have at our disposal all the professional help that we need to protect the family from breaking away. However, we have gradually come to realize how little control we truly have on our children as they start growing up. We have also started realizing as to how helpless we become in saving our family structure. Yet, it comes in way of our ego to admit to our self that there are things uncontrollable and attributable to our prior Karm, be it from our present birth or past. Based on our Karm, prior and current, we would be positioned in our financial conditions in life, and our success or failure in various segments of our life, as well.

Bearing the concept in mind that underlines the importance of our Karm; we will now proceed on looking at the issue as to why He might have placed certain types of birth as resulting from bad Karm in prior births. These types of births are: birth of a woman, birth of tradesman and agriculturist, birth of those who remain in service of the rest, birth of wicked and cruel people. We will take them one by one.

Notes - What could He possibly have implied by: Women, born because of bad Karm in prior birth?

Let us understand in the very beginning that we do not intend to try to project male superiority over female while proceeding into these discussions. Our objective is purely an attempt to understand what may have lay behind the plan of Nature that made the distinction.

Life of a woman has certain typical difficulties associated with it. For instance, let us take the case of childbearing. Most women would want to become a mother at some point of time in their life, is a different issue. Let us look at the physical issues. Childbearing and giving birth to a child is not an easy task and there are certain physical discomforts associated with it. Let us look at the emotional issues. When there is a break in the family, a woman would want to raise the child herself even without support of a father.

This brings additional hardship on the woman. Social status of a single woman can be precarious at times. The society had always been a male dominated one; disregard which part of the world and which age with regard to time. The reason is simple.

The discrimination has been made by the Nature it self in form of physical attributes and mental makeup of the two: male and female. The Nature would have had a reason for making such discrimination. It would have had a specific plan for monitoring some of its functions and systems. One of them is giving effect to Law of Karm.

Let us be very clear about this: If we are male born in this life, there is no guarantee that we will be born as male again in next birth. Therefore, let us have no false sense of superiority over those female born. For, we could as well be slated for a female birth in next life. Therefore, we need guard our Karm, not our male ego.

Notes - What could He possibly have implied by: Tradesmen and agriculturists, those who remain in service to the rest, and wicked and cruel people, born because of bad Karm in prior birth?

Tradesmen and agriculturists have a much more hard physical life as compared to the administrators, politicians, and academicians.

Harder is the life of those who remain in service to the rest.

Life of wicked and cruel people needs no explanation that they would have had bad Karm in prior lives.

Notes - What would He have implied by: When they come to My refuge, they also attain the emancipation.

There is no discrimination in His realm.

Any one, who takes refuge in Him, finally attains emancipation. Any one for that matter, disregard what kind of birth s/he had because of his/her prior Karm. The result of prior Karm is experienced through the kind of birth one had.

Now if the person uses free will and comes to His refuge, He would not discriminate. That is His assurance.

9: 33 Then what to speak of the priests[19], theologians[20], and royal sages[21] who are pious devotees? Therefore, having taken birth in this world, that is, transitory and devoid of true happiness, you should constantly meditate on Me.

When He would not discriminate those who have had lesser birth due to their prior Karm, only if they were to come to His refuge, then where is the question of denying those who have had better births due to their good deeds.

They need to understand that this world is transitory. They also should not lose sight of the fact that the happiness that this world offers is not the true happiness. It may seem happiness today; it can turn to unhappiness tomorrow. Therefore, they should not be deluded by temporal happiness and run after it.

They should constantly meditate on Him. That alone can bring them emancipation.

He asks Arjun (who was a royal sage) to constantly meditate on Him.

9: 34 You should stabilize your mind unto Me. Become My devotee. Be My worshipper. Be respectful to Me. In this manner, by setting your soul unto Me, you will attain Me.

Notes -

We need to rein our mind and focus it unto Him. Undivided devotion towards Him is necessary. Faith in Him is needed. He tells Arjun that Arjun could attain Him by setting his soul unto Him.

This is the End of Chapter 9 RaajVidyaa RaajGuhya Yog[22].

Let this work be for all those who seek Him.

All my life I worked for myself. Now let me be able to work for Him. Let there be no desire for any worldly result from this work. Let there be no worldly gains to me from this work. If there be any desire, let it be of attaining Him. Let there be no attachment towards this work. Let me not feel bad if anyone denounces this work. Let me not feel elated if anyone praises this work. Let this work be my yagya, an offering to Him.

Om Namo Naaraayanaay!
2002-07-07.

Addhyaay' 10 Shlok 01 to 05 VibhutiYog' विभूतियोग

Edition 1 July Aug 2002

Vibhooti'Yog is the title of the Adhyaay (chapter). It is one word in Sanskrit - a word derived by संधि (Sandhi) of two words Vibhooti and Yog - in other words, by combining the two. For dictionary meaning of Vibhooti and Yog in detail, please see note #1.

Vibhooti'Yog would mean:

One of the steps towards Union with the Supreme Spirit through the knowledge of His magnificent and splendid qualities. This meaning is in the context of the contents of this chapter.

While Vibhooti refers to His splendor, Yog refers to the Union with Him. Union is achieved through proper spiritual knowledge. Knowledge of His magnificent and splendid qualities is a step into that direction.

As we will proceed further we will find His magnificent and splendid qualities as the subject matter of this chapter.

Contextual meaning of Shloks 1 to 5 of Adhyaay 10

Innate meaning of Shloks (note #2) in the context of the total contents of this whole chapter. These are not verbatim reproduction of Sanskrit text into English.

For dictionary meaning of Mahaabaaho and its explanation in detail, please see (note #3) at the end of this chapter.

10:1 O Mahaabaaho! Listen again to My words containing the most distant knowledge. I will say these for the benefit of those like you, who love Me.

10:2 Neither gods nor great sages know of My origin. Because, in every respect, I am the generative cause of all gods and great sages.

10:3 In this mortal world, those only know of My True Form, who take Me as the unborn, without the beginning, master of all, and the creator of all. Such unerring men get freed of all sins.

10:4 & 10:5 All creatures have acquired from Me various kinds of inclination or disposition of mind: Perception, intelligence, knowledge, and judgment; consciousness, and sacred knowledge; absence of infatuation, and true insight; forgiveness; virtue; self-restraint; tranquility, peace, and final emancipation from worldly illusions and attachments; happiness, prosperity, well-being, and sorrow, trouble; evolution and dissolution; fear and fearlessness; harmlessness, and abstaining from killing or giving pain to others in thought, word or deed; equity; satisfaction; religious austerity; teaching, charity, and purification; fame and ill fame.

In Shlok 4 and 5 Sanskrit terms that have been used are Bhaavah, Buddhi, Gyaan, Asammoh, Kshamaa, Damah, Shamah, Sukham, Duhkham, Ahimsaa, Tap. For dictionary meaning of these terms in detail, please see (footnote #5) at the end of this chapter. These notes will reveal that each term has several meanings, some up to 30 meanings. There we have underlined those we felt most suitable in context of Shlok 4 and 5, and we have adopted them in our translation above.

Explanatory notes on 10:1

#1 Whatever He is about to tell Arjun now is something that is not always understood by the mankind in the same form. Human perception is guided by what is visible and logically understandable. The creation process is beyond comprehension of human intellect because the tools we use for arriving at such understanding has serious limitations.

Mystery is in the very essence of this creation and that has a very definitive purpose. If the element of mystery is removed then the whole game will be over. Human perception is capable of piercing through the games that we humans design. Where from, we humans would have derived the concept of games? We derived it from Divine games, though we did it subconsciously, and therefore, we do not conceive of a possibility that there could exist a divine game plan.

We humans are a highly miniaturized replication of the Divine. We humans represent highly limited possibilities of the Divine essence. We attempt at replicating Divine actions in a very limited scope. We devise games, so does the Divine. We comprehend our games, but not the Divine game plan.

Divine Maya is the barrier between the Creator and His Creation. It creates a veil whereby we, on this side of the veil as part of this creation, are not able to look into the other side of the veil where remains hidden the mysterious knowledge of His creation and its effects.

#2 Those who love Him, the Supreme Soul, would benefit from what He says. Those who do not love Him, have no faith in Him, will anyhow ignore His sayings. Those who do not love Him, but listen to Him only out of curiosity, will come to benefit from His sayings only when they will come to love Him, develop faith in Him.

Shri Krishn is the personification of the Supreme Soul.

The Supreme Spirit descents on earth in every age for protection of noble and destruction of ignoble and for reestablishing dharm. Bhagavad-Gita 4:7 and 4:8. For dictionary meaning of dharm and its explanation in detail, please see (footnote #4) at the end of this chapter. Descend on earth in human form is called an Avataar. As an Avataar, He observes general limitations of human birth and it is called His Lila.

Explanatory notes on 10:2

#1 Here the reference is to gods other than the Supreme Spirit. It would not be appropriate to assume that the reference could be to gods represented in other religions. For, warring religions as we see today, were non-existent in the context of Bhagavad-Gita and the time period and the land where it was enacted.

Reference to other gods is reference to other aspects of the Supreme Spirit. Existence of other gods was not without purpose. When we humans seek the Supreme Spirit, we attain Him. He represents Moksh, liberation from birth and death. When we humans seek other gods, we attain them. They (other gods) represent fulfillment of various worldly desires.

We are bound by our Karm, our actions that originated from a desire or an attachment. We are able to attain Moksh when all our karmic debts are paid for, when all our karmic accomplishments are rewarded for, when the balance in our karmic account becomes zero. This is extremely difficult to attain because bondage of Karm is capable of generating a vicious cycle. Getting out of it is not impossible, though it would appear to be near impossible. The basic purpose of Bhagavad-Gita is to show the way to those who seek it.

#2 Other gods and great sages, all have originated from the Supreme Soul. The entire creation has originated from Him. He is without a beginning and without an end. Everything else is with a beginning and with an end.

Explanatory notes on 10:3

#1 Those of us who are able to perceive Him in His true form, they are also able to follow whatever is needed to attain Him.

Until the perception about His true Form is clear in one’s mind, it is very difficult to understand what He has to say in its true spirit.

Until His statements are understood fully, it is very difficult to attain Him.

Therefore, the necessity to perceive Him in His true Form. He is the unborn, and He has no end like we mortals. He is the Master of all that has been created, and He is the Creator of all that.

#2 Speaking of men was contemporary in those days. Now we prefer to speak of person. It would not be appropriate to assume that the address as men could be reflective of any gender-bias.

Men, who know His true Form, are able to proceed in the right direction, and acquire the right knowledge that sets them free from the bondage of Karm, and thus, enable them to attain Moksh, the freedom from repeated birth and death.

Addhyaay' 12 Shlok 01 to 20 Bhakti'Yog' भक्तियोग

Edition 1 of January 2002

Bhakti Yog: Union with God through the path of Bhakti

Shlok 1

Arjun said: Those who continuously follow the path told by You and are devoted to You in your Saakaar and Sagun roop; and those who worship you as Avyakt and Avinaashi ParamAatma; between them who is superior?

Shlok 2-4

Shri Bhagavaan said: Focusing the mind in Me, devotees continually engaged in Yog Karm, with supreme faith in Me, worship My Vyakt Sagun roop, they are superior as Yogi, so I accept.
But those people who controlling their senses, ever-ready to help all creatures, maintaining Samatva Buddhi [details in chapter 2]; worship My all-pervading, unexplainable, beyond mind and intellect, constant, indestructible, hidden, eternal, without attributes/absolute aspect; they too attain Me.

Shlok 5

But, excessive effort is required in worshipping My Avyakt swaroop (form) because a soul with a body attains Niraakaar (without form) NirGun (without attributes) with considerable difficulty.

Shlok 6-8

But, those who are devoted to Me, such devotees make an offering of all their Karm to Me, continually think and worship My Sagun roop with undivided devotion.
And whose mind is always focused in Me, them I soon rescue from this death-trap world-like ocean.
You too set your mind and thoughts in Me, focus your intellect in Me.
By doing this, you will reside in Me; there is no doubt in it.

Shlok 9-11

If you are unable to fix your mind unto Me undisturbed, then have the desire to attain Me with Practice.
If you are unable to practice also, then prepare yourself to work for Me.
By working for Me also, you can attain Me.
If you are unable to do this as well, then practicing restraint, taking refuge in Me, renounce the results of all your work.

Shlok 12

GyaanYog is propitious to Yog.
DhyaanYog is propitious to GyanYog.
Renouncing the fruit of Karm has superior qualities than DhyaanYog.
From such renunciation, soon supreme peace is attained.

Shlok 13-14

One who has no malice towards all creatures; who is friend to all; kind; devoid of attachments; devoid of vanity; taking pain and pleasure equally; forgiving, always satisfied, practicing Yog and restraint with determination, one who has surrendered his mind and intellect unto Me; such devotee is agreeable to Me.

Shlok 15-16

One who is not cause of distress to other people; one who himself does not get into distress on account of other people; one who remains free from joy, anger, fear and distress; such Yogi is agreeable to Me.
That devotee of mine who is free from desires, pure, able, indifferent, free from the effects of pain, and renounces initiation of all desire-filled Karm; I am fond of such devotee.

Shlok 17-18-19-20

One who is not elated in joy; keeps no malice; does not grieve; does not desire; one who renounces all auspicious and inauspicious works (meant for their returns); such devotion-filled person is agreeable to Me.
One who feels the same towards friend and foe; honor and dishonor; heat and cold; joy and sorrow; and such conflicts; has no attachment; takes blame and praise equally; considerate/thoughtful; in any manner always satisfied; one who has no place of his own to live; whose mind and intellect is steady; such devoted person is agreeable to Me.
But those faithful persons remaining devoted to Me, practicing this virtuous eternal knowledge; those who think of Me as the Supreme One, I am very fond of them.

2002 Jan 12, Sat 7 P.M., 20 Yogeeta. End of chapter 12.

Addhyaay' 14 Shlok 01 to 27 Gun'Tray'Vibhaag'Yog' गुणत्रयविभागयोग

Edition 1 of January 2002

Gun'Tray'Vibhaag'Yog: Union with God through the path of three Gun(s) – Satv, Rajas, Tamas

Shlok 1-2

Shri Bhagavaan said: O Arjun, the knowledge, knowing which all pious men have been freed from this world and attained liberation from bondage of rebirth, such superior knowledge I shall give you again.
By taking recourse to this knowledge, those devotees whom attain same state as Me (merged in Me, they do not take birth again in the beginning of the Creation, nor do they suffer any pain during the dissolution of the creation.

Shlok 3-4

O Bharat (Arjun), My great Brahm-roop Prakriti is the womb of all creation.
I place my seed in this Nature’s womb from which originate all Bhoot(s) (animate and inanimate objects of creation).
O Kaunteya (Arjun), from all types of Yonis, all those Moorti(s) who are born, all their place of origin is My mother-like Brahm Prakriti.
And the one who places his seed in it, that Father, is Me.

Explanatory Notes on "That Father is Me"

Some of us act in drama or a movie as father or, child for someone else. But we know that this relationship will be over as soon we are out of the stage or, away from the camera. We remain very much involved in the act, but not beyond that.

In the same way, but now, all of us act in the drama at the stage of this world. We are very much involved in our role, so long we are on the stage of this world. Once out of it, those relationships are lost. Yet till the last breath, we try to hold on to them.

This is one aspect of God’s Maya that keeps the veil between Him and us. So long the curtain is not lifted; we do not get to see the other side of it. That, our true father is there, on the other side, waiting for each of us, till we are satisfied with the play that we are now busy enacting.

Then, one of us realizes that reaching the other side of the veil is the true objective of our participation in this Act. And then, that one person flies over the cuckoo’s nest!

Shlok 5-6-7-8-9

O Mahaabaaho (Arjun), Satvagun, RajoGun, TamoGun – originating from Prakriti, these three Gun(s) bind the imperishable soul in the bondage of the body.
O Kaunteya (Arjun), know that desire-filled RajoGun as the cause of ambition/greed and attachments. It binds the soul in the shackles of Karm.
O Arjun, know that TamoGun born of ignorance that infatuates all bodied souls. It binds the soul through Pramaad (confusion/distraction/distress), inactivity/idleness and (excessive) sleep.
O Bharat (Arjun), a bodied soul is led by Satvagun towards happiness, by RajoGun towards Karm and by TamoGun towards Pramaad.

Shlok 10-11-12-13

O Arjun, Satvagun by suppressing RajoGun and TamoGun; RajoGun by suppressing TamoGun and Satvagun; similarly, TamoGun by suppressing Satvagun and RajoGun; expand through its own influence.
In this body, when we experience light and knowledge through all senses, Satvagun is on the rise, so we should understand.
When RajoGun is on the rise, we notice greed in nature, initiation of desire-filled activities, lack of peace, attraction towards worldly pleasures, etc.
O Kurunandan (Arjun), lack of light, loss of interest in one’s own proper duties, Pramaad and Moh (infatuation) are indicative of rise in TamoGun.

Shlok 14

When Satvagun is on the rise, at such time if the man gives up his body, then he takes rebirth in pure and divine world of chosen wise men.

Shlok 15-16-17-18

When RajoGun is on the rise, death brings back the bodied soul amongst people bound by Karm.
If the death takes place during predominance of TamoGun, then it is reborn in Moorh Yoni (idiot, sluggard, and possibly, lower animals?).
Saatvic deeds bring harmless and virtuous results.
RajoGun results in sufferings and TamoGun results in ignorance, so should be understood.
Knowledge from Satvagun, greed from RajoGun, and Pramaad, Moh, ignorance originates from TamoGun.
After death, Saatvic man rises high, Rajasic remains in the middle, Tamasic sinks low.

Shlok 19-20

O Arjun, when as an observer, they clearly see that, except these Gun(s), none else is the doer; also see that the soul remains beyond these Gun(s); then they acquire My Nature.
Bodied soul, remaining apart from these three Gun(s), gets free from birth, death, old age and pain; and then it attains immortality and bliss.

Shlok 21-24

Arjun asked: O Prabhu (Shri Krishn), a person who has set himself apart from these three Gun(s), how is he identified, by what symptoms? How is his behavior and how has he been able to go beyond these three Gun(s)?
Shri Bhagwan said: O Paandav (Arjun), Satvagun is manifested through Prakash, RajoGun is manifested through Pravritti and TamoGun is manifested through Moh.
One who is influenced by these and yet does not grieve; or, is not influenced by these and yet does not desire them; one who remains indifferent like a witness and is not distracted nor disturbed by these Gun(s); such person is Gunaateet.
One who remains, all the while, immersed within own self (please do not mistake this expression for selfishness); one who takes joy and sorrow alike; one who does not differentiate between clay, jewel and gold; such wise man treats pleasant and unpleasant equally; one who stays patient in praise and condemnation; one who knows honor and dishonor to be same; one who treats friend and foe equally; one who renounce initiation of all desire-filled activity; one who remains aloof from the sense of being the Karta; such person is said to be Gunaateet.

Shlok 26-27

One who worships Me with single-minded devotion, he becomes ripe for attaining Brahmatva which is beyond these three Gun(s).
Because, O Arjun, of that immortal, everlasting Brahm; of eternal Dharm; of undivided endless Bliss; that station is Me.

End of chapter 14.

Addhyaay' 15 Shlok 03 to 19 Purushottam'Yog' पुरुषोत्तमयोग

Edition 1 of January 2002

Purushottam'Yog': Union with God through knowledge of the Purushottam

Shlok 3-4

Shri Bhagwan said: The world is like a tree. It has its roots in ego, attachments and desires. These roots are very deep. They are very strong, extremely difficult to cut.
Detachment is the weapon to cut the roots. Have determination in your mind and feeling in your heart that 'I am taking refuge in the Creator'.
Once you merge in Him, you are freed from the bondage of repeated births and deaths.

Shlok 5-6

Those who have lost their vanity and ignorance; those who have overcome their weakness of attachment; those who remain in the thoughts of the Creator all the while; those whose desires are totally eliminated; those who are free from the conflict of pleasure and pain; such knowledgeable people attain God.
After reaching where the man does not return to the world; which can not be illuminated by the Sun, Moon, fire; that is my supreme abode. Knowledge: Knowing God is true knowledge, all else is ignorance.

Shlok 7-8-9-10-11

In your body, the eternal soul is a part of Me (Creator). That soul attracts the mind and five senses from the Nature.
As wind carries the scent from one place to another; similarly, the soul carries the mind and the senses from one body to another [Note: while giving up the old body and later, acquiring a new body]. With the help of eyes, ears, skin, tongue, nose and mind the soul enjoys the worldly pleasures.
This soul which leaves a body; or resides in a body; or enjoys the worldly pleasures; the soul joined with three Gun(s); is not known to the ignorant; is known only to the knowledgeable through the divine vision.
Yogis seeking God learn, in essence, of this soul residing in their heart. But those who have not purified their mind and heart, such ignorant people do not learn of this soul despite continual efforts.

Shlok 12-17

Splendor of the Sun, Moon, and Fire originates from Me (Creator). On this earth, I support all Bhoot(s) and nourish all vegetation. I reside in the hearts of all. Memory, knowledge and loss thereof originate from Me. I am the One worth knowing through study of all Veds. I am the Karta of Vedaant. I am the One who knows all Veds. Body of all creatures is perishable; the soul is not. Different from these two is the One who provides for all in this universe and is known as Purushottam (Supreme Soul).

Shlok 18

As I am beyond the body and superior to the soul, I am known as Purushottam in this world and in Veds.

Shlok 19

He who knows Me thus keeps thinking of Me, all the while, through all his work.

ॐ श्रीनारायण शरणम् !
कायेन वाचा मनसेन्द्रिऐवा बुध्यात्मना वा प्रकृते स्वभावात ।
करोमि यद् यद् सकलं परस्मै नारायणायेति समर्पयामि ।।

For relatively accurate pronunciation	For popular corrupt pronunciation	For relatively accurate pronunciation	For popular corrupt pronunciation
Karm	Karma	Dharm	Dharma
Yog	Yoga	Moksh	Moksha
Ved	Veda	Vedaant	Vedanta
Krishn	Krishna	Shiv	Shiva
Raam	Rama	Kaam	Kama
		Braahman	Brahmin
Gyaan	Jnana	Yagya	Yajna
Brahmaa	Brahma	Bhaarat	Bharata
Sannyaasi		Buddh	Buddha

Pronounce	In	As	In
A	Bhagwaan	U	But
AA	Bhagwaan	A	Bata
A	Brahmcharya	U	But
A	Grihasth	U	Sun
A	Maya	A	Bata
U	Mud (d soft)	U	Mud
A	ParBrahm	U	But
AA	Saankhya	A	Bata
A	Saankhya	U	But
A	Sannyaas	U	But
AA	Sannyaas	A	Bata
U	Tup (t soft)	U	Tub
AA	Vaanprasth	A	Bata
A	Vaanprasth	U	Sun
U	Varn	U	Turn
A	Yagya	U	But

2001-2003 Shrimad'Bhagavad'Geeta

online version, not yet published in print, covers chapters 2 to 10 and 12, 14, 15

Invisible are the ways of Naaraayani Ma Bhav'Taarini

Mail that arrived from Ramakrishna Mission Calcutta Students Home

Addhyaay' 01 Shlok 01 to 47 on Arjun'Vishaad'Yog' अर्जुनविषादयोग

Addhyaay' 02 Shlok 01 to 09 on Saankhya'Yog' सांख्ययोग

INDIVIDUAL KARM & INDIVIDUAL GOAL

ULTIMATE GOAL & HINDUISM

FREEDOM FROM CYCLE OF BIRTH & DEATH

BONDAGE OF KARM CANNOT BE AVOIDED DISREGARD WHO YOU ARE

RELIGION OR POSITION DOES NOT FREE ONE FROM SHACKLES OF KARM

PRE-SET KARM AND FREE-WILL INDUCED KARM

WHY IT IS NECESSARY TO SPREAD THE RESULTS OVER MANY BIRTHS

IT IS DIFFICULT TO PLACE UNDIVIDED ATTENTION ON GOD FOR LONG

IF OUR KARM CAN BE IN ACCORDANCE WITH PRESET WORK

BUT WE ARE TAUGHT TO BE RESULT ORIENTED

Addhyaay' 02 Shlok 10 to 35 on Soul आत्मा

Addhyaay' 02 Shlok 39 to 53 on Samatv'Yog' समत्वयोग

Addhyaay' 02 Shlok 54 to 72 on Sthit'Pragya Muni स्थितप्रज्ञ मुनि

BhagavadGita 3:1 to 3:43 on कर्मयोग Karm'Yog'

Karm Yog : Union with God through the path of Karm'

Explanation — Many faces of the Creator

Explanation — Devta

Explanation — Life forms come from food

Explanation — Food comes from rains

Explanation — Rains come from Yagya

Explanation — Yagya comes from Karm

Explanation — Karm comes from Akshar Paramaatma परमात्मा

Explanation — "Spends Human birth in Vain"

Left with no duty

Attached to them

Moksh

Notes on Shankar

Notes on Do not unsettle their Faith

Notes on Find fault

Notes on SwaDharm Vs. ParaDharm

Kaam: Kaam is the desire that can manifest itself in various forms.

BhagavadGita 4:1 to 4:42 on ज्ञानकर्मसंन्यासयोग Gyaan'Karm'Sannyaas'Yog', वर्ण व्यवस्था Varn' Vyavastha, कर्म Karm', अकर्म a'Karm', यज्ञ Yagya, advice to Arjun to fight the battle as Karm'Yog' (not as Karm')

Explanatory notes on Dharm

Explanatory notes on Yug'

Explanatory notes on Devataas

Varn Vyavastha वर्ण व्यवस्था

Explanatory notes on "According to the division of Gun and Karm"

Karm' कर्म and A'Karm' अकर्म

Explanatory notes on Karm अकर्म

Explanatory notes on A'Karm अकर्म

Yagya यज्ञ

Addhyaay' 05 Shlok 01 to 29 Karm'Sannyaas'Yog' कर्मसंन्यासयोग

Addhyaay' 06 Shlok 01 to 47 Aatm'Sanyam'Yog' आत्मसंयमयोग

Addhyaay' 07 Shlok 01 to 30 Gyaan'Vigyaan'Yog' ज्ञानविज्ञानयोग

Addhyaay' 08 Shlok 05 to 28 Akshar'Brahm'Yog' अक्षरब्रह्मयोग

Notes

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Notes

Notes

Notes

Notes

Notes

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Notes

Notes

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Notes

Addhyaay' 09 Shlok 01 to 15 Raaj'Vidya'Raaj'Guhya'Yog' राजविद्याराजगुह्ययोग

Notes on what could He have possibly implied by calling the worldly life as an unfortunate state?

Notes on why would He have called it as the highest of all learning?

Notes on: Why would He have called it as the secret most?

Notes on: What could He have implied by saying that it offers direct results?

Notes on: What could He have implied by saying that it is also very convenient for conduct?