10. If you are incapable of practicing Abhyasa Yoga (Yoga of constant practice), then perform actions for Me. Even by performing actions for Me, you will attain perfection (the realization of God).
“Abhyasa Yoga” is excellent for those who have some control over their minds. But, in reality, not all can control their restless minds, which constantly run towards worldly objects and bring them back to God. Even those who can practice “Abhyasa Yoga” for some time may grow tired of fighting the resistance of their minds. What to do in that case? For those people, Shri Krishna suggests another alternative of ‘performing work for God’.
In the Vedanta spiritual practices, no one is left out. There is a way for everyone to attain the Highest Knowledge, no matter what weaknesses one has. Everyone has some kind of strength. Vedanta encourages all and shows them a way to use their strength to attain the Highest Knowledge. There are ‘work-oriented’ people. They enjoy doing work for some purpose. If they sit down for japa or meditation, their minds start thinking of various works. For such people, Shri Krishna offers this alternative: to do work for God.
Performing work for God includes worship of God; mentally washing the feet of God, offering sandal paste, flowers, incense, lamp, food, and other things. It also includes singing the glories of God, practicing spiritual disciplines like japa and meditation, studying scriptures, practicing values, performing some form of austerities, giving in charity, doing unselfish service, and others.
Performing work for God also includes fulfilling our responsibilities, which are work given by God. Performing work for God is also a way to worship God. Just as father and mother do all the work to raise their children, devotees can do work for God. As parents develop love for children by taking care of their responsibilities, devotees can develop love for God by working for God. We can think that ‘I am a servant of God,’ or ‘I am a son or a daughter of God,’ or, ‘I am a representative of God’, and all my responsibilities in the world are given to me by God by giving me a birth in that environment, which is created due to space, time, and situations. When we sincerely and lovingly perform these responsibilities without any worldly expectations, then this work becomes a worship of God. Through this worship of work, we can attain the perfection, or God-realization, or the Highest Knowledge described in the Vedanta scriptures.
In the Mahabharata, there are stories of a devoted wife who was serving her sick husband, and a butcher who was sincerely taking care of his inherited unpleasant business, both of whom attained the Highest Knowledge that the all-renounced yogi was seeking through meditation. Swami Vivekananda told this story in one of his Karma Yoga lectures, named ‘What is Duty?’ When we perform our responsibilities as doing God’s work, we constantly think of God during our work and feel an inner strength. With such practice, we easily develop concentration of our mind and love for God, which helps us attain God-realization.
But what if one cannot even do this? Is there any hope for such people? Let us listen to Shri Krishna.
9. If you cannot focus your mind steadily on Me, then O Dhananjaya, desire to attain to Me through the Abhyasa Yoga (Yoga of constant practice).
In the previous shloka, Shri Krishna asked Arjuna to focus his mind and intellect on Him (God or Atman). People who try to focus their minds on God know very well how difficult that task is. In the Gita chapter six (shlokas 33 and 34), Arjuna had already expressed his concerns about the difficulty in focusing his mind. He had said, “O Madhusudan! Because of the restlessness of the mind, I don’t see I can attain and established in the Yoga of Equanimity. O Krishna! The mind is restless, turbulent, powerful, and unyielding. To control this mind is as difficult as controlling the wind.”
Arjuna, a mighty warrior who can defeat any powerful enemy on the battlefield through his archery, admits that he has difficulty controlling his mind. Also, remember when Dronacharya was testing all the Pandavas and Kauravas on the required concentration in archery; Arjuna was the only one who passed the test by saying, “he sees only the bird’s eye.” This shows that one can have a full concentration on worldly matters, but it is a different situation when we need to focus our minds on God.
As we had discussed before, the mind is a reservoir of “samskaras,” the impressions of past thoughts, speech, and actions. Based upon these “samskaras,” it has desires and plans to be happy, which in reality create obstacles in the spiritual path. Mind is not going to think of God until it realizes that most of its plans for happiness are futile and will bring untold sufferings and miseries, along with little short-lived happiness. Through our pure intellect’s ability to analyze and reason, we have to convince our mind that God Realization is the only worthy goal of life in order to attain what we are trying to attain in the world, and for that, we have to focus our mind on God.
Reminding the mind of the futility of the cravings and fulfillments of worldly desires, we have to withdraw the mind again and again from all worldly objects and focus it on God. This is Abhyasa Yoga, which Shri Krishna asks us to practice. When we realize that our life will be futile without God Realization, then intense longing develops, and our mind easily gets focused on God.
Also, whenever the mind runs away from God and starts thinking about other things, we should not join with it. We should not identify ourselves with our minds, but step aside as an intellect and observe its activities. Many times, when the mind finds that it is being observed, it gets embarrassed and stops running around. Mind goes where its treasure is. Tracking down our mind we find what worldly desires and objects we cherish. Once we know these desires and objects, then we can work on our mind through intellect to reduce the unnecessary desires and convince it to stop running after them.
As we read in the great epic Ramayana, when Rishis were performing Yajnas (special worship of God), the demons used to come and throw filthy and disgusting things to create problems and interrupt the worship. Similarly, the deluded mind creates disturbances when one tries to focus it on God. Here, the obstacles are our own distracting thoughts. We have to follow the great Rishi Vishwamitra’s example to stop the obstructions and disturbances. He asked Sri Rama and Lakshmana (two great archers) to guard his worship. Similarly, Shri Krishna is advising us to keep two great archers, namely Abhyasayoga (constant practice) and Vairagya (renunciation of distracting thoughts, speech, and actions), ready to support our spiritual efforts. These two can definitely remove all our obstacles in focusing our minds on God.
Shri Krishna’s solution shows great understanding of the human mind and tells us proven techniques to control the mind, an impossible job for many. Abhyasa Yoga is a path of repeated efforts of focusing the mind on God. As tiny drops constantly falling on a stone make a hole in the stone, similarly, bringing the mind again and again to God tames our mind by developing a habit. We find that children learn a new thing by repeating it several times. In kindergarten, all children look alike. But, after several years of study and practice, some become medical doctors, some engineers, some teachers, some athletes, some artists, and other professionals. Similarly, by proper guidance and repetition of God’s name, the mind develops love for God, and it can be focused on God. In order to make spiritual progress, Sri Ramakrishna repeatedly mentioned the following spiritual practices: repeating God’s name and glories, holy company, regular prayers, going into solitude, and sincerely praying to develop love for God.
When our desire to attain God becomes intense, then we make sincere efforts. Then, we are ready to renounce whatever obstacles come in our way, and our minds get more focused. We have to use various methods to teach the mind how to develop love for God, as loving parents raise their children and try to teach them good habits. We should not exert too much force and break the mind either. Mind is a delicate thing, and we have to handle it as carefully as we handle a beautiful, delicate flower vase. Through our minds only, we are going to realize God. Mind is a powerful thing. When it focuses on God, we acquire the highest knowledge and experience the infinite bliss.
In Mundaka Upanishad (2.2.4), Rishi says, “Om is the bow; the mind is the arrow; the Brahman (God) is its target. Hit the target with a focused mind and become one with Brahman as the arrow-head merges into its target.”
8. Focus your mind on Me, engage your intellect in Me. Then (afterwards) you will live in Me without any doubt.
Swami Vivekananda, in his Raja Yoga book, gave a picture of the state of the mind. He said, “There was a monkey, restless by his own nature, as all monkeys are. As if that was not enough, someone made him drink wine, so that he became still more restless. Then a scorpion stung him. When a man is stung by a scorpion, he jumps about for a whole day; so the poor monkey found his condition worse than ever. To complete his misery, a demon entered him. What language can describe the uncontrollable restlessness of the monkey? The human mind is like that monkey. Incessantly active by its own nature, it then becomes drunk with the wine of desire, thus increasing its turbulence. After desire has taken possession, comes the sting of the scorpion of jealousy at the success of others; and last of all, the demon of pride enters the mind, making it think itself all-important.”
Adi Shankaracharya says in Viveka Chudamani, “There is no ignorance other than one’s own (impure) mind. The (impure) mind itself is the cause of the bondage of the world. When the (impure) mind is destroyed, then all the ignorance will be destroyed. When the (impure) mind manifests, then the world of ignorance manifests. In the dream world, even though there is no contact with the outside world, the mind, alone with its own power, creates a whole universe and an enjoyer. Similarly, it is not different when a person is physically awake. In that state also, the same mind creates a whole world for the person.”
The problems of a person are in his/her mind, and so are the solutions to the problems. The impure or deluded mind is the source of all the problems in our lives. However, when the same mind becomes pure and free from delusions, it acquires knowledge and leads us to God, or Atman, or our true Self.
Usually, we are under the control of our minds. We run around like slaves by the whims of our minds. The mind constantly creates turbulence in itself by creating diverse thoughts and doubts. In the spiritual path, an aspirant has to control one’s mind and guide it towards the highest knowledge. To guide one’s mind, one needs a part of the mind that is calm and analytical. This analytical part of the mind is called the intellect. When this intellect becomes unbiased, impartial, and objective, then it can guide the whole mind in the right direction.
In the mind we have ‘samskaras,’ the past impressions of all our thoughts, speech, and actions. If we have repeatedly performed an act, then it creates a deep impression in our mind, which we call a habit. This habit is so powerful that even though our intellect or conscience says ‘not to perform a certain act,’ the mind, out of habit, tells our senses to perform it. The mind is full of such habits, impressions, and cherished ideas. To go against these habits and impressions is a very difficult task. Therefore, it is extremely difficult to control our minds. Mighty Arjuna tells Shri Krishna says (Gita 6.34), “O Krishna! The mind is restless, turbulent, powerful, and unyielding. To control the mind is as difficult as to control the wind.” Shri Krishna agreed with Arjuna’s statement and said (Gita 6.35), “O mighty Arjuna! Undoubtedly, the mind is restless and difficult to control. But, through ‘abhyasa’ (repeated practice) and ‘vairagya’ (renunciation), the mind can be controlled.”
In the path of devotion, the mind can be controlled easily by singing the name and glories of God. Mind likes to repeat something, a name, a form, an incident, or a thought. If we develop a habit of repeating God’s name, then the mind calms down. The mind needs food for thought. When we do not provide good food for thought to the mind, then it picks up anything that is easily available. As a proverb says, ‘an idle mind is a devil’s house.’ A devotee of God or a seeker of Truth must fill the mind with inspiring ideas and plans to realize Atman and should constantly focus the mind on the goal of God-realization. The mind is very receptive. It picks up thoughts from the environment. Sri Ramakrishna said that “The mind is like a white cloth just returned from the laundry. It will be red if you dip it in red dye and blue if you dip it in blue. It will have whatever color you dip it in.” Therefore, holy company is very necessary. We have to keep our minds constantly in a positive and inspiring environment. A strong and determined mind influences a weaker mind.
Swami Adiswaranandaji said that a thought has to be replaced by a counter thought, speech by counter speech, and an action by a counter action. If we had thought about worldly things, then we have to think about Godly things. If we had uttered day and night words of lust, anger, greed, and jealousy, then we have to talk about love for God, calmness of mind, simple living, and finding virtues in people. If we had acted improperly, then we have to counteract by performing proper actions. Swami Adiswaranandaji said that if the impressions in our minds are due to actions, then we cannot replace them with speech or thoughts. Thus, to make spiritual progress, we have to engage ourselves in spiritual thoughts, speech, and actions in order to remove unfavorable impressions from our minds and to develop favorable ones.
According to the domination of the three gunas, Tamas, Rajas, and Sattva, the mind could be in a dull, restless, or serene mood, respectively. Except for required sleep, the dullness of the mind must be controlled by goal-oriented activities, which include one’s duties. Too many activities make the mind restless. Therefore, morning and evening prayers, japa, meditation, study of scriptures, holy company, and constantly keeping an eye on the goal of God realization help to control our activities and guide them towards the goal. Mind likes to be controlled. When the mind is under control by pure intellect, it becomes our great companion. A pure, serene, and focused mind has a tremendous capacity to give us an infinite source of inspiration, knowledge, and bliss.
We all know that usually the head and heart go in different directions. But, when they both get united to attain a certain higher goal, then our urge to acquire that goal becomes more intense and our enthusiasm multiplies a thousand times. Shri Krishna asked Arjuna to combine his head and heart and focus them on God.
We talked about ways to focus our minds on God. How to focus the intellect on God? In general, for a spiritual path, the intellect, the analytical part of the mind, gets convinced first. Mind jumps around to fulfill infinite desires. Even though the intellect protests, the mind, to fulfill its countless desires, drags the person down from its balanced, calm state to various disturbed and confused levels and then makes him/her go through various joyful and sorrowful experiences. Usually, we have more bitter experiences than joyful ones. After a series of bitter experiences or realizing the futility of worldly achievements, intellect refuses to be dragged down by the mind. Then, the intellect gets drawn to the teachings of wise people, and in particular, to the spiritual path. The desire to make spiritual progress may also arise from studying scriptures and/or the company of holy people and devotees. After reflecting upon the teachings of scriptures and saints, the intellect makes a decision to have a spiritual goal. Also, one starts recognizing the difference between activities that take one towards God and those that take one away from God. This sense is called ‘Viveka,’ the sense of discrimination. It is most needed in the spiritual path. ‘Viveka’ will get more and more refined through spiritual practices. It controls the mind and guides a devotee to God.
At some point, a devotee realizes that God or Atman is his/her home. As we crave to go home after a long trip or from running around for a long time, a devotee, after getting tired of the futile worldly activities, feels going to God, an abode of bliss and peace. Shri Krishna assures Arjuna that if he focuses his mind and intellect on God, he will definitely be in communion with God and attain the highest knowledge and bliss, even in this life. I would like to think ‘hereafter’ means after God Realization.
The following words of Sri Ramakrishna summarize what a spiritual seeker should do to realize God. He said, “Repeat God’s name and sing His glories and keep holy company; and now and then visit God’s devotees and holy men. The mind cannot dwell on God if it is immersed day and night in worldliness, in worldly duties and responsibilities; it is most necessary to go into solitude now and then and think of God. To fix the mind on God is very difficult, in the beginning, unless one practices meditation in solitude. …To meditate, you should withdraw within yourself or retire to a secluded corner or to the forest. And you should always discriminate between the Real and the unreal. God alone is real, the Eternal Substance; all else is unreal, that is, impermanent. By discriminating thus, one should shake off impermanent objects from the mind.”
6-7 But those who worship Me, renouncing all their actions in Me, considering Me as their supreme goal, and meditate on Me with single-minded concentration, to them, whose minds are thus absorbed in Me, O Partha, without any delay, I become their Savior and save them from the ocean of worldly sufferings and mortality.
Reflections:
For most people, the Path of Devotion (Bhakti Yoga) is a relatively easy path for spiritual development. Shrimad Bhagavatam (11.10.8), a renowned spiritual scripture for Bhakti Yoga, teaches us the following “Even though a person who is not established in renunciation, is not detached from the world, but by listening to My (God’s) glories by chance develops love for Me (God), then the Path of Devotion (Bhakti Yoga) brings successful spiritual results in the life of that person.” Love for God brings positive changes in a person’s life. It fills the heart and mind of the devotee with sublime joy and makes human life meaningful and worth living. The presence of true devotees inspires people to be good and do good.
In these shlokas, Shri Krishna clearly mentions four spiritual practices or the requirements for the devotees to attain liberation or freedom from all bondages through the path of devotion. Narasimha Mehta, a great Gujarati Saint and poet, has written that the devotees of God do not seek liberation, but instead, they ask God to give them a human birth, again and again as devotees, so that they can enjoy loving God and singing God’s glories. However, to the devotees who are established in the following four spiritual practices, Shri Krishna promised that He would immediately lift them out of the ocean of suffering and mortality.
(1) Consider God as the supreme goal:Among all these requirements, the first is to make a resolve that God-realization is the goal of life. God-realization means realizing one’s own “True Divine Identity”. Until this resolve is made, one cannot begin a spiritual journey.
To be a devotee, one must be convinced that worldly pursuits and achievements are incapable of providing what one is seeking: knowledge that brings meaning to life, removal of sufferings or developing strength to bear these suffering with a clam mind, bliss or everlasting happiness, love for all, removal of all fear, including fear of death, and fulfilment. On the other hand, we find many examples of devotees who have attained all the above things through spiritual practices, love for God, and God’s grace. As this conviction strengthens, a devotee becomes increasingly focused on realizing God and engages in spiritual practices earnestly.
(2) Renouncing all actions to God: Once God-realization has been established as the goal of life, a devotee should try to integrate all activities to help achieve that goal. Renouncing all actions to God means performing all actions with the intention of realizing God.
A few blessed souls realize intently that God-realization is the only goal of life, and they renounce everything to achieve that goal. All other people live in the world, and they have to learn how to work that help them to realize God. This is the Karma Yoga Shri Krishna taught to Arjuna and all of us.
For that, first, we have to determine our responsibilities or duties. Our collective responsibilities are referred to as ‘Our Dharma.’ According to one’s position in life, each person has responsibilities to fulfill for the family, society, and the world. A devotee considers these responsibilities as given by God. For example, a student has to study, build up a moral and spiritual foundation, take care of his/her parents and siblings, and try to help people in society. An adult has to earn money, take care of the family, and fulfill his/her social responsibilities. If we do not meet these responsibilities, they create direct or indirect obstructions to focusing our minds on God. On the other hand, if we consider fulfilling these responsibilities as God’s work, sincerely perform our best, and offer them to God, then they become our spiritual practices and help us advance in our spiritual path. Performing our responsibilities in this manner, we feel God’s presence in all our work..
We must be careful to limit our required responsibilities to the minimum and not increase them to fulfill our worldly desires. Otherwise, we may not have time for our spiritual practices, such as regular prayer, studying scriptures, having Holy Company, doing japa and meditation, and unselfish service. All our spiritual practices must be for the development of love for God and ultimately for God-realization.
After the completion of each work, we have to offer the result to God. This way, each work develops our love for God, and the result will not disturb our minds. If a good result comes, we thank God for providing the opportunity and ability to do good work. If failure or an unpleasant result occurs, we must consider how to improve our future performance. If we have done our best and failure comes, we tell God, ‘This is the best I can do. Please let me know my weaknesses and help me in the future.’ A devotee will not perform any action for worldly gain, including name and fame. All worldly gain creates disturbances in the mind and takes us away from God. Shri Krishna reminds Arjuna of the path of Karma Yoga, which he taught him in the Gita, chapters 2-5.
In the Bhagavad Gita (9.27-28), Shri Krishna says, “Whatever act you perform, whatever you eat, whatever you sacrifice (perform yajna), whatever you give in charity, whatever austerity you perform, offer all of these to Me. Those who have thus offered everything to Me become free from the bondages of the good or bad results of their actions, and they realize Me.” Thus, offering all the results to God helps us attain God and freedom from all bondages.
Sri Ramakrishna says we do not have to renounce anything. We have to turn the face of everything towards God. He said it in Bengali, “mod phiriye dao”. Desire to realize God, get angry when we do not make spiritual progress, be jealous of those who have realized God, have an ego that ‘I am a servant of God or I am a devotee of God, and I must not do wrong things, etc.
When we perform all our activities as an offering to God, we renounce our little ego and become God’s instruments. Just as a person who represents a country acquires tremendous power, a devotee surrendering to God acquires infinite power within.
(3) Meditate and worship God with single-minded concentration or devotion: Yoga means to connect our mind with God. “Through Ananya Yoga” means having single-minded devotion and determination to realize God. When God-realization is established as the sole goal of life, a devotee develops single-minded devotion. Where there is single-minded devotion, there is single-minded concentration, which leads to ‘Dhyana’ (meditation). Such concentration brings the realization of God.
Sri Ramakrishna says that a thread cannot go through the eye of a needle even if a single fiber of the thread is sticking out. All the fibers of the thread at the end must become one pointed; only then does it go through the eye of a needle. Similarly, only a focused mind can penetrate all the layers of ourselves, namely the body, the subtle forces, the mind, the intellect, and the ego, and realize God residing within us.
In the spiritual path, ‘Upasana,’ or worship, is a dynamic practice. Devotees are constantly trying to lift their minds from the body-mind level to God. Worldly desires bring the mind down from the spirit to the body-mind level. A person who has cravings for worldly desires must go through the cycles of joys and sorrows and is not yet ready to advance on the spiritual path. This means that the person has not yet fully understood that this world cannot give him/her a longer-lasting peace and fulfillment of life. The great Rishi Narada says in the Bhakti Sutra (1.10),
“Anyashrayanam tyaga ananyata,’ giving up all false hopes and completely surrender to God is ‘Ananyata,’ one-pointedness.
We must have one goal in mind – to realize God in this life. Even in worldly pursuits, success often comes when one works with a focused mind for a sustained period. On the spiritual path, where we strive for the highest knowledge, bliss, and immortality, we cannot achieve success with an unfocused mind filled with multiple goals.
(4) Keep the mind absorbed in God: A sincere devotee constantly thinks of God by repeating God’s name, singing God’s glories, reading, listening to, and conversing about God, worshiping God, meditating on God, or doing God’s work. For spiritual progress, we must try to keep our minds absorbed in God in various ways. When one develops love for God, this practice of absorption becomes natural.
Holy Mother Sri Sarada Devi tells us that constant remembering of God leads to spiritual awakening. She said, “As you smell the fragrance of a flower while handling it or the smell of sandalwood while rubbing it against a stone, so you obtain spiritual awakening by constantly thinking of God.”
The practice of japa helps us absorb our minds in God. Sri Ramakrishna said, “Suppose there is a piece of timber sunk in the water of the Ganga and fastened with a chain to the bank. You proceed link by link, holding onto the chain, and dive into the water, following the chain. Finally, you are able to reach the timber. In the same way, by repeating God’s name, you become absorbed in Him and finally realize Him.”
In the Bhagavad Gita (9.34), Shri Krishna says, “Focus your mind on Me, be devoted to Me, worship Me, offer your salutations to Me. Having thus disciplined yourself, and regarding Me as the Supreme Goal, you will come to Me.”
Mind takes the form on which it meditates. Swami Chinmayananda said, “When an integrated mind-intellect equipment, with constant practice, gains the capacity to engage it entirely on God, to the exclusion of all agitations and undivine thoughts, then it takes the form of God”.
Amritabindu Upanishad (1.2) says,
“Mind is the cause of bondage and liberation. Mind attached to the objects of the world is the bondage. Mind detached from the objects of the world is the liberation.” The mind makes us slaves, and the same mind makes us free. Actually, the bondage and liberation are in the mind. The Atman (our True Identity) is ever free. It was never bound.
Shri Krishna, the immediate Savior:
Shri Krishna said that Jnana Yogis come to Me, while I lift the devotees, who fulfill the four requirements mentioned above, from the ocean of the “Samsara”, the ocean of delusion, sufferings, and mortality. Devotees who completely surrender to God are sure that their beloved God will take care of them. The word “Samsara” refers to something that is constantly changing and deceives people. It is also filled with small moments of happiness and immense suffering. Shri Krishna does not want His devotees to suffer anymore.
Here, liberation does not mean going to heaven. Going to heaven is like going to a place for vacation. As long as one has money, one enjoys a place of vacation. After the vacation period is over, people come back to their original workplace. Similarly, people enjoy heaven as long as their merits last and then come back to the earth to start all over again. Shri Krishna says (Gita 9.21), “Having enjoyed the vast heavenly world, they come back to the world of the mortals (the Earth) when their merit is exhausted. Thus, abiding by the injunctions of the three Vedas and desiring desires, they are subject to death and rebirth.” Shri Krishna’s lifting up of devotees means that they then live with God. They then attain the highest knowledge. Their impurities and ignorance of the mind have been removed, and the God within them shines through their lives.
In summary, the path of Jnana Yoga is for those who have control over their body, mind, and intellect and can focus their minds on the Atman within, who is the Witness Consciousness. For most people who are attached to their body, mind, and intellect, and have difficulty thinking of Atman as their true Self, the path of Devotion is better. Seekers of both paths ultimately realize Brahman. They ultimately attain the highest knowledge, immortality, and everlasting bliss.
5 However, the path of devotees inclined towards worshipping the Unmanifest God is more difficult. Those who are conscious of their bodies have greater difficulties realizing the Unmanifest God (Brahman).
Reflections:
The Path of Knowledge (Jnana Yoga):
In the previous shloka, Shri Krishna described infinite Brahman with eight epithets and three characteristics of a Jnana Yogi. The path of Jnana Yoga is direct. One has to think that one’s true identity is the Self or the Atman. The body, mind, and intellect are ignorantly projected on the Atman. This Atman and the Infinite form of God, Brahman, are the same. Along with the eight epithets, Brahman is considered Sat-Chit-Ananda, Existence-Knowledge-Bliss Absolute. It is also described as Truth-Knowledge-Infinite. With these convictions about Atman and Brahman, one has to reflect and meditate on the Atman and realize that ‘I am Atman.’ After realizing one’s true nature as Atman, one lives in the world with the awareness that Brahman has become everything.
However, Shri Krishna says that those who wish to follow this path of worshipping the formless God face more difficulties than those who follow Bhakti yoga, the path of devotion in which they worship God with form. He further says that making progress in the Path of Knowledge is almost impossible for those who have body consciousness. Why is that? Let us reflect on the major difficulties of the followers of Jnana Yoga.
Difficulties in the Path of Knowledge:
(1) Comprehension: It is very difficult to focus the mind on God, who does not have any name, form, or quality. This God is Infinite, Unmanifested, Incomprehensive, and Omnipresent. Whatever we think of, it becomes limited and finite. Our highest idea of the infinite is the sky. But it is manifested and comprehensible. Mind cannot be focused on ‘nothing.’
(2) Self-control: Since the mind has nothing tangible to focus on, it is difficult to control it. On the other hand, the senses run after worldly objects for pleasure, and the uncontrolled restless mind naturally joins the senses and runs after the worldly objects. This makes it difficult to make any spiritual progress.
(3) Discrimination and Dispassion: In the Jnana Yoga, ‘Viveka’ and ‘Vairagya’ are two important practices. ‘Viveka’ is an ability to separate ‘what is Brahman’ and ‘what is not Brahman,’ meaning ‘what is permanent’ and ‘what is not permanent.’ Whatever is perishable is not Brahman. Thus, seekers of the formless God reject everything in the world, saying ‘not this,’ ‘not this.’ Many times, for such seekers, nothing remains after the discrimination. This makes it harder to progress in this path.
‘Vairagya’ is the capacity of the mind to renounce what is not Brahman. In the initial stages of this path, having no concrete idea of Brahman, seekers have difficulty renouncing the world, especially those attached to their bodies. For most people, the attachment to the body and cravings for worldly desires do not go away easily.
(4) Will-power and self-efforts: In this path, one needs tremendous willpower to control the restless and turbulent mind and the senses. Not many people have such willpower. They need an outside help. Seekers of this path need undaunted faith in the words of the scriptures and spiritual teachers. They have to hold on to the belief in the existence of Brahman. Such seekers are like baby monkeys who hold on to their mothers when mothers jump from one branch of a tree to another. If they lose their grips, they fall.
By meditating on the Formless, Infinite, Omnipresent Brahman, a Jnana Yogi must inspire himself/herself to continue on the Path of Knowledge. Compared to Bhakti Yoga, a Jnana Yogi has fewer supportive practices to draw inspiration and motivation.
A Jnana Yogi has to purify one’s mind through self-effort. A mind can fool itself and make compromises. Without purification of the mind, one cannot advance in the spiritual path. Therefore, a Jnana Yogi must take the help of a competent teacher.
(5) False ego: A Jnana Yogi who thinks that ‘I am Brahman’ develops a false ego, a major obstacle in this path. Generally, a person cannot even comprehend that one’s true identity is not one’s body, mind, and intellect, but it is their substratum. The difficulty is that our identities are deeply rooted in our bodies, minds, and intellect.
Only in the highest state of Samadhi (the Nirvikalpa Samadhi) does a person completely merge with the Atman, losing almost total body consciousness. Rare people attain such a stage. People witnessed Sri Ramakrishna going into this stage. In that state, he used to lose the awareness of his body, the place, and the time. When his mind was rising to that state, he used to keep a desire, like ‘I want to drink water’ or ‘I want to eat something.’ Through that desire, he said that his mind used to return to the body-consciousness. This shows how hard it is for most people to attain that state.
If a person has body consciousness and still says, “I am Atman or Brahman,” then great harm comes to the person. Such a person not only falls from the spiritual path, but many times, he/she becomes unethical and immoral, deludes oneself and others, and drags down other people to live a low-level life.
(6) Illusory reality: The Jnana Yoga says, ‘ Brahman is the only Reality, and the universe is a delusion.’ It is very difficult for a person with body consciousness to say that his/her body and the universe are an illusion. Sri Ramakrishna’s Advaita teacher, Sri Totapuri, was established in Jnana Yoga. One day, he developed a stomach pain. He told himself many times that ‘He is not a body. He is Atman, which has no pain or pleasure.’ But the pain continued. He was disgusted with himself and wanted to drown himself in the Ganga. Finally, he accepted that as long as there is body consciousness, he must accept the illusory universe as ‘true.’
The advantages of the Path of Devotion (Bhakti Yoga):
The title of this chapter is Bhakti Yoga. Shri Krishna wanted to point out that it is hard for most people to go beyond their body consciousness, and therefore, Jnana Yoga will be more difficult for them. Hence, for most people, Bhakti Yoga is a relatively easier path. Let us reflect on the major advantages of Bhakri Yoga.
(1) God as a human being: It is natural for a human being to think of God as a human being. As long as a person has a body, God also has a body. In his book ‘Bhakti Yoga,’ Swami Vivekananda says, “Talk as you may, try as you may, you cannot think of God except as a man (human being). You may deliver great intellectual discourses on God and all things under the sun, become great rationalists, and prove to your satisfaction that all these accounts of the Avataras (Incarnations) of God as men are nonsense. But let us come for a moment to practical common sense. What is there behind this kind of remarkable intellect? Zero, nothing, simply so much froth….By our present constitution, we are limited and bound to see God as a man. If, for instance, the buffaloes want to worship God, they will, in keeping with their own nature, see Him as a huge buffalo; if the fish want to worship God, they will have to form an idea of Him as a big fish; and men have to think of Him as a man. And these various conceptions are not due to a morbidly active imagination. Man, buffalo, and fish all may be supposed to represent so many different vessels, so to speak. All these vessels go to the sea of God to get filled with water, each according to its own shape and capacity. In the man, the water takes the shape of a man; in the buffalo, the shape of a buffalo; and in the fish, the shape of a fish. Each of these vessels has the same water of the Sea of God. When men see Him, they see Him as a man, and the animals, if they have any conception of God at all, must see Him as an animal, each according to his own ideal. So, we cannot help seeing God as a man; therefore, we are bound to worship Him as a man. There is no other way.”
Therefore, it is easy for a human being to think of God as a human being. That is why Hinduism provides various forms of God. The devotees choose the forms they like, and it becomes easy for them to focus their minds on them. The Infinite God appears to the devotee in the form of the God he/she worships.
(2) Control of the mind and the senses: In the Path of Devotion (Bhakti Yoga), it is easy to focus the mind on the form of God, which one likes. Also, worshiping God with form helps control one’s senses. The senses find something divine to focus on rather than worldly objects. For example, the eyes want to see God’s form, the mouth wants to sing God’s name and glory, the ears want to listen to God’s name and glories, the hands want to worship God by offering flowers, incense, naivedya, etc., and legs want to visit the places of pilgrimage or Holy People.
(3) Eradication of ego: By thinking of God as Father, Mother, or Master and oneself as God’s child or a servant, one easily eradicates one’s ego. A human relationship with God makes it easy for a devotee to surrender to God completely.
A devotee thinks, ‘ God is everything, and I am nothing.’ ‘Everything belongs to God. Nothing belongs to me.’ Thus, ‘Me and Mine’ turns into ‘Thee and Thins.’
Thinking that ‘I am an instrument in the hands of God,’ a devotee gets rid of ‘doer-ship.’
(4) Incarnations of God: For beginners on the spiritual path, it is easy to get an idea of God through the Incarnations of God. An Incarnation of God exhibits all the qualities of God in human life through his/her words and actions. Shri Krishna says (Gita 4.7-8), “O Bharat (Arjuna)! Whenever there is the decline of righteousness and a rise of unrighteousness, I incarnate Myself. I am born in every age for the protection of the good people, the destruction of the wicked, and the establishment of righteousness.” Humanity needs a human being to guide and show the path of righteousness. Seeing a person who day and night thinks of God and lives a God-centered life inspires us to follow his/her example and mold our lives accordingly. The lives of Incarnations provide concrete examples or role models to which devotees can connect and follow.
The scriptures describe the characteristics of people who have realized God. For example, the Bhagavad Gita describes the characteristics of people with steady intellects, beloved devotees of God, people who have gone beyond the three gunas, and others. The lives of Incarnations provide living examples of these characteristics. It is difficult to believe these states are attainable without seeing such living examples. By imitating them, the devotees develop devotion to God. Also, it is easy to focus one’s mind on the life incidents of the Incarnations. Their lives provide high ethical standards for the devotees, which helps them make spiritual progress.
(5) Grace and Assurance: When a devotee sincerely struggles to make spiritual progress, God showers His/Her grace on the devotee, removes his/her obstacles, and smooths the progress. Saints say that when a devotee goes one step towards God, God moves ten steps towards the devotee. From the Absolute Vedanta point of view, the help comes from within, but the devotee thinks it came from God. However, the devotee’s love for God becomes more intense when he/she feels God showered His/Her grace on him/her.
In the Bhagavad Gita (9.22), Shri Krishna says, “Those who worship Me without thinking of anything else, and are ever devoted to Me, I provide them what they lack and preserve what they have.” With this assurance, a devotee becomes free from any worry. A devotee is sure that the way a father or mother takes care of his/her child, God takes care of me. If a child makes a mistake, the mother worries for the child’s welfare more than punishing the child. A devotee (the worshiper of God with form) is like a kitten whom the mother holds and moves around. There is less danger of falling. Because of the devotee’s love for God, God removes the impurities of the devotee out of compassion.
A devotee is sure that God will provide what he/she needs. Sri Ramakrishna used to say that the Universal Mother can even give me the knowledge of Brahman if she will.
Problems with the Bhakti Yoga:
Most people find the Path of Devotion (Bhakti Yoga) relatively easy. However, people are of various kinds. Some people have analytical minds. They like to reason and accept answers that convince their intellect. They ask questions regarding God with form: ‘Who is God? Is God a man or woman? Where does God live? If God is compassionate, why is there so much misery in the world? Does God favor some and punish other people? How can a God with form be infinite or eternal? Were Rama, Sita, Krishna, Radha, Shiva, and Parvati born in the past, or are they just people’s imaginations? People make pictures or statues of gods and goddesses from their imaginations. The different parts of India have different kinds of pictures or statues of Rama, Sita, Krishna, Radha, Shiva, Parvati, and others. Thus, many questions come to the minds of people who like to reason. Analytic-minded people need convincing answers before they accept God with form.
Also, people get turned off from the Bhakti Yoga for several reasons. The following are a few examples of followers of Bhakti Yoga, who turn off rational-minded people. (i) People wear external spiritual marks and make a big show, but their characters don’t match the characteristics of the devotees described in the scriptures. (ii) People become fanatics about the forms of God they worship and try to convince other people that their forms of God are superior, and all must accept them as superior. Fanatics even kill people in the name of religion. (3) People mix up emotions and devotion. They lose their ability to separate what is right and what is wrong. They even lose rational thinking and common sense. For example, in one place, from early morning, a saint’s devotees were celebrating his 90th birthday with extended worship of the saint’s photo. It was 1:00 p.m., and the worship was still going on. The saint was hungry and wanted to eat. The devotees said they would give him food after the picture’s concluding worship, ‘arati.’ (iv) People with temporary sentiments have no lifelong commitment to realizing God. They feel that a temporary emotion is devotion. (v) God loves all, but priests of some temples discriminate and prohibit certain people from entering the temples.
The Path of Devotion mixed with Knowledge:
Sri Ramakrishna encouraged devotees to have devotion mixed with Knowledge of Atman. When devotees develop such devotion, they do not become fanatics. They know that they are worshipping the Absolute Formless God in the form of their ‘Ishta Deva,’ their chosen ideal. Different forms of God are representing the same Brahman, the Formless God. Therefore, there is no need to quarrel comparing various forms of God trying to prove ‘my God is superior.’ A devotee knows very well that it is easy to start focusing one’s mind on God with form. That is why one selects a form of God one likes to worship and starts his/her spiritual practices. As the devotee advances in the spiritual path, his/her body consciousness becomes less and less, and he/she becomes qualified to realize the formless God. Also, when a devotee develops devotion with the Knowledge of Brahman, he/she can understand and follow Bhakti Yoga properly and does not deviate from the path by wrong interpretations.
Sri Ramakrishna showed from his life how to combine devotion with the Knowledge of Brahman. Sri Ramakrishna first realized God as Mother Kali, and then he experienced the Omnipresent, Infinite, and Formless God. Sri Ramakrishna described this experience in his own words: “Tota Puri (Advaita Vedanta teacher) taught me to detach my mind from all objects and plunge it into the heart of Atman. But, despite all my efforts, I could not cross the realm of name and form and lead my spirit to the Unconditional state. I had no difficulty in detaching my mind from all objects, with the one exception of the too-familiar form of the radiant Mother (Kali), the essence of pure knowledge, who appeared before me as a living reality. She barred the way to the beyond. I tried on several occasions to concentrate on the precepts of the Advaita Vedanta, but each time, the form of the Mother intervened. I said to Tota Puri in despair: ‘It is no good. I shall never succeed in lifting my spirit to the “unconditioned” state and find myself face to face with the Atman.’ He replied severely: ‘What! You say you cannot? You must!’ Looking around him, he found a piece of glass. He took it and stuck the point between my eyes. I began to meditate with all my might, and as soon as the glorious form of the Divine Mother appeared, I used my discrimination as a sword, and I clove Her in two. The last barrier fell, and my spirit immediately precipitated beyond the plane of the ‘conditioned’; I lost myself in Samadhi.”
After merging with the Brahman, the Formless aspect of God, Sri Ramakrishna again engaged himself in singing the glories of Mother Kali. He showed that as long as there is body consciousness, one should think of God with form. The experience of Formless God is possible only in Samadhi.
Sri Ramakrishna provided a nice analogy to combine these two views. He said that when we climb a staircase to reach the roof, at each step, we say, ‘This step is not the roof.’ When we reach the roof, we find that all the steps are made of the same material by which the roof is made. Similarly, initially, we deny everything in the universe as not Brahman, saying, ‘Neti, Neti – Not this, not this.’ After realizing Brahman, we see that Brahman has become everything in the universe. In particular, Brahman is manifesting through all the forms of God.
Different States of Mind:
Swami Vivekananda says that all the various philosophies of God are not contradictory. They represent various states of human minds. Hanumanji and Sant Kabir have expressed it in simple language.
Once, Lord Rama asked his devotee Hanumanji, “How do you look at Me?” Hanumanji replied, “O Rama, when I have body consciousness, I see that ‘Thou art the Master and I am your servant.’ When I am aware of my soul, then I see that ‘Thou art the Whole, and I am your part.’ But, when I am aware that ‘I am Pure Consciousness (Atman),’ I see that “Thou art I and I am Thou.’ This is my firm conviction.
Saint Kabir also showed us how to combine God’s two aspects: formless and endowed with form. He said, “The formless Absolute is my Father and God with form is my Mother.” We love both, and both are needed.
A question:
A question comes to mind: Shri Krishna said (Gita 12.4) that a Jnana Yogi comes to Me and becomes one with God. Then, what happens to those who think of God with form? We find the answer in the following shlokas.
Let us reflect upon what Shri Krishna says about the devotees who worship the Infinite, Formless God.
3 -4 “However, those who worship the Imperishable, the Indefinable, the Unmanifested, the Omnipresent, the Incomprehensible, the Unchangeable, the Immovable, and the Eternal, having controlled their senses, being even-minded everywhere, engaged in unselfish service to all, definitely reach Me only.”
In the first shloka of this chapter, Arjuna mentioned only two epithets of the Formless God (Brahman), namely, the Imperishable and the Unmanifested. In the third shloka, Shri Krishna mentioned eight epithets of Brahman, namely (1) the Imperishable, (2) the Indefinable, (3) the Unmanifested, (4) the Omnipresent, (5) the Incomprehensible, (6) the Unchangeable, (7) the Immovable, and (8) the Eternal. These epithets have been mentioned in the Upanishads.
Shri Krishna says that those who worship the Formless God (Brahman) with these epithets and who are endowed with the three characteristics, namely, (1) having total control over the senses, (2) being even-minded everywhere in all circumstances, and (3) constantly engaged in unselfish service to all, also reach the same highest state as the worshippers of God with form do.
Shri Krishna is a great teacher. He describes various aspects of Infinite Formless God clearly and states all the characteristics needed to attain It. Let us reflect upon the eight epithets and the three characteristics.
The eight epithets are interconnected. If we accept one, we have to accept all. They give us an idea of Brahman, the Formless God, from various points of view. Words cannot describe Brahman, but through words, we try to get an idea of Brahman. Keeping this limitation in mind, let us try to understand these epithets.
(1) The Imperishable (Aksharam): Rishis, the Knowers of Brahman, realized that whatever has a name, a form, and characteristics or qualities is made of five elements, namely, Space, Wind, Fire, Water, and Earth. Whatever has been composed of elements will decompose in time and will perish. Even the five elements came from Brahman or Pure Consciousness, and one day, they will merge into It. Thus, whatever has names, forms, and qualities are perishable.
We have to understand what perishable means. Perishable means going back to its origin, its Ultimate Reality. Swami Vivekananda said in his paper on Hinduism, “…chemistry could not progress further when it would discover one element out of which all others could be made. Physics would stop when it is able to fulfill its services in discovering one energy of which all the others are but manifestations, and the science of religion becomes perfect when it discovers Him (Brahman), who is the one life in a universe of death, Him, who is the constant basis of an ever-changing world, One who is the only Soul of which all souls are but delusive manifestations.”
Thus, the Rishis realized that there is only One Ultimate Reality called Brahman, which is the cause of the creation, preservation, and dissolution of the universe. They realized further that Brahman alone appears as the universe. Out of ignorance, a human being sees Brahman as entities confined to names, forms, and qualities, including oneself.
The title of the eighth chapter of the Bhagavad Gita is ‘Akshara Brahma Yoga,’ ‘The Path to the Imperishable Brahman.’ At the beginning of the chapter, Arjuna asks, “What is Brahman?” Shri Krishna replies, “Brahman is the Imperishable, the Supreme.’ Thus, the Vedanta scriptures declare that Brahman is Imperishable, the Ultimate Realiity.
Brahman is Imperishable because It is devoid of names, forms, and qualities. Since It is the Ultimate Reality, It does not decompose any further. Examples have been given to understand the relationship between Brahman and the universe. (1) Golden ornaments like rings, necklaces, and earrings have names, forms, and qualities, and they look different from each other, but in reality, they are nothing but gold. When the ornaments are melted in the fire, what remains is nothing but gold. Here, the gold is the Ultimate Reality for the ornaments. (2) A kid makes objects and people from the moisturized sand on the ocean bank. After some time, he/she destroys all the forms, and what remains is the sand. Here, the sand is the Ultimate Reality for all the sand objects. (3) A movie is projected on a screen. Various characters and situations appear on the screen. People are born, they live, and they die. But, all the time, the screen remains the same. It was the screen that appeared as characters and situations, but all the time, the screen was without names, forms, and qualities that we saw in the movie. The screen was the substratum. Similarly, due to ignorance of the Ultimate Reality, we see the universe in Brahman with all the objects and beings. The universe is created, sustained, and dissolved in Brahman. (4) Consider the Brahman or Pure Consciousness to be an ocean. In the ocean, various waves appear, remain there, and then dissolve into the ocean. The waves have names, forms, and qualities, and they look different than the ocean. But in reality, all the waves are nothing but the ocean water. Similarly, Pure Consciousness appears as objects and people, but ultimately, they are not different from Pure Consciousness. Also, Pure Consciousness or Brahman is always there. It is Imperishable.
(2) The Indefinable (Anirdeshyam): The meaning of Anirdeshyam is also something we cannot point out. If we point out a thing means, we can define it. We can define a thing with a name, form, and qualities. Since Brahman is devoid of name, form, and qualities, It is indefinable.
Sri Ramakrishna said that Brahman has not become ‘Jhutha.’ If we touch food with our mouth, then it is considered as ‘Jhutha’ or polluted. He said that Brahman cannot be described by our mouth, so It is never polluted or limited. Whatever we describe becomes limited by those words. Brahman is beyond all our descriptions. Brahman manifests as the whole universe and is beyond. Brahman is Unmanifested. Therefore, It cannot be defined.
Sri Ramakrishna quoted one incident from the scriptures. A father sent his two sons to Ashrama to learn Vedanta. After learning for some time, they came home. Father asked the older son, ‘What is Braman?’ The son started describing Brahman with various epithets. The father didn’t say anything. He then turned to the younger son and asked the same question. The younger son kept his head down and didn’t say anything. From his gestures, it was clear that he could not describe Brahman. The father said, “Well, you have understood somewhat what Brahman is.”
(3) The Unmanifested (Avyaktam): Whatever is manifested has a name, form, and quality. Whatever has a name, form, and quality will perish. Brahman is Imperishable. Hence, it is not manifested.
A question comes. What is the purpose of talking about something that is not manifested? For pure Advaitist, this universe is a dream and has no real existence. Everything is Brahman, but by ignorance or delusion created by Maya, the power of Brahman, we see the universe. In the dream, there is nothing there, but we create a huge baseball field, thousands of people, and a game or various situations of joys and sorrows. When we wake up, we find nothing else but ourselves. Knowledgeable people say that, in reality, there is only Brahman, but because of our desires, ignorance, or delusion, we see a variety of things with names, forms, and qualities. Knowledgeable people say that when we get rid of our ignorance or delusion, then, just like the dream world, this world also disappears, and we see only one Reality, Brahman. Then, we understand that whatever is manifested is perishable, and Brahman is not manifested.
Shri Shankaracharya gives examples to illustrate how, due to delusion, we see things differently. He said that there is a rope lying on the floor, but in the semi-darkness, we see it as a snake and get scared. When we bring light, then we see the reality. Another example is a mirage. On a hot summer day, we see water on the ground. But, if we go closer, we find no water at all. Thus, through ignorance or delusion, we see names, forms, and qualities, but the ultimate reality is Brahman or Pure Consciousness. Thus, manifest is the universe, and Brahman remains unmanifested.
There are saints and sages like Sri Ramakrishna who say that the universe is not a dream. Sri Ramakrishna said that he accepts everything, Brahman, Its Power Shaki (or Maya), Ishwara (the creator, preserver, and dissolver), Universe, and Jiva (individuals), as true. As long as we have body consciousness, we are aware of Shakti, Ishwara, Universe, and Jiva. Only in the state of Samadhi does the universe not exist when an individual completely merges with Brahman and has no separate existence. He said that if we accept that only Brahman exists and nothing else, the total weight is not counted. Sri Ramakrishna gave an example. Bel fruit has an outer skin, an inner fruit substance that people eat, and its seed. If people say that when we buy the bel fruits, the seller must weigh only the eatable inner substance, then the seller would not agree. The seller will say that the bell fruit consists of all three things, and he/she must weigh the complete bel fruit. Thus, Brahman is the manifested universe and the Unmanifested.
What we see in the universe is the tip of an iceberg. The manifested universe is just a fraction of what is un-manifested. How many kinds of human beings, animals, insects, fish, plants, and stars have been born, are being born, and will be born in the future? If the Un-manifested Brahman is finite in nature, it creates only a finite number of varieties. Time is infinite, and in this time, infinitely many varieties of species have been born in the past, being born in the present, and will be born in the future. Even though this manifested universe looks infinite, Brahman is all of this and beyond. Ishopanishad says Brahman is infinite, and this universe is infinite. Infinite (universe) came from the infinite (Brahman) and infinite remains.’ From this point of view, a part of Brahman is manifested and most of it is unmanifested.
(4) The Omnipresent (Sarvatragama): Brahman is all-pervading. If Brahman is not somewhere, it has a limit and a shape. Whatever has a shape perishes. Therefore, Brahman is everywhere. Ishopanishad says that everything in the universe is covered by the Lord (Brahman).
It is hard for people to think that God is in both the harmless and the harmful plants, and animals, and in good and bad people. Initially, we try to see God in good plants, animals, and people. Later, when we advance in the spiritual path, we understand God is also in the bad people. Bad people cover God with their bad acts. When the cover of bad thoughts, speech, and actions is removed, God shines through them. Harmful plants and animals also have their purpose in the universe, many of which we may not understand.
(5) The Incomprehensible (Achintyam): Socrates has taught us that the sign of knowledge or wisdom is to know the fact, ‘how little we know.’ This is the reason why wise people are humble. They are aware that the finite human mind cannot know the infinite. After all these years of human research, how little we know! A research paper solves one problem and raises several new problems. Think of a circle. Think that inside the circle is all the knowledge that human beings have collected so far, and outside the circle is the world of the unknown. As the circle of knowledge gets bigger, its circumference, which is touching the world of the unknown, also gets bigger. As our knowledge of the world increases, so does our awareness of our ignorance.
Let us look at the sky. Where is its end? With a powerful telescope, we see galaxies, planets, and stars being created and destroyed trillions of light-years afar. We talk about events that took place several light-years ago, and these are only finitely many events! We go to aquariums and are amazed by the varieties of species, all different in shapes and colors. These are just a few species we have gathered during our finite time. Similarly, in any field, starting from our body and mind to the galaxies, we find that there is an infinite amount of information lying there. Sri Ramakrishna said that a one-gallon container cannot hold ten gallons of milk. Our finite mind cannot comprehend the infinite. Also, we can comprehend things that have names and forms. Such things we can grasp through our senses. Brahman is beyond names and forms. It is a support of all names and forms. Thus, Brahman is Incomprehensible. But, our finite minds can feel the infinite or develop an intuition about the infinite. Spiritual practices are to develop that feel of the infinite and mold our lives based on that experience. Great teachers of humanity have felt that infinite.
Sri Ramakrishna expresses this idea effectively. He said, “Men often think they have understood Brahman fully. Once, an ant went to a hill of sugar. One grain filled its stomach. Taking another grain in its mouth, it started homeward. On its way, it thought, ‘Next time, I shall carry home the whole hill.’ That is the way shallow minds think. They do not know that Brahman is beyond one’s words and thoughts. However great a man may be, how much can he know of Brahman? Sukadeva and sages like him may have been big ants, but even they could carry, at the most, eight or ten grains of sugar!…. Once, a salt doll went to measure the depth of the ocean. It wanted to tell others how deep the water was. But this it could never do, for no sooner had it got into the water than it melted. Now, who was there to speak about the depth?” Anything that we perceive through our senses is finite, and thus, it cannot perceive or describe the infinite.
(6) The Unchangeable (Kutastham): The Sanskrit word “Kuta” has many meanings. In this reference, it means ‘unchangeable.’ Some people use the English word ‘immutable’ to translate it. The known analogy for this word is an anvil. An anvil is a heavy steel or iron block with a flat top, concave sides, and typically a pointed end on which metal can be hammered and shaped. A blacksmith makes various kinds of iron tools or objects by hammering the iron pieces on an anvil. At the end of the day, after all the tools or objects of various shapes are made, the anvil remains unchanged. That is why Brahman has been referred to as ‘Kutastha.’ Brahman is the substratum on which we see various objects with different names, forms, and qualities.
We can also consider ‘Kutastha’ as a television screen. So many people, objects, and situations of various kinds appear on the television screen, but the screen remains unchanged. Similarly, Brahman, due to Its power Maya, appears as various people, objects, and situations with names, forms, and qualities, but It remains unchanged.
Change needs a duality: one that is changing and another that is observing. These two could be the same person looking objectively at oneself as a separate being. Also, change happens in time. A baby is born, and after a few months or years, the baby looks different. People who see this change remember when the baby was born and how it looked. Compared to that moment, now, after a few months or years, people see the change. Babies cannot see the change in themselves unless they look at their old photos and compare them with their present look in a mirror. Thus, to perceive a change, one needs awareness, which is there all the time and is not changing. We perceive changes in the backdrop of Atman or Brahman, an eternal and unchanging awareness, which we call a witness consciousness. If Brahman or Awareness keeps changing, we cannot perceive a change. Time, space, and qualities are projected on Brahman. The reality is that Brahman is beyond time, space, and qualities. The Awareness due to the presence of Brahman and an illusory ego that limits itself to a body-mind frame sees all the changes.
(7) The Immovable (Achalam): Brahman is immovable. To move a thing, one needs room to move. Since Brahman is Omnipresent, there is no room for Brahman to move. Also, things move in space and time. Brahman is the support of time and space and is beyond both. Thus, It is immovable.
(8) The Eternal (Dhruvam): Brahman is Imperishable. Therefore, It is eternal. Brahman is like a pole star. All directions are meaningful because the pole star remains at the same place. Brahman is the cause of the creation, preservation, and dissolution of the universe, so it has to be eternal. All the epithets of Brahman are interconnected. If we accept one, we have to accept all.
Notes: Swami Ramsukhdasji says in “Srimad Bhagavadgita – Sadhaka-Sanjivani” that negative epithets of Brahman, like Imperishable, Indefinable, Unmanifested, Incomprehensible, Immovable, are negative adjectives of Brahman. They show that Braman is different from the universe. On the other hand, the positive epithets, such as omnipresent, eternal, blissful, truth, and consciousness, show Brahman’s independent existence.
Swami Ramsukhdasji also points out that in the Bhagavad Gita, Shri Krishna describes the epithets of Atman, which are the same as the epithets of Brahman. For example, in Bhagavad Gita Chapter Two, shlokas 24 and 25 say, along with other things, the Self (Atman) is Eternal, All-Pervading, Unchanging, Immovable, Unmanifest, and Incomprehensible. This shows that Atman and Brahman are the same.
Three Characteristics: Shri Krishna described three characteristics needed to realize God, especially the Formless God. They are also needed to realize God with form. These characteristics are the signs of the realized people and also the practices of the seekers of a formless God. Let us reflect on these characteristics so that we can practice and develop them in our lives.
(i) Total Control of senses: One sign of a person with God-realization is having total control of one’s senses and mind. For a spiritual seeker, trying to get total control of one’s senses and mind is absolutely necessary. Kathopanishad (2.1.1) says, “The Lord has destroyed the senses by making them extrovert. Therefore, people see outside of themselves and do not see their Self inside. A rare individual with discrimination, desiring immortality, turns one’s eyes inside, and he/she realizes the Atman within.” Most people think that all the joy of life is in the objects of the world. They feel that their desires will be satisfied by worldly objects, and this satisfaction will ultimately make them very happy and help them attain contentment. That is why people run around the world to acquire worldly objects to be happy. As a person’s brain develops and acquires more experiences of the world, one finds that this joy is not in worldly objects. This joy is projected from our mind in the object. When situations change, and with it, mental outlook changes, the same object that was giving joy can give intense pain.
Mature people realize that worldly desires cannot be completely fulfilled. Knowledgeable people say that when we add ghee to a plank of burning wood, then it increases the fire. Pouring more ghee does not put off the fire. Similarly, the more we try to fulfill worldly desires, the cravings to fulfill them become more intense. For example, lust and greed are never satisfied. When we try to fulfill them, initially, we feel some joy, but then, as the cravings become more intense, we forget the joy and feel intense pain for not being able to satisfy them. Also, the efforts to satisfy worldly desires make us slaves of worldly objects. Wise people say, ‘It is good to drink tea, but tea should not drink us.’ We are happy when we live like a master and not like a slave.
A spiritual seeker should have total control of the senses and the mind to realize God. If we do not have control of our senses and minds, how can we focus them on God? Swami Ramsukhdasji says that those who like to realize the Formless God need absolute control of the senses and the mind. Devotees who worship God with form can focus their senses and minds on the form of God, but the worshippers of formless God initially have nothing to focus on.
The senses will be controlled if we control our worldly desires. Sri Ramakrishna expresses the need to control our desires very effectively. He says, “In our part of the country, I have seen peasants bringing water into their paddy fields. The fields have low ridges on all sides to prevent the water from leaking out, but these are made of mud and often have holes here and there. The peasants work themselves to death to bring the water, which, however, leaks out through the holes. Desires are the holes. You practice japa and austerities, no doubt, but they all leak out through the holes of your desires. If there are no desires, the mind naturally looks up toward God.” We pray and meditate on the Atman or Self within and make some spiritual progress. But, if our daily activities are not integrated with the goal of Self-realization, our spiritual progress gets nullified, and we go nowhere.
Senses are very powerful and very difficult to get under control. What to do? Kathopanishad (1.3.3 & 4) says, “Know the Atman (Self) as the master of the chariot, the body as the chariot, the intellect as the charioteer, and the mind as the reins. The people with discrimination call the senses as the horses, the objects of the senses as the roads, and the Self associated with body, mind, and senses as the enjoyer of the ride.” A person whose senses are not under control will have a rough ride in life, and the one whose senses are under control will have a smooth ride. We also learn from these mantras that we have to control our senses by our minds, control our minds by intellect, and control our intellect by our Self or Soul. Initially, we do not have any experience of our Self. Hence, we have to develop our intellect through the study of scriptures and holy company – a company of teachers who have realized the Atman or are committed to realizing It through sincere spiritual practices. We have to reflect upon the teachings of scriptures and develop Viveka, a sense of discrimination that tells us clearly which thoughts and activities will take us towards the Atman and which will take us away from It. With this intellect, we can control our minds, and we can control our senses by our minds. With the sense of discrimination, we make proper choices that help us realize the Atman and avoid things that diverge us from this realization. If we realize that our house is on fire, then we simply run away from the house to save ourselves. In this case, our intellect and mind are convinced that fire will kill us. Similarly, in the spiritual path, once we develop a sense of discrimination and convince the mind about what is favorable and what is not favorable, then through the mind and intellect, we can control our senses.
Which practices help us to control our senses? In the book “Raja Yoga,” Swami Vivekananda states that the Raja Yoga is divided into eight steps. The first step is “Yama,” which consists of non-violence, truthfulness, non-stealing, continence, and non-receiving of gifts. The second step is “Niyama,” which consists of cleanliness, contentment, austerity, the study of scriptures, and self-surrender to God. These two steps build the foundation for the eight steps to realize Atman. The practice of these two steps brings control to our minds and senses. As we make progress in getting control over our minds and senses, we become fit to focus our minds on the Atman.
Practical Hints:
(a) To control lust, greed, jealousy, anger, or hatred is more difficult. For beginners, it is advised to start with making a daily schedule for spiritual practices, like prayer, japa, meditation, and reading inspiring books. Then, people have to be diligent to maintain this regular schedule. Minds will bring all kinds of excuses to break the schedule, but they should try their best to keep the schedule. This way, people get some control over their minds. Then, it is advised to keep weekly, monthly, and yearly spiritual schedules for special spiritual practices, holy company, and unselfish service.
When we start getting control over our minds, then we can work on removing the weaknesses of the mind and strengthening the positive sides of our minds.
(b) To control our minds, we have to know our minds. Start observing our minds and know their strengths and weaknesses. We get some control over our minds by just knowing our weaknesses. Then we have to work on them cleverly. The difficult part is that we have to control our minds by our minds. Keeping a diary to observe the mind is also helpful. Sincere prayers and an intense desire to control the mind and the senses are most helpful.
(ii) Even-minded in all situations: Suppose a person controls one’s senses and mind. Does this necessarily mean that one is progressing towards one’s Atman? It may not be the case. Many people with worldly goals have control over themselves. That is why Shri Krishna gave three characteristics together. All three characteristics are very important to realize one’s Self or Atman. When one realizes one’s Atman, then one finds that the same Atman resides in all beings and that the Atman does not depend on gender, age, color, creed, religion, or any external differences. Thus, a spiritual seeker of Jnana Yoga, the path of knowledge, realizes Oneness.
The more one advances towards one’s Atman, the more one identifies oneself with others. The pain and pleasures of others become his/her pain and pleasures. Also, this Oneness is not limited to one’s relatives or friends, but it envelops all beings. There is a story that a thief entered a holy man’s hut and stole a couple of pots. The holy man woke up. The thief started running. The holy man saw that the thief was running away with his pots, but he also realized that the thief did not have warm clothes to protect himself in the cold winter. The holy man ran after the thief with a blanket, shouting, ‘Hey fellow! Please stop and take this blanket. You need it badly!’ Such unselfish love is possible only when one realizes Oneness with all beings. Even when a child makes a mistake, the child’s welfare becomes more important for the mother than the punishment for the mistake. A person who has realized Atman will feel that all beings are not different from him/herself.
In the Bhagavad Gita (5.18), Shri Krishna says, “Knowledgeable people see the same Atman in all – whether it be a Brahmin endowed with learning and humility, or a cow, or an elephant, or a dog, or an outcaste.” Of course, dealings with wise people and cows will be different, but a person who has realized the Formless God sees the same Atman in all beings.
Another aspect of being even-minded everywhere is achieving a state of calmness in all circumstances, like pain or pleasure, success or failure, honor or insults, and others. This is achieved when one remains absorbed in Atman under all circumstances, is devoid of all worldly desires, has no expectations from the world, and is ever satisfied being one with Atman.
Practical Hints: First, we try to see and experience the Atman within us through meditation. As we experience the Atman within, we can see Atman in others.
The universe and life constantly bring us opposite situations, like joys and sorrows, successes and failures, honors and insults, etc. Through spiritual practices, we can develop a mind that balances our reactions to these situations and remains calm.
The reactions of the mind are just thoughts. One kind of thought creates disturbances in our mind, while another creates calmness and peace within. Suppose suffering comes, then we can go on complaining and screaming about it and get disturbed thinking, ‘Why me?’ This way, we add more pain to our miseries. On the other hand, devotees, after making all the efforts to remove the cause of suffering, think that God is the controller of everything and that God has sent this suffering either to learn something from it or to exhaust my past karma or something beneficial may come out from this, which I don’t know. Such a thought helps us to go through the suffering with a calm mind. We have to suffer anyway, then why not suffer calmly and strengthen our faith in God? We can apply the same kind of thinking in all unfavorable situations.
(iii) Engaged in selfless service to all: Realization of Oneness naturally leads to selfless service to all beings. A mother feels oneness with her child. As a consequence, she is always ready to serve her child. When a seeker of Truth or a Jnana Yogi realizes that all beings are not different from him/her, then he/she is always ready to serve all beings. Such a service has no worldly motive like material gain or name or fame. Just as the left hand of a person is ready to help the right hand when it is injured, such a realized Jnani is ready to serve all beings, considering them as part of him/herself.
Practical Hints: We can start seeing Atman or Brahman in our family members and friends and render services without any selfish motive, thinking that ‘I am serving God.’ Then, we can expand our circle to all beings. It is also good to get engaged in selfless service projects as offering our worship to the Living God.
Worship of the people who try to realize the formless God:
We know the worship of those who try to realize God with form. They decorate God, offer flowers, incense, lamps, and food, sing God’s glories, do japa, and meditate. What kind of worship of those who try to realize the formless God?
The Jnana Yogis, who try to realize the formless God through the practice of analysis and meditation, make efforts to experience that (i) Brahman alone is real, and all else is unreal, meaning impermanent, (ii) one’s own true identity is Atman, which is Sat-Chit-Ananda (Existence- Knowledge-Bliss Absolute), and (iii) Atman is Brahman. This practice and selfless service to all seeing the same Atman in them are the worship of the Jnana Yogis. In the end, they merge in Brahman.
They also reach Me:
In the second shloka of this chapter, Shri Krishna said that those who worship God with form, whose minds are fixed on Him, are ever steadfast, and endowed with supreme faith are better Yogis. In this shloka, He said that the Jnana Yogis described above, who worship the formless God, also attain Him. In the Bhagavad Gita (7.18), Shri Krishna says that the Jnanis are My very Self. Mundaka Upanishad (3.2.9) says, ‘One who knows Brahman becomes one with Brahman.’ Thus, the Jnana Yogis who worship the formless God also reach the same God realized by the worshippers of God with form. There is nothing higher or lower among the great souls who have realized God either way.
Then, why did Shri Krishna first say that those who worship God with form are better yogis? The answer is in the next shloka.
2. The Lord (Shri Krishna) said, “According to my opinion, those devotees who focus their minds on Me (God with form), are endowed with supreme faith, and constantly engaged in spiritual practices to realize Me, are the best among the two Yogis.”
Sri Krishna said that the devotees who worship God in human form, focusing their minds on God, being ever steadfast and endowed with supreme faith, are well-versed in yoga. However, we should not jump to any conclusion about Sri Krishna’s opinion without reading and reflecting upon His explanations given in the subsequent shlokas. Lord Krishna also talks about His thoughts on those who worship the formless God in these shlokas.
First, let us reflect upon Sri Krishna’s answer. In this shloka, Sri Krishna mentioned three essential aspects of devotion.
(I) “Whose minds are focused on Me”:
(i) The importance of focusing our mind:
To be a Yogi, one must have the capacity to focus one’s mind on God. The human mind has tremendous power. As the concentrated sun’s rays focused through a special lens burns an object, similarly, when the mind is focused on one subject, it penetrates all the layers of the object and finds its deepest secrets. When the mind is focused on God within, it reveals the deepest secrets of one’s true divine nature. Sri Ramakrishna gave an analogy that a piece of thread will not go through the eye of a needle if it is not one-pointed. Even if a single fiber is sticking out, it would not go through the eye of a needle. Thus, without fully focusing our minds, we cannot realize the divinity within or the presence of God. Swami Vivekananda said that if he had to relearn everything in his life, he would first learn how to focus his mind, and then, through that mind, he would easily learn whatever subject he wanted.
(ii) How do we focus our minds?
It is very difficult to focus our minds. Arjuna, who had such a powerful mind, told Shri Krishna (Gita 6.34) that the mind is restless, turbulent, and mighty. Controlling the mind is as difficult as controlling the wind. Shri Krishna (Gita 6.35) agreed to this. He said one can control one’s mind through constant practice (Abhyasa Yoga) and detachment (Vairagya).
There are several ways to practice focusing our minds. A Raja Yogi practices control of the senses and mind and, through regular meditation, tries to focus one’s mind on the Self or God. A Karma Yogi first purifies one’s mind through performing unselfish activities and offering the results of all actions to God. Through such actions, one becomes unselfish and realizes the Self lying within all beings. A Jnana Yogi reasons that only the Self is real, and the world is unreal or illusory. Thus, with reasoning, he/she disregards the world and focuses his/her mind on the Self. A devotee, or a follower of Bhakti Yoga, focuses his/her mind on God through love. When one develops a love for God, the mind gets easily focused. Singing hymns, bhajans, and dhoons that describe God’s glories, sincerely doing regular prayers and japa, worshiping God, reading inspiring books, Holy Company, and practicing values described in the scriptures help develop a love for God. The combination of these yoga practices helps one get control over one’s mind and be able to focus it on God or Self.
Swami Turiyananda says, “Restlessness is the nature of the mind. It becomes calm through prayer and meditation. There is no other method. As a result of spiritual disciplines and by the grace of God, one’s mind becomes tranquil.”
(a) Abhyasa Yoga (Constant Practice):
If our minds run away while praying, japa, or meditation, we must bring them back and focus them again on the Self or God. Many other thoughts may come during this time, but they go away if we don’t associate with them. This process of bringing our minds back on the Self or God is called the Abhyasa Yoga, the Yoga of constant practice. Lovingly explaining the importance of spiritual development may help to bring the mind back and focus on God. Caring parents use various methods to make their children do the required things like eating properly on time, doing their homework, following values, and others. Similarly, we have to guide our minds by various means. We have to be careful not to force the mind unnecessarily, which may damage it. Our mind is the only thing we have to realize our True Identity, the Self or God. We should not lose patience and get frustrated. Sincerely and regularly doing japa and meditation helps us to focus the mind.
Swami Vivekananda says that before we start our japa or meditation, we should pray for the good of all. We can pray, “May all be happy, may all be healthy, may good come to all, and may no one suffer.” Hating none and loving all, seeing God in all helps reduce the distractions of the mind created by negative thoughts.
(b) Vairagya (Practice of Detachment):
A focused mind is anchored in and pervaded by a single thought of God. The Bhagavad Gita gives two analogies regarding such a focused mind: an uninterrupted flow of oil poured from one container to another and the un-flickered flame of a lamp in a windless environment.
Observing our minds, especially during prayer, japa, or meditation, can help us identify which thoughts distract us. The following are major things that usually distract our minds.
(i) Our desires: As long as we have desires for worldly enjoyment, our minds will run after the objects of the enjoyment. When our desire to realize God or make spiritual development becomes more intense than our worldly desires, the mind becomes more focused on God. We have to realize that our desires for worldly enjoyment have been deeply rooted in our minds, and the desire to realize God is relatively new. So, it takes time to make the desire to realize God stronger than all other desires.
Practice of Detachment: We need a clear conviction that spiritual pursuit is most valuable. Worldly pursuits may temporarily satisfy one’s physical, mental, and intellectual needs. Still, as such, they are transitory and have been proven useless when faced with life’s trials and tribulations. A sound spiritual foundation, on the other hand, helps a person to keep one’s mind balanced while going through mental and physical storms, such as frustrations, disappointments, sorrows, boredom, depression, and fear of death.
A mere intellectual understanding of the need for spiritual pursuit is also insufficient. One must mold one’s life according to the guidance of the scriptures and the spiritual teachers and make conscious efforts to advance in the spiritual path. This demands a disciplined life, regular spiritual practices, and a properly cultivated mind.
(ii) Dwelling on the past: The mind tends to run the mental tapes of past incidents, situations, conversations, etc. It wants to add something to them, correct them, or judge them.
Practice of Detachment: We can learn lessons from past mistakes and correct our present plans and actions if necessary. If we have done something good in the past, we must strengthen our resolve to continue doing the same. Other than these two, dwelling on the past is a waste of time. By convincing the mind that brooding over the past is not very helpful, we can stop brooding and help focus it on our Spiritual Goals.
(iii) Dwelling on the future: The mind wants to plan many things to be happy. For that reason, it daydreams about situations and incidents. It likes to imagine many things that bring happiness. Many times, simply through imagination, it also creates fearful situations and worries.
Practice of Detachment: Sometimes, our minds think about very helpful plans for our progress, but most of the time, they daydream and imagine things that are not useful at all. Carefully, we must get out of such imaginations and focus our minds on the Self or God. Also, learning how to focus our minds on the task at hand helps us improve our performance.
(iv) Dwelling on the work: The mind often does the work mentally, which will be done afterward. For example, if we are going to go for groceries after our japa (or meditation), then during the japa, the mind goes over the list of groceries, goes to the store, and starts buying things mentally.
The Practice of Detachment: During japa, if we notice our mind is doing work that we will do afterward, the restless mind gets exposed and stops doing the work. The restless mind does not want to be exposed. If it continues to do it, we must tell our mind that ‘This is a very important time for japa. Don’t waste your time and energy doing the work mentally, which will be done physically later.’ When we sit down for prayer, japa, or meditation, we can also tell our minds, ‘This is my Atman time. Please focus on Atman. Don’t bring anything related to the body and mind.’ Reading an inspiring book before japa and meditation helps the mind dwell on inspiring thoughts rather than others. Thus, we can help the mind remain focused on our spiritual goal.
The focus of the mind is equally proportional to the intensity of our desire to make spiritual progress. So, we have to intensify our desire to realize the Self. Actually, our minds do not have to focus for a long time to establish in meditation and attain the highest state of Consciousness in which we realize the Self. In Raja Yoga, Swami Vivekananda says that if we continuously focus our minds on the Self or God for twelve seconds, it is considered one unit of Dharana (concentration). Twelve units of Dharana, meaning 12 x 12 = 144 seconds = 2 minutes and 24 seconds, is one unit of Dhyana (meditation), and twelve units of Dhyana, 12 x 144 = 1,728 seconds = 28 minutes and 48 seconds, will be a state called Samadhi. Thus, even uninterruptedly focusing our minds for 12 seconds on the Self or God gives us some experience of bliss. However, we can focus our mind easily on something we grasp through our senses, but it is very difficult to focus on the Self or God. Many have attained Samadhi. So, it is not an impossible state. Even trying to go closer to the state of Samadhi fills our lives with abundant peace and bliss.
(ii) “Worship Me, ever steadfast” means constantly trying to unfold the higher Self within.
(a) Success comes with systematic hard work:
In any field of the world, if we want to make progress and attain the desired results, we must work hard for a long time. Sri Ramakrishna says that if we desire to find water, we cannot keep digging a little everywhere on the earth. First, using scientific techniques, we locate a spot on the earth where there is water. Then, we must keep digging in the same place and remove stones and dirt until the water comes. People work hard for years to become medical doctors, engineers, lawyers, teachers, professional athletes, accomplished artists, renowned scientists, or successful businesspeople. Swami Brahmananda told a disciple that attaining the Spiritual Goal takes less effort than acquiring a university degree. How much we work from kindergarten to graduate school to acquire a master’s degree! The irony is that many are unhappy with their degrees after such hard work. It is not surprising that people who have sincerely and systematically carried on spiritual practices for a long time have acquired successful results.
Like worldly pursuits, on the spiritual path, we have to get guidance from a competent teacher and then work hard following the guidelines for several years to make significant progress. There are several examples that if people are sincere in their efforts and, for some reason, they go in the wrong direction, then knowledgeable people will guide them in the right direction.
To see some results in the spiritual path, we must continue making efforts whether we have good or bad times, favorable or unfavorable situations. Saints say a minimum period of twelve years of intense spiritual practice is necessary for significant spiritual progress. More intense practice brings faster results. Swami Vivekananda says that if a seeker of God (Self) intensely does spiritual practices, then he/she can realize God (Self) in six months.
A firm conviction is needed to continue making spiritual practices for a long time. A devotee with firm conviction knows well that only spiritual progress will give him/her what he/she is searching for in the world, such as ever-lasting happiness, the highest knowledge, unselfish love, fearlessness, fulfillment, and others. The stronger the conviction, the more intense will be the tenacity to work harder and longer for spiritual development. Finally, when love for God develops, worship of God becomes natural, just like our breathing.
Those who have attained spiritual success say that on the spiritual path, if we walk one step towards God, then God walks ten steps towards us. After some progress, we realize that the spiritual reward is tens or thousands of times bigger than the worldly reward for the same amount of effort.
(b) Worship of God:
Worship of God is nothing but an expression of one’s love for God. In human relationships, we express love by offering our best to our loved ones. Similarly, in the worship of God, we offer incense, flowers, food, music, etc., and then we offer our minds, ego, and ourselves. The Infinite, omnipresent God is incomprehensible by our finite minds. Therefore, we invoke God’s presence in a picture or a symbol and offer our worship to Him/Her. Just as the national flag of a country symbolizes the whole country, similarly, the image of God symbolizes the all-pervading Reality. Swami Vivekananda says there is nothing wrong with worshiping God through a picture or a symbol. Eventually, one should outgrow this stage and begin worshipping the Living God, the sum total of all beings. Worshipping the Living God means seeing God in all and serving them. This service is an expression of love and is entirely unselfish.
(iii) “Endowed with Supreme Faith.”
(a) Faith in Spiritual Path:
In the worldly life, we have faith in banks, universities, doctors, pilots, plumbers, and all. In the spiritual life, we need much deeper faith as it is an inward journey towards our Inner Self, Atman, of God.
In spiritual life, we need faith in (i) God, Consciousness, or some power that creates, preserves, and dissolves the universe and supports our lives. (ii) the scriptures, and (iii) the words of our spiritual teacher. This is not a blind belief but a conviction derived by careful logical reasoning. In the research regarding the physical world, we desire to attain some truth, then we go to a competent guide and take guidance, read appropriate literature, work hard, and attain the truth. Similarly, we desire to realize God or the Ultimate Reality in Spiritual Research. Then, we go to spiritual teachers for guidance, read scriptures, do spiritual practices, and realize God. The faith in God was first a hypothesis; then, as we experience the presence of God through our spiritual practices guided by the scriptures and spiritual teachers, the hypothesis becomes a conviction. Finally, when we realize God, our conviction becomes a reality. Thus, the hypothesis turns into realization. At that time, all our doubts vanish. We don’t have to prove anything to ourselves or anyone else. Suppose we are enjoying the warmth of a bright sun shining on a cloudless winter day; we don’t need to prove the existence of the sun and its warmth to anyone.
The supreme faith is an intense desire to realize God. It is an active desire and not a passive one. A person with supreme faith will always be active in making efforts to realize God. Shri Ramakrishna told a story. A person’s wife was seriously ill and was about to die. A doctor said that if he could get rainwater collected on a particular day in a skull with snake poison, he could make medicine to cure his wife. It was an impossible task. But the man waited for the day and prayed to God to have a rain. To his surprise, the sky was covered by clouds and rained. After desperately running around in the cremation ground, he found a skull filled with rainwater. He intensely prayed to God for the snake’s poison. He waited and waited. Finally, he saw a frog come near the skull, and a snake jumped on the frog. The frog jumped over the skull to save itself and the snake’s poison fell in the rainwater collected in the skull. Thus, supreme faith is active, and it helps us realize God.
(b) Faith, Reason, and Doubt:
Faith is not a blind belief. A person with supreme faith keeps an eye on the Spiritual Goal, the Realization of God. He/she wants to see that through spiritual practices, he/she is advancing towards this goal. If progress is not made, such a person questions the practices to find out the reason for not making the progress and what to do to go further. Genuine spiritual teachers welcome sincere disciple’s honest doubts and questions and are eager to see the disciples continue to make spiritual progress. Genuine disciples will ask questions to understand the guidance and not challenge them.
(c) Blessed Souls:
Some people are blessed from their childhood with clear intellect and proper intuitions. They are naturally inclined to what is beneficial to themselves and all beings. They intuitively shunned themselves from the things that are harmful and destructive. Such people do not have to reason to have faith in God. From childhood, they have loved God and strived to realize God. If we are not one of those, we have to reason, try to clear doubts from our minds, and develop faith.
Conclusion:
Thus, devotees who worship God in human form, as described above, are well-versed in Yoga. What about those who worship the Formless aspect of God? What happens to them? Sri Krishna answers these questions in the following shlokas.
Chapter twelve discusses a few major aspects of Bhakti Yoga, the Path of Devotion. A devotee, the follower of this path, usually has several questions, the answers of which help him/her to have a clear understanding of the path and its practices.
In this chapter, we find that Lord Krishna Himself clearly answers the following questions: (i) Who is a better Yogi, one who worships God with form or one who worships God without form? (ii) How to realize God? (iii) What do we do if we cannot focus our mind on God? and (iv) Who is a true devotee of God?
It will be helpful to all devotees to reflect upon the answers given in this chapter and practice them wholeheartedly to develop a love for God and ultimately have a direct vision of God. At the end of the chapter, Shri Krishna himself says that a devotee who considers God as the supreme goal, endowed with faith and devotion, and follows the guidelines prescribed here is His (God’s) most beloved.
1. Arjuna asked, “Those devotees who, ever steadfast, thus worship You (God with form) and also those who worship the Imperishable, the Unmanifested – which of them are well-versed in Yoga?”
Why did Arjuna ask this question?
To understand the reason for Arjuna’s question, we have to quickly go over the essential parts of Bhagavad Gita’s chapters, tenth and eleventh.
In chapter ten of the Bhagavad Gita, Arjuna asked Shri Krishna, “How can I realize You by constantly meditating on You? What are Your forms I should meditate on? Please tell me elaborately about Your Yogic Divine Powers and Your special manifestations. The more I listen to You, the more my desire to listen to You increases.
Then, Shri Krishna mentioned many of His forms, like Atman in the hearts of all, the Sun among the luminous objects, the Mind among the senses, the Om among all the words, the Japa among all the yajnas, the Himalaya among the immovable things and many others. In the end, He said there is no limit to His Divine manifestations. They are infinite. In short, He said, wherever you see glorious or mighty things, know they are a fraction of His Power; even the whole universe is supported by a fraction of His Power.
This partial description created Arjuna’s desire to actually see Lord Krishna’s Universal Form. In the eleventh chapter of the Bhagavad Gita, Lord Krishna showed him His Universal Form out of love for Arjuna. Arjuna enjoyed seeing the beautiful part of the Universal Form but was scared by Its horrible part. Arjuna then requested Shri Krishna to show him His loving and compassionate human form. Again, out of love, Lord Krishna showed His human form to Arjuna, making him feel more at peace.
Thus, Arjuna saw the Universal Form, which gives an idea of an Unmanifested Infinite God and the loving human form of the manifested God. After seeing these two forms, it is natural that he asked Shri Krishna which form a devotee or himself should meditate upon. He asked it differently. He asked, “Who is well-versed in Yoga, one who worships God with form or one who worships God without form?”
Those religions that believe only in God without Form do not need to consider this question. However, in Hinduism, devotees are allowed to worship God without form and with form. For these devotees, this is a fundamental question. In this chapter, Lord Krishna clearly answers this question with a logical explanation.
What does ‘thus’ (evam) mean here?
Arjuna asked, “…. devotees who, ever steadfast, thus worship You…”. What does he mean by ‘thus’?
Arjuna refers to what Shri Krishna told at the end of chapter eleven. Shri Krishna said one cannot see any forms, the Universal or the human, by studying scriptures, austerities, charity, or any other means. He said that only through love for Him (God) alone can one know, see, or essentially understand Him. He further said, “One who does My work and looks on Me as the Supreme Goal, who is devoted to Me, who is without attachment and hatred for any creature – he/she comes to Me.”
Back to the Arjuna’s question:
In Hinduism, most of the seekers of God or Truth can be divided into two categories: those who worship God in human form through idols, statues, and pictures, whom we call the followers of the Path of Devotion (Bhakti Yoga), and those who worship the Infinite God devoid of names, forms, and epithets, whom we refer to as the followers of the Path of Knowledge (Jnana Yoga). In particular, the students of Vedanta come across such question: scriptures like Upanishads extol the Infinite, Formless Brahman as the only one worthy of realization, while the devotional scriptures based upon the same Upanishads emphasize the worship of various forms of God or Incarnations of God. It puzzles the novice on the spiritual path. Which one of the above two is better?
Those who are inclined to the Infinite aspect of God think that people who worship God in the statues and pictures are ignorant and inferior. They asked whether a wave could represent the entire ocean. On the other hand, those who worship God in human form think that people who worship the Infinite form of God are either thinking about the void or some non-tangible abstract concept and live in an imaginary world. Such people lack sensitivity and cannot relate their God to the world. They say that the ocean does not exist without waves. Arjuna wanted to find an answer to his question from the Lord to decide which aspect of God he should worship.
Each sincere seeker of God must settle this question before starting spiritual practices. Thus, Arjuna’s question is extremely important and appropriate. Let us see what Sri Krishna’s answer is.
The last word on listening to spiritual discourses
Thinking about the Bhagavad Gita, the following shloka came to my mind:
After the dialogue between Shri Krishna and Arjuna, which is contained in most of the 694 shlokas of the Bhagavad Gita, Arjuna told Sri Krishna, “O Krishna! My delusion is gone. Through Your grace, I have regained my memory (of my true identity, Atman). All my doubts have been destroyed. My mind is clear and I have a firm conviction about my responsibility. I will follow your command.” (Gita 18.73)
These are the last words of Arjuna in the Bhagavad Gita. The dialogue between Sri Krishna and Arjuna ends with these words. Sri Krishna answered the many questions of Arjuna and explained to him that the goal of life is to realize his true divine identity as the Atman, and how he can face the unpleasant and sorrowful situation that was forced on him by his cousins. Shri Krishna showed Arjuna how each of his responsibilities can be turned into spiritual practice, which can help to realize the Atman. The remaining 5 shlokas are the thoughts and expressions of Sanjaya.
Through this shloka, Arjuna shows us what should be the final outcome after listening to a spiritual discourse or having a spiritual dialogue. Each word of this shloka is important.
Let us review the meaning of each word of the shloka and reflect upon it.
– My delusion is gone.
What is the delusion here? The greatest delusion of life is to think that we are nothing but our body and mind. We forget that our true identity is Atman, which is birthless and deathless. It is infinite, omnipresent and omnipotent. Limiting our self to the body and mind is the cause of all suffering and all delusion in life. We block the Reality of life and therefore, we suffer. Thus, after listening to spiritual discourses, this delusion must go.
– I have regained my memory.
Deep within each of us there is awareness that ‘My true identity is divine. It is infinite and not limited by my body and mind.’ The Upanishads and Bhagavad Gita refer to this identity as the Atman (or Brahman in the context of the universe) and its nature is Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute).
‘Existence Absolute’ means ‘I am the Pure Consciousness from which the whole universe came (including my body and mind), which is nourished by It, into which the universe ultimately dissolves.
‘Knowledge Absolute’ means that the Self-Luminous Pure Consciousness illumines my intellect because of which I can think and perceive the universe.
‘Bliss Absolute’ means all my joy, inner (experienced, but not caused by the senses) and outer (which arises from the contact of my senses with worldly objects), is due to the presence of this Pure Consciousness (my true identity).
Arjuna says that he has regained this fundamental memory, that he is nothing but the Atman.
– O Krishna! Through your grace I have attained all these.
When the fundamental delusion is removed, the knowledge or the awareness of our true identity as Atman is revealed from within. This knowledge does not come from outside. However, we need help from the outside to remove our fundamental delusion. The idea that ‘I am nothing but this body and mind’ has been deeply ingrained in every fiber of our being; therefore, for most of us, it is difficult to remove this idea by our own efforts. Arjuna found that Shri Krishna’s teachings helped him remove this delusion and he is recognizing this help.
– I am firm.
This means that ‘I am clear in my mind. My intellect is steady. I know what I am supposed to do’. At the end of the second chapter of the Bhagavad Gita, Shri Krishna describes the characteristics of a person with steady intellect. The Sanskrit word for such a person is ‘Sthitaprajna.’ Arjuna is stating that his intellect is steady now.
– All my doubts are gone.
After listening to spiritual discourses, having spiritual dialogues, and doing spiritual practices accordingly, we have to come to a stage when all our doubts are removed. First, intellectual doubts have to be removed and then after realization of Atman, all our doubts are resolved. Suppose the Sun is covered by the clouds and we cannot see it. Then, doubts come to our mind about whether or not the Sun exists. But, when the clouds are removed and we see the Sun directly, we feel its warmth, and in the sunlight we see everything clearly, then all our doubts about the existence of the Sun go away. At that time, we do not need any further proof of whether the Sun exists. In fact, we realize that the clouds were perceived only because of the presence of the Sun.
After listening to Shri Krishna’s teachings and having visions of both forms of Shri Krishna, the human and the Infinite, all of Arjuna’s doubts were gone.
– I will follow your command.
These words show that Arjuna was not interested in intellectual knowledge. He had to face a sorrowful situation and he was confused about the right thing to do. He needed a clear-cut answer and a clear-cut way to perform his responsibility. He stated his thoughts in the first chapter and the beginning of the second chapter. Based on these thoughts he initially decided not to fight. But deep down in his heart, he had a feeling that he was not thinking right. He had tremendous faith in Shri Krishna. That is why he said that ‘I surrender to you. Please tell me what is good for me.’
Shri Krishna first rebuked Arjuna for becoming a victim of his cowardliness. He said to Arjuna that this kind of behavior does not fit him. Then, Shri Krishna told Arjuna the essence of the Upanishads, explained to him that the goal of life is to realize Atman, and described the four Yogas (the four paths to attain this goal). Shri Krishna told him that by properly performing one’s own responsibilities one can realize one’s true identity as the Atman.
Arjuna did not swallow whatever had been said without understanding. Whenever he had questions, he did not hesitate to ask them to Shri Krishna. A couple of times it seemed that he was being blunt. Once he said, “O Krishna! You say that knowledge of the Atman is superior to actions. Then, why are you trying to encourage me to perform these horrible actions? You are confusing me with contradictory thoughts. Please tell me one thing which is good for me.” Another place he said, “O Krishna! You praise renunciation of actions, and then you talk about performing actions unselfishly. Please tell me which one is better.” When Shri Krishna said that he had taught this Karma Yoga to Vivasvata, Arjuna pointed out to him that he (Shri Krishna) had been born now and Vivasvata was born long ago, so how should he (Arjuna) believe that Shri Krishna had taught this Yoga to Vivasvata.
Shri Krishna was a great teacher. In his presence Arjuna did not have any fear to ask any question he had. After explaining in various ways why Arjuna should perform his responsibility, at the end, Shri Krishna gave Arjuna the freedom to do what he thought was right.
Arjuna was a great disciple. He reasoned to understand what Shri Krishna wanted to tell him. He reflected upon Shri Krishna’s teachings. With Shri Krishna’s grace he was able to realize the Ultimate Reality (Brahman) and finally with a clear mind, free from all doubts, and a firm conviction, he said, “I will follow your Command.” He was ready to implement what he had learned.
After realization of one’s true identity (Atman), all the desires of the realized person are fulfilled. Then he/she has nothing remaining to attain to be happy or any desire to accomplish anything further. But, many realized persons continue to work for the good of humanity. They set up ideal examples of saints and/or householders for people to follow and thus they inspire people to realize their true identity.
Sri Ramakrishna encouraged Narendra (Swami Vivekananda) to be such a person. It is good to remember the famous incident in Narendra’s life. Narendra asked Sri Ramakrishna to give him a boon to remain merged in Samadhi for three to four consecutive days with a few interruptions now and then for a bite of food. Sri Ramakrishna said, “You are a fool. There is a state higher than that. It is you who sings: ‘O Lord! Thou art all that exists.’” On another occasion, in response to a similar request from Narendra, Sri Ramakrishna said, “Shame on you! You are asking for such an insignificant thing. I thought that you would be like a big banyan tree, and that thousands of people would rest in your shade.” Thus scolded, Narendra shed profuse tears. He realized the greatness of Sri Ramakrishna’s heart. Thus, Sri Ramakrishna encouraged Narendra and all disciples to serve all beings, seeing God in them before and after the realization of God (Atman).
Sri Rama’s devotee Hanumanji had also set an example. He jumped over the ocean to cross it to find Mother Sitaji. A Mainak mountain asked Hanumanji to take some rest and then go forward. But, Hanumanji just touched the mountain recognizing the mountain’s love for him and said, “Until I finish Sri Rama’s work, how can I take any rest?”
Thus, many realized beings continue to serve humanity unselfishly.
Conclusion: Arjuna’s words are the last word on listening to spiritual discourses and dialogue. He showed us that when we listen to spiritual discourses: (1) we should make sure that we learn about the goal of our life – realizing God or our true identity as the Atman (the Ultimate Reality). (2) We have to reflect upon the spiritual discourses and respectfully ask questions in order to understand the teachings presented to us. (3) Following the teachings, ultimately our fundamental delusion should go away. (4) We have to realize Atman. (5) We respectfully and with humility recognize the valuable contribution of our spiritual teachers. (6) We have to acquire a state of having a ‘steady intellect’. (7) All our doubts must go away, and (8) We perform our responsibility unselfishly and serve humanity.
(Thanks to Rushil Desai and Sonali Tatapudi for editing this post.)
The Path of Renunciation of Actions – Leading to Knowledge
Shri Krishna said, “I have told this Karma Yoga to Vivasvata. This Karma Yoga is applicable at all times. Vivasvata then told this Yoga to Manu. Manu told this Yoga to Ikshvaku. Thus, handed down one to the other, this Yoga has been known to the royal sages. But, through a long lapse of time, this Yoga has been lost in the world. (1-2)
Since you are My devotee and friend, I have told you today the same Karma Yoga which is ancient and supremely profound. (3)
Arjuna asked, “Vivasvata was born many years ago and you are born just a few years ago. How can I understand that You have told this Yoga to Vivasvata in the past?” (4)
Shri Krishna said, “O Parantapa (Arjuna – the scorcher of the foes): “You and I have been born many times in the past. You do not know your previous births, but I know of them all. (5)
Though I am birth-less, Imperishable and the Lord of all beings, by My Own Power (Maya), I incarnate on the earth as a human being taking the support of My Prakriti. (6)
Whenever righteousness declines and unrighteousness prevails on earth, then I incarnate Myself as a human being. (7)
In every age, to protect the righteous people, to destroy the unrighteous people, and to establish Dharma (the righteous path), I (Ishvara, the Lord of the Universe) take birth as a human being. (8)
One who knows in true spirit My divine life and actions becomes free from the bondage of birth and death and attains Me after leaving his/her body. (9)
Many people, who are devoid of passion, fear, and anger, love Me intensely, are completely dependent on Me, and, being purified with the knowledge of the Ultimate Reality, have attained My State. (10)
O Arjuna! In whatever form devotee worships Me, I appear to the devotee in that form. All people through their various ways of worship come to Me only. (11)
People seeking worldly benefits worship various gods because they easily get those benefits by performing rituals for them. (12)
I have created four categories of people according to the dominance of gunas in them and their ability to perform actions. Even though I (as Ishvara or the Lord of the Universe) am the creator of these divisions of labor, I, as an Imperishable Brahman, am not the doer of anything. (13)
(Note: In general, people have natural tendencies or gifts to live their life accordingly and based on these tendencies and gifts they have various ways to offer service to society. Some people have natural tendencies to acquire knowledge and teach others, some are good at taking care of the health of people, some are good in doing business, and some have physical and mental tendencies to join army or police force or fire department, while some are good in doing work laid out by others. For a society to run smoothly, all kinds of people are needed and all are equally important in the society. According to the Bhagavad Gita, these tendencies are determined by the three gunas, namely sattva, rajas and tamas.
Brahman has been described as Existence-Knowledge-Bliss Absolute, the ground of all existence, basis of all awareness, and the source of all bliss. Brahman is also considered Pure Consciousness. Brahman by itself is inactive. Brahman and Its Divine Power Maya combined are called Saguna Brahman or Ishvara or God, the Lord of the Universe who creates, sustains and dissolves the universe.)
Action does not defile Me (as Brahman), nor do I long for its fruit. One who knows Me thus does not get bound by his/her action. (14)
(Note: One who realizes one’s true identity as Atman or Brahman feels oneself as a witness consciousness and not as a body and mind. Laws of actions apply to only body and mind which are nothing but matter.)
By knowing this, the seekers of the Ultimate Reality have performed their actions in the past. Therefore, you should also perform your actions like them. (15)
Even the wise people have been confused about ‘what is action’ and ‘what is inaction (action-less-ness)’. Therefore, I am going to tell you the ‘essence of the action’ (Karma Yoga) by knowing which you will be free from the unpleasant consequences of the actions. (16)
The philosophy of Karma Yoga is very deep. You have to know which actions to perform and how to perform them. Then, you have to know the forbidden actions and the state of action-less-ness. (17)
The Highest State of a Karma Yogi:
(Note: A person in a state of action-less-ness has a steady intellect as described in the Bhagavad Gita Chapter 2 (shlokas 55- 72). We call such a person as ‘action-less-ness person’. The mind of an action-less-ness person is serene. Such a person is fully aware of one’s divine identity (Atman). An action-less-ness person remains calm and serene in the midst of all activities. The calmness and serenity of such a person creates an illusion that the person is not doing anything. In the following shlokas Shri Krishna describes the characteristics of a person who has been established in the state of action-less-ness. This person has attained the highest state of Karma Yoga.)
Among all human beings, that person is wise who remains calm and serene (the state of action-less-ness) in the midst of activities and who is active in the state of action-less-ness. Such a person is a real Karma Yogi and he/she is performing all the actions properly. (18)
According to the wise people, a sage is a person whose all actions are free from selfish desires and self-will and the results of all his/her actions have been burnt by the fire of Knowledge of Brahman. (19)
(Note: Such a person performs his/her responsibilities as an offering to Brahman. This means that one performs one’s own responsibilities only for spiritual development which leads to the realization of the Ultimate Reality (also means attaining the Knowledge of Brahman). In this case, we say that the person has renounced the results of his/her actions.)
A person, who has renounced the results of his/her actions, who is not dependent on any person or a worldly object, and who is ever content, remains in the state of action-less-ness even when he/she is performing actions. (20)
A person, who has gained total control over one’s senses and mind, lives with the bare necessities of life, gets rid of unnecessary possessions, and has no false hopes in life, that person even though works through his/her body and mind does not incurs sins (does not get bounded by the unpleasant consequences of his/her actions). (21)
(Note: Such a person is fully aware that his/her true identity is Atman which is witness consciousness and it does not get affected by the actions of the body and mind. Such a person never does an unrighteous thing.)
One who is happy with whatever one gains through honest effort, never becomes jealous of anyone, has gone beyond the pairs of opposites such as joy and sorrow, honor and insults and others, remains calm in success and failures and continues performing one’s responsibilities; such a person never becomes bound by the results of his/her actions. (22)
A person, whose attachment to the worldly objects is gone, who is free from the ideas of ‘Me and Mine’, whose mind is constantly focused on his/her true identity (Atman), who performs one’s responsibilities as an offering to Brahman, the results of that person’s actions melt away without creating any positive or negative effect on his/her mind. (23)
(Note: The following shloka describes the state of mind of one who performs one’s responsibilities as an offering to Brahman like a Yajna.)
Brahman is the ingredients of the offering and Brahman is the offering. Brahman is the person who offers into the fire of Brahman. Thus, one who sees that Brahman alone is in action attains Brahman. (24)
Some yogis offer their oblations to Devas (gods), while others offer their own little self into the fire of Brahman (meaning they get rid of their false identification with the body and mind). (25)
Some yogis offer their senses like eyes, ears and others into the fire of self-discipline (meaning they control their senses), while other yogis offer their sound and other sense-objects into the fire of their senses (meaning they hear only what is good etc.). (26)
Some yogis offer all the activities of their senses and their vital forces into the fire of self-control, kindled by knowledge. (27)
(Note: The above shloka means that these yogis perform their activities with a sense of discrimination in order to acquire the knowledge of Atman or Brahman).
Some perform yajna (offering) of wealth (to give money for charity). Some perform yajna of austerity (to perform austerities to attain knowledge or to acquire some powers). Some perform yajna of Yoga (to achieve control over their senses and mind and focus their minds on Atman). Some yogis, having a disciplined mind and practicing severe vows, perform yajna of study (to study scriptures to obtain knowledge). (28)
Some offer their prana into apana, some offer apana into prana and some restraining their diet stop prana and apana and offer prana into prana (here various kinds of breathing practices have been mentioned through which people try to control their mind). These are various yajnas by which yogis destroy their sins (impurities). (29-30)
O Kurusattama (Arjuna)! Yogis, who enjoy the results of their actions after offering them to Brahman, attain Brahman. But, those who do not offer their actions to Brahman and perform their actions for selfish motives do not get happiness in this world and definitely not in the other world after they die. (31)
(Note: The actions offered to Brahman are for spiritual growth and to realize the Ultimate Reality, Brahman. As the nature of Brahman is Sat-Chit-Ananda, yogis who attain Brahman experience infinite bliss. While, unoffered actions (selfish actions) may bring some happiness, but, such happiness is short-lived and it always follows by unhappiness.)
Thus, there are various kinds of yajnas which have been described in the Vedas. Know that these yajnas are born of action. If you perform your actions as yajnas, then you will be free from the bondage of your actions. (32)
The ‘Yajna of Knowledge’ is superior to the ‘Yajna performed with Material Ingredients’. All actions culminate in the Knowledge of Brahman. (33)
(Note: Ritualistic worship or a yajna performed with ingredients without motive to attain the highest knowledge is not of much importance. The action offered to Brahman with the motive of obtaining Self-Knowledge is the best yajna. Only Knowledge of Brahman can destroy all bondage of our actions. Shri Krishna encourages Arjuna to acquire the Knowledge of Brahman.)
How to acquire Knowledge of Brahman?
Respectfully approach the wise people who have acquired the Knowledge of Brahman, offer them your salutations, serve them, and ask proper questions with humility and sincerity. Then, they will guide you to the path of Knowledge of Brahman. (34)
What happens after acquiring the Knowledge of Brahman?
Once you realize Brahman, you will not get deluded in this world. Through this knowledge, you will see all beings in your Self and then in Me (Brahman). (35)
The glories of Self-Knowledge (Knowledge of Brahman):
(Note: Arjuna has told Shri Krishna that he would incur sin by fighting this war. Shri Krishna tells Arjuna that if he performs his responsibility as a soldier to protect the righteous people as an offering to Brahman, then with the Knowledge of Brahman his sins will be destroyed.)
Even if you are the foremost sinner, with the boat of Knowledge of Brahman, you will cross the ocean of sins. (36)
(Note: Since Arjuna had no motive to kill people and was forced to fight, Shri Krishna says that by performing his responsibility in the proper spirit and with the Knowledge of Brahman, his conscience will be clear after the war.)
O Arjuna! As a blazing fire burns all wood to ashes, the Knowledge of Brahman destroys all the consequences of the actions. (37)
On this earth, there is no purifier like the Knowledge of Brahman. In the course of time, a person who has become perfect through the practices of Karma Yoga attains this Knowledge of Brahman within oneself. (38)
Who attains this knowledge?
A person who is full of faith and zeal and has control over one’s senses and mind attains this Knowledge of Brahman. Having attained this knowledge, he/she soon experiences supreme peace within. (39)
Destroy the doubts:
People who are ignorant, devoid of faith, and enjoy living in doubts bring destruction to themselves. A person who doubts everything will not experience happiness and to him/her neither this world nor another world will be good. (40)
(Note: The following shloka gives the essence of Karma Yoga.)
O Dhanajaya (Arjuna)! One, who has offered all his/her actions to Brahman, has destroyed one’s doubts by the Knowledge of Brahman, and has obtained total self-control will not get bound by his/her actions. (41)
Therefore, with the sword of Knowledge of Brahman, destroy the doubt that has been created by the ignorance in your heart, establish yourself in Karma Yoga and arise to perform your responsibility. (42)
Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Fourth Chapter, entitled “The Path of Renunciation of Actions – Leading to Knowledge”.
Om Tat Sat.
(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)
Arjuna asked, “O Janardana (Krishna)! If you think that Knowledge of Brahman is superior to the Path of Action, then why do you engage me in this terrible action of fighting the war? (1)
My intellect gets confused with contradictory thoughts. Please tell one thing which definitely leads me to the Highest Goal. (2)
Shri Krishna said, “O Pure Minded Arjuna! I have described two kinds of paths in this world, namely “The Path of Knowledge” for the people who follow Sankhya Yoga and “The Path of Action” for the people who follow Karma Yoga. (3)
No one can attain ‘action-less-ness”, the highest state of Karma Yoga, by not performing any action. On the other hand, no one can attain the Highest Knowledge by simply renouncing all actions. (4)
Know for certain that even for a second, no person can remain without performing any action. All people are forced to perform actions by the three gunas created by the Prakriti (the Power of Brahman). (5)
A deluded person who forcefully controls his/her senses, but cherishes the sense-pleasures in the mind is called a hypocrite. (6)
But one who controls one’s senses through the mind, and by remaining unattached, engages the senses in the performance of actions, following the path of Karma Yoga, is indeed superior. (7)
Perform your responsibilities assigned by nature and as described in the scriptures. It is better to perform action than to remain inactive. Even to keep one’s body alive one has to perform action. (8)
(Note: Each person is born in a particular space, time, and surrounding situation. According to these space-time-situations, one has allotted responsibilities.)
People get bound by their actions if they are not performed as an offering to God. Therefore, O Arjuna! Perform your responsibilities in a detached spirit and as an offering to God. (9)
The Creator Prajapati (Brahma) created human beings and the Yajna (sacrifices) in the beginning of the cycle and said, “May you multiply by these sacrifices. May these sacrifices be the ‘Cow of Plenty’ which fulfills your desires.” (10)
(Note: The Sanskrit word “Yajna” literally means a ritualistic worship described in the Vedas. In a broader sense, any action is “Yajna” if it is done as an offering to God or for one’s spiritual development. Such an action is also called ‘a sacrifice.’)
Prajapati continued, “With these ‘Yajnas’ you nourish the gods (the powers which control the environment) and may the gods nourish you. Thus, nourishing each other, you will obtain the Highest Good. The gods nourished by the ‘Yajnas’ will bestow on you the desired enjoyments. A person who enjoys worldly pleasures that were not given by the gods is a thief.” (11-12)
Good people, who eat the remnant of the “Yajnas” become free from their sins; but those wicked people who cook only for themselves without offering it as “Yajna” verily eat sin. (13)
(Note: Eating sins is like living a selfish life.)
From food all creatures are born. Food comes because of rain. From “Yajnas” comes rain. “Yajnas” (sacrifices) come from actions. Actions are prescribed in the Vedas and the Vedas arise from the Imperishable Brahman. Therefore, the all-pervading Brahman always resides in the “Yajnas” (sacrifices). (14-15)
Thus the wheel was set in motion. One who does not follow this, but takes delight in the selfish pleasures and commits sins lives in vain. (16)
But if one rejoices to be one with the Self (Atman), remains fully satisfied with the Self, and is content in the Self alone, such a person does not have any responsibility to perform. Such a great soul has nothing left to accomplish in this universe for which he/she has to work, nor does he/she lose anything from any action which is not performed. Such a soul has no selfish motive in his/her relationship with others. (17-18)
(Note: All the actions of such a great soul are unselfish and beneficial to humanity.)
Therefore, remain always detached and perform your responsibilities. By performing one’s responsibilities without any attachment one realizes the Ultimate Reality (Brahman). (19)
(Note: Performing responsibility with detachment means to perform it as an offering to God (Brahman) or for to perform for one’s own spiritual (inner) development. First one starts as ‘Work and Worship,’ then it becomes ‘Work as Worship’ and ultimately it becomes ‘Work is Worship.’ To understand more about detachment, one has to study and practice Swami Vivekananda’s lectures on Karma Yoga.)
By performing actions alone in the detached spirit, King Janaka and otherwise people have attained the Supreme Knowledge (or Perfection). Further, you should perform your responsibility in this way even to set a good example in society. (20)
Whatever the great people do, people follow them. Whatever standards they set in the world, others try to attain. (21)
O Arjuna! I have no responsibility in the world. There is nothing in these three worlds that I have not gained and nothing that remains to be gained. But, I continue to work. (22)
If I do not engage Myself continuously in action, then there will be great harm in society because people follow Me in everything. If I do not perform My responsibilities, then all people will do the same and they will be destroyed. They will either do whatever they want or choose not to perform their responsibilities at all and thus they will destroy themselves. Therefore, I would become the cause of their destruction. (23-24)
O Bharata (Arjuna)! The unattached and wise people, wishing the welfare of all, should perform their actions with the same zeal as ignorant people, who are attached to the world, perform their actions. (25)
An enlightened person should not disturb the mind-set of those who are attached to their actions. But, he/she should perform actions with the proper spirit and help others to do the same. (26)
Actually, all people are forced to work by the three gunas of the Prakriti. Only a deluded, egoistic person thinks that “I am performing all actions.” (27)
O Mighty Armed Arjuna! One who knows the truth about ‘the gunas and the actions’ and ‘the Atman being as a witness consciousness’ remains unattached to all actions, realizing that the gunas are forcing the senses to perform these actions. (28)
Those who are under the spell of the three gunas, remain attached to the actions which were forced on them by the gunas. A person who has full understanding of the activities of the three gunas should not disturb the minds of those who have little understanding about them. (29)
Keeping your mind focused on the Self (Atman), offer all actions to Me (Brahman). Thus, you will free your mind from worldly desires and selfishness. Then, perform your responsibility as a warrior to fight without being perturbed by grief. (30)
Those who follow this advice of Mine, having faith in Me and without any complaint, will be free from the bondage of their actions. (31)
Those who are skeptical about this teaching and do not follow it, know that these senseless people blinded to all wisdom are heading towards their own destruction. (32)
All people, including the knowledgeable ones, are working under the dictate of Prakriti. It is useless to try to do otherwise. (33)
Attachment and aversion are engraved in the senses towards their sense-objects. You should not be controlled by them. They are the enemies in the path to perfection (the Highest Knowledge). (34)
One’s own unpleasant responsibility, even if ill-performed, is better than the well-performed, pleasant-looking responsibility of another. It is better to die performing one’s own responsibility. There is a great danger in performing other people’s responsibilities. (35)
Arjuna asked, “O Krishna! Under what compulsion do people unwillingly commit sin as if they are forced by it?” (36)
Shri Krishna said, “Know that desire and anger are all-devouring and they are the cause of all sin. They arise by the rajo-guna and are our enemy in this world. As smoke covers fire, dirt covers a mirror, and an amniotic sac covers the fetus, desire and anger cover knowledge of our true identity. (37-38)
(Note: Sri Ramakrishna said that one has to conquer lust and greed as they cover our true identity.)
O Arjuna! Know that this desire is like a fire which cannot be quenched by any amount of ghee or wood we put into it. The Ultimate Knowledge of a person is covered by his/her worldly desires. A person who is seeking the Supreme Knowledge should consider these worldly desires as an enemy. (39)
(Note: A person’s worldly desires (especially lust and greed) cannot be fulfilled no matter how many ways one tries to fulfill them. The more we try to fulfill our worldly desires, the more they multiply and intensify like the fire with the ghee or the wood.)
The senses, the mind, and the intellect are the abode of worldly desires and through them they cover the supreme knowledge of a person that he/she is nothing but the Self (Atman). (40)
Therefore, O Arjuna! Control your senses and destroy the worldly desires which cover the supreme knowledge and the wisdom of a person. (41)
The senses are stronger than the worldly objects. The mind is superior to the senses. The intellect (discriminating power) is superior to the mind. The Self (Atman) is superior to the intellect. (42)
O Mighty Armed Arjuna! With your pure intellect realize the supremacy of the Self, and with it control your mind and destroy this worldly desire, the enemy which is most powerful and difficult to conquer. (43)
Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Third Chapter, entitled “The Path of Action.”
Om Tat Sat.
(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)
Shri Krishna said, “O Partha (Arjuna) whatever I told you so far is from the ‘Knowledge of the Ultimate Reality’ point of view. Now, I will tell you from the Karma Yoga point of view. This will help you to perform your responsibility without being bound by its consequences. (39)
In this path of Karma Yoga (the path of action) no effort is ever lost and there is no ill consequence of any action. Even a small effort made in this path saves a person from the Great Fear (the cycle of birth and death). (40)
O Kurunandan (Arjuna)! In this path, a Karma Yogi possesses single-minded determination and purposefulness. The thoughts of the people who do not follow Karma Yoga and just work for their selfish reasons such as sense pleasures, worldly gain, and heaven are irresolute. Their thoughts go in all directions and never become conclusive. (41)
No resolute and unwavering thought is formed in the minds of those who:
(1) are deeply attached to pleasure and power,
(2) allow their discrimination to be stolen by the flowery words of the unwise,
(3) permit their souls to be ridden with desires,
(4) regard the attainment of heaven as the highest goal,
(5) think that the Vedas (the scriptures) promise rebirths as the reward of their actions and lay down specific rites for the attainment of pleasure and power, and
(6) take great delight in quoting the ritualistic parts of the scriptures which promise enjoyment in heaven as the fruit of sacrifices and worship, and declare that besides these, there is nothing more to attain from the scriptures. (42-44)
O Arjuna! The Vedas deal with the three Gunas; you must go beyond the three Gunas. Remain balanced in the pairs of opposites like joy and sorrow, praise and blame, etc. Establish yourself in Sattva. Do not desire any worldly thing which you do not have and do not try to preserve what you have. Remain steadily focused on your Self (Atman). (45)
When everything is flooded with water from all sides, one does not need a reservoir of water. Similarly, when a person realizes the Ultimate Reality (Brahman), he/she has attained the highest goal described in the Vedas and has no further need of the Vedas. (46)
(Note: Sri Ramakrishna said that if a relative asks you in a letter to bring a couple of things, once you acquire these things, the letter is no longer important.)
You are entitled to perform an action, but you have no control over its result. Let not the result of the action be your motive to work. You should not be inclined to be inactive either. (47)
(Note: A seeker of the highest truth works only for inner spiritual development and wishes to acquire knowledge and devotion by performing any action. He/she is not interested in worldly gain or loss.)
O Dhananjaya (Arjuna): Perform your responsibilities remaining unattached towards their results and keep your mind balanced in success and failure. Performing responsibilities with a balanced mind is called Yoga. (48)
The performance of those who work for worldly results is inferior to those who work for the highest knowledge. Therefore, acquire the attitude to work for the highest knowledge. The people who work for the worldly results are beggars. (49)
(Note: The highest knowledge or the goal of spiritual development is to realize that our true identity is Divine which is called the Self or Atman and that Brahman is the Ultimate Reality underlying the whole universe. Brahman relative to an individual is called Atman. The nature of Atman and Brahman is Sat-Chit-Ananda (Existence-Knowledge-Bliss Absolute).)
A person with a balanced mind goes beyond the ideas of acquiring merits to go to heaven and the worries of sins to go to hell. Therefore, perform your responsibilities to acquire the highest knowledge, keeping your mind balanced. Skillfully performing all responsibilities to acquire the highest knowledge is called Yoga. (50)
Wise people, keeping their mind balanced, perform actions for the highest knowledge and thus renounce worldly results. They then become free from the bondage of the results of their actions. Ultimately, they attain the state which is beyond all evil. (51)
When your intellect gets rid of delusion, then you will be indifferent to the various ideologies you have heard and many yet to be heard. (52)
Your intellect has been confused by various ideologies you have heard. When your intellect is established firmly in the Self (Atman), then you will attain the goal of Yoga (Self-Realization). (53)
Characteristics of a person with steady intellect:
Arjuna asked, “O Keshava (Shri Krishna)! What are the characteristics of a person whose intellect has been steadily established in the Self? How does such a person speak and behave in the world? (54)
Shri Krishna said, “O Arjuna! When a person has cast off all worldly desires from his/her mind and is completely satisfied to remain focused in the Self (Atman) alone, then that person is called a person of steady intellect. (55)
(Note: A person with a steady intellect has been fully convinced that the world cannot give him/her the infinite bliss, love, satisfaction, knowledge, immortality, fearlessness, and freedom which he/she can get from realizing one’s true identity (Atman). That is why such a person gives up all worldly desires.)
When a person does not get disturbed or depressed by the sufferings of the world, does not seek any longer-lasting happiness in the world, and has given up attachment, fear, and anger, such a person is said to be of a steady intellect or steady wisdom. (56)
One who is not attached to anyone and loves all equally, and does not get elated or agitated when good or evil things come, such a person is said to have a steady intellect. (57)
As a turtle withdraws its limbs when it is in danger, if a person completely withdraws one’s senses from worldly objects, then that person is said to have steady wisdom (or steady intellect). (58)
(Note: This means that one may work with one’s senses in the world, but should keep the mind focused on the Atman so that the mind does not get deviated by the sense-experiences.)
Many times people withdraw their senses from their objects, but their taste (desire) for sense-enjoyment does not go away. However, even the taste (desire) of sense-enjoyment drops away from a person who has realized the Highest Truth (Brahman). (59)
(Note: A person who has realized Brahman experiences infinite bliss within and all other sense-pleasures become so insignificant that they do not attract the person, just as the light of the moon becomes insignificant when the sun comes out.)
O Arjuna! The turbulent senses forcefully drag away even the mind of a wise person who is making efforts to realize the Ultimate Reality (Brahman). (60)
Therefore, a wise person should control all senses and focus his/her mind on Me (Brahman). A person attains steady wisdom (intellect) when all his/her senses are under control. (61)
How a person falls:
– By thinking about sense objects, one develops attachment to those objects.
– From attachment arises the desire to attain these objects.
– When obstacles come in the way of fulfilling these desires, then anger comes.
– Anger covers the mind with one thought and deludes a person.
– In the state of delusion, one forgets all the good things one has heard in the past.
– With such a loss of memory, one loses the sense of discrimination that enables him/her to distinguish right from wrong.
– When the power of discrimination is gone, then that person falls from righteousness. (62-63)
On the other hand, a person with self-control, moving among objects with his/her senses under restraint, and free from attachment and hate, attains serenity of mind. (64)
The serenity of the mind removes all sufferings of the world because the intellect of a person with a serene mind is easily focused on the Self (Atman). (65)
A person who does not have control over his/her senses cannot have a steady intellect. A person without a steady intellect cannot have the inclination to realize the Self (Atman). Without realizing the Self there is no peace of mind. How can a person be happy without peace of mind? (66)
Even one of the roving senses, if the mind yields to it, carries away the intellect (the discriminating power) as a storm carries away a boat in the river. (67)
Therefore O Mighty Armed (Arjuna)! A person has steady wisdom when his/her senses are completely restrained from their objects. (68)
In that which is night to all beings, a person with self-control is awake; where all beings are awake, a person with self-control (who is the seeker of the Ultimate Reality) sleeps. (69)
(Note: This means that whereas most people are enthusiastic and active to acquire sense-pleasures, the seeker of the Ultimate Reality does not have much interest in such endeavors. On the other hand, a seeker of Self-Knowledge is very enthusiastic to make spiritual efforts, though people seeking sense-pleasures do not have much interest in those efforts.)
Those who are seeking sense-pleasures do not attain peace of mind. But, peace is attained by a person in whom all the desires enter and get absorbed without creating any disturbance in the mind just as an ocean being full to its brim with water remains clam and grounded even though many rivers dump their water into it. (70)
A person who lives completely free from worldly desires, without longing, devoid of the sense of “Me and Mine” and is egoless attains peace. (71)
O Arjuna! This is the state of a person who has attained the Self-Knowledge (the knowledge of the Ultimate Reality, Brahman). By attaining this state one never becomes deluded. Being established therein, even in the hour of death, one attains final liberation in Brahman. (72).
Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Second Chapter, entitled “The Path of Knowledge.”
Om Tat Sat.
(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)
Sanjaya said, “Arjuna was overwhelmed with pity and despondency. His eyes were agitated and filled with tears. Lord Madhusudan (Shri Krishna) told the following things to Arjuna.” (1)
Shri Krishna said, “O Arjuna! How come this delusion has covered your mind at this critical time? Neither this attitude is fitting for a noble person, nor does it give honor to a person, nor does it take one to heaven. (2)
O Partha (Arjuna)! Don’t be a coward! It does not befit you. Remove this low-level weakness from your heart and stand up! You are actually the scorcher of enemies.” (3)
Arjuna said, “O Madhusudan (Shri Krishna)! In war, how can I shoot arrows at the grandsire Bhishma and my teacher Drona? They are worthy of worship. (4)
I think it is better for me to live on alms than to kill these respectable teachers. By killing them, I will only enjoy in this world the wealth and objects of desires filled with their blood. (5)
We do not know which is better for us: to fight or not to fight. We do not know who will win at the end. And we do not wish to live by killing our cousins, the sons of Dhritarashtra, who are in the opposite army. (6)
My mind has been possessed by pity and I am really confused about my duty. Please tell me what is good for me in this situation. I take refuge at your feet. I am your student. Please guide me. (7)
Even if I become a king of a large prosperous kingdom without any enemy or obtain the lordship over the gods in heaven, I do not see a way to overcome the sorrow which burns up my senses.” (8)
Sanjaya said, “O King Dhritarashtra! Having said this, Arjuna, who is the scorcher of enemies, told Shri Krishna that “I will not fight.” and sat quietly. (9)
Then, Shri Krishna, in the middle of two armies, told the grief-stricken Arjuna the following things with a smile.” (10)
(Note: Shri Krishna is a great teacher and a guide. It is interesting to know how in various ways he explains to Arjuna why it is good for him to perform his duty. First, he explains from the philosophical (Atman) point of view. We also can learn from these teachings why we should continue to perform our responsibility in critical situations.)
Shri Krishna said, “You are grieving for the people who should not be grieved for. You talk like a wise person, but the wise do not grieve for the living or those who are not living. (11)
It is not true that these kings, you, or I were not living in the past nor not living in the future. Wise people are always aware that the soul (Atman) of an individual gets another body after death just as an individual in one’s own body goes through stages like childhood, adulthood and old age. (12-13)
O Son of Kunti (Arjuna)! Because of the contact of the senses with their objects, one feels heat and cold and joy and sorrow. These dualities always come and go. They are temporary. O Bharata (Arjuna)! You have to endure them. (14)
O the Best among the Human Beings (Arjuna)! Knowing this cause of joy and sorrow, a wise person does not get disturbed. Thus, such a wise person, remaining calm in joy and sorrow, is fit to realize the immortality of the soul (Atman). (15)
The wise people who have realized the Ultimate Reality (the Highest Truth) have observed that ‘the unreal does not exist and the Real never perishes.’ (16)
The One (Brahman) which pervades the whole universe is Imperishable. No one can destroy this Imperishable. The bodies of human beings are perishable, but the Atman residing within is imperishable and incomprehensible. Therefore, O Bharata (Arjuna)! You must perform your duty as a soldier to fight. Both types of people, one who thinks that ‘I kill the Atman’ and the one who thinks that ‘The Atman is being killed,’ do not know that the Atman does not kill and does not get killed. (17-18-19)
This Atman was never born and It never dies. It is not that at some point the Atman is born and then It dies. This Atman is birth-less, eternal, and ancient. This Atman does not die when the body dies. (20)
O Partha (Arjuna)! If one knows that the Atman is imperishable, eternal, unborn, and immutable, how then can that person think that he/she slays or is the cause for another to slay? (21)
(Note: One should not misinterpret these teachings as a justification to kill anyone. That kind of interpretation is completely wrong and distorted. Shri Krishna had made all efforts to stop the war, but the Pandavas (and in particular Arjuna) were forced to fight for their survival and they had no other choice left. We always have to keep in mind this situation when we read these teachings. On the other hand, the deeper understanding that the Atman is imperishable may help us in carrying out our responsibility in various situations.)
As we get rid of worn-out clothes and put on new clothes, the Jivatma (the embodied Atman) gets rid of the old body and put on a new body. (22)
The Atman is Imperishable. Weapons cannot destroy the Atman, fire cannot burn It, water cannot drown It and the wind cannot blow It. (23)
The Atman can neither be destroyed, nor be burnt, nor be drowned, and nor be blown. The Atman is eternal, all-pervading, immovable, unchangeable and ancient. This Atman is said to be Un-manifest, beyond comprehension, and unchangeable. Therefore, knowing Atman the way it has been described, you should not grieve. (24-25)
(Note: Now in the next two shlokas, Shri Krishna talks from the layman’s point of view and then again goes back to the philosophy of the Ultimate Reality of the Atman.)
O Mighty Armed Arjuna! Even if you think that this Atman is born with the body and dies with it, you should not grieve, because whatever is born dies and whatever dies is born again, and you cannot do anything about it. (26-27)
All beings were un-manifested before their birth and again become un-manifested after death. They manifest only in the middle. In this situation, what is there to grieve about? (28)
Some look on this Atman as a wonder; some speak of It as a wonder; some hear about It as a wonder; still others, though hearing, do not understand It at all. (29)
O Bharata (Arjuna)! The Atman which dwells in all bodies is Imperishable. Therefore, you should not grieve for any being. (30)
(Note: In the next six shlokas, Shri Krishna tells Arjuna why it is good for him to perform his responsibilities as a trained warrior from the practical point of view.)
You should not waver from your responsibility as a warrior on the battlefield knowing that the war is unpleasant. For a warrior, there is nothing better than to die fighting for a righteous cause. (31)
O Partha (Arjuna)! Only blessed warriors get such unsought war opening a gate to heaven. On the other hand, if you do not fight this righteous war, then you will incur sin by forsaking your responsibility and honor. (32-33)
If you do not fight, then for years people will talk about your infamy. For an honorable person, dishonor is more painful than death. The great warriors will think that you have run away from the battlefield due to fear. Also those, who have high regard for you as a warrior, will look down upon you. (34-35)
Your enemies and ill-wishers will make degrading comments about your lack of strength and vigor to fight a war. Nothing will be more painful than to listen to these remarks. (36)
If you get killed fighting a war for the righteous cause, then you will go to heaven and if you win, then you will enjoy a large kingdom. Therefore, O Son of Kunti (Arjuna)! Arise and resolve to fight. (37)
Consider the pairs of opposites like pain and pleasure, benefit and loss, and victory or defeat as different stages of life. They are not different from the absolute point of view. Be ready to perform your duty as a warrior to fight. By doing this you will not incur any sin. (38)
End of Gita Chapter two Part I.
(Note: In the year of 1973, at my graduate school, City University of New York, I was talking to couple of classmates about India and Indian culture. In that conversation Bhagavad Gita came up as a topic of discussion. I remembered one classmate said, “Oh! Bhagavad Gita! Is that about an archer who did not want to fight a war and God (Krishna) told him to fight the war?” I just smiled and asked the classmate whether he knew about the reason for the war, the circumstances which led to the war, and the efforts made by Krishna to prevent the war? He did not know any of this.
I told him that Shri Krishna went to the opposite party (King Duryodhana’s court) as a peace-making messenger to prevent the war. Duryoudhana walked out of the court, insulting Krishna. Even though Pandavas deserved half of the kingdom, Duryodhana said that Pandavas would have to fight even for a piece land that fits on the tip of a blade of grass. Shri Krishna went to Duryodhana’s father, who simply said that his son (Duryodhana) did not listen to him. Shri Krishna went to Bhishma and Drona to prevent the war. Bhishma and Drona both knew that this was an unrighteous war, but they had been bound by their obligations. Thus, Shri Krishna made all his efforts to prevent the war, but he failed. He came back with a heavy heart to tell Pandavas that they had no choice left but to go to war. Moreover, I told my classmate how despite the various ways in which Duryodhana and his cousins tried to kill the Pandavas, the Pandavas were able to survive. Duryodhana cheated the Pandavas and took away their kingdom, with the goal to destroy the righteous Pandavas; just see how much they had to suffer in their lives! Arjuna was the Pandavas’ main hope to survive.
Another important point is that the teachings of Upanishads were given in Ashramas, which were like universities in wooded areas. All the Upanishads’ teachings were related to the fundamental questions of life, like, ‘What is the purpose of life (if there is any)?’, ‘What is my true identity?’, ‘What is my relationship with others?’, ‘What is the nature and the purpose of the universe?’, ‘What is the goal of a human life?’. The Upanishads give answers to all these questions. But, these answers are philosophical answers. How to practice these thoughts in our day-to-day life is very important. That is why Bhagavad Gita is most important. Shri Krishna told Arjuna how to apply the teachings of the Upanishads in the critical time of his life. With Arjuna, we can learn how to apply Bhagavad Gita’s teachings in the critical time of our life. What could be more critical in our life than Arjuna’s situation In the middle of the battle-field where he was forced to fight with his own relatives? Bhagavad Gita teach us very practical ideas such as, ‘How to live in the world keeping our mind balanced?’, ‘How to acquire the highest knowledge and unbroken bliss while living in the world?’, ‘What are the values we can practice in our life?’, ‘How to love all unselfishly?’ and many others.)
(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)
Dhritarashtra said, “O Sanjaya! My sons and the sons of Pandu have gathered in the sacred field of Kurukshetra in order to fight a war with each other. What did they do? (1)
Sanjaya said, “The King Duryodhana observed the formation of the Pandavas’ army. Then, he went to his army teacher Drona and said, “O Teacher! Behold the formation of the huge army of the sons of Pandu arrayed by your talented student Dhrishtadyumna, the son of Dhrupada. (2-3)
In this army, there are mighty archers and heroes, in battle equal to Bhima and Arjuna, Yuyudhana, Virata, and Dhrupada. Each one is a Maharathi, one who can single-handedly fight several archers simultaneously; the heroic Dhrishtaketu, Chekitana, and the valiant king of Kashi; Purujit, Kuntibhoja, and Shaibya, all the best of men; the powerful Yudhamanyu, brave Uttamauja, Subhadra’s son Abhimanyu, and the five sons of Draupadi–all Maharathas indeed. (4-6)
O Great Brahmin! Please recognize the main warriors on our side. For your information, I will tell the names of the main leaders of our army. They are you, Bhishma, Karna, the ever-victorious in war Krupacharya, Ashwatthama, Vikarna, and Somadatta’s son Bhurishrava. (7-8)
(Note: Addressing Drona as a Brahmin on the battlefield is an insult to Drona.)
There are many brave warriors who are ready to die for me. They are well equipped with various weapons and are clever in fighting. (9)
(Note: See the ego of Duryodhana in saying that “they are ready to die for me.” He also told the truth –that these people were fighting for Duryodhana and not for a just cause.)
We have unlimited power because we are all protected by Bhishma, while the opposite army is limited in power as they are protected by Bhima. Therefore, all the leaders remaining in their own positions in your divisions definitely protect Bhishma alone from all the sides. (10-11)
(Note: Duryodhana could only mention seven names of the leaders of his army. Also, he chose only Bhima’s name from the opposite army, because he was afraid that Bhima could kill him in mace-battle.)
At that time, the oldest of the Kurus and mighty grandsire Bhishma roared like a lion and blew a conch to create joy in the heart of Duryodhana. (12)
(Note: I think Bhishma knew the ultimate outcome of the war and he wanted to finish the whole matter, so he made the first move.)
Then, together the conches blew, war-drums started beating, and other war-instruments like tabors and cow-horns blared forth. The sound of all these things created a terrible, stupendous sound. (13)
Then, Shri Krishna and Arjuna blew their divine conches from their magnificent chariot yoked by white horses. (14)
(Note: From the Pandavas’ side, Shri Krishna blew the first conch.)
Shri Krishna blew the Panchjanya conch and Arjuna blew the Devadatta conch. Mighty Bhima, who does terrible deeds in the fight, blew the Paundra conch. King Yudhishthira, the son of Kunti, blew the Anantavijaya conch, and Nakula and Sahadeva blew the Sughosha conch and Manipushpaka conch respectively. (15-16)
O King Dhritarashtra! The great archer, the king of Kashi, the great warrior Shikhandi, Dhrishtadyumna, Virata, the unconquered Satyaki, King Dhrupada, five sons of Draupadi, and the mighty-armed Abhimanyu, the son of Subhadra, blew their conches from all the sides of the Pandava army. That terrible sound filled the sky and the earth and pierced the hearts of all the people of Dhritarashtra. (17-19)
Then, by seeing Dhritarashtra’s army ready to start the war, Arjuna lifted up his bow and asked Shri Krishna, “O Achyuta (Shri Krishna)! Please take my chariot in the middle of the two armies. I want to see who are the war-mongers gathered here in the opposite army and decide with whom I am going to fight. I really want to know all the kings who are supporting the evil-minded Duryodhana and gathered here to fight for him.” (20-23)
(Note: See the spirit of mighty Arjuna.)
Sanjaya said, “O Dhritarashtra! Upon Arjuna’s request, Shri Krishna drove his chariot in the middle of the two armies and stopped it, facing Bhishma, Drona, and other kings. Then Shri Krishna said, “O Partha (Arjuna)! Behold all the Kurus assembled here.” (24-25)
Then, Arjuna saw arrayed in the armies (on both the sides) fathers and grandfathers, teachers, maternal uncles and brothers, sons and grandsons, friends, fathers-in-laws and comrades. Looking at the relatives, Arjuna, the son of Kunti, was overcome with deep pity and said in a sorrowful voice:
Arjuna said, “O Krishna! By seeing my relatives gathered here to fight a war, all my senses are losing their power, my mouth is drying out, my body has tremors and I have goose-bumps all over. My Gandiva bow is slipping from my hand, my skin is burning, I am feeling dizzy, and I cannot stand on my feet. (26-30)
O Keshava (Krishna)! I see bad omens and I do not see any good in killing my relatives in the war. I do not desire victory, the kingdom, or happiness. What is the use of such a kingdom or the enjoyment or even to live after killing my relatives? (31-32)
Our teachers, fathers, grandfathers, uncles, sons, grandsons, fathers-in-law, brothers-in-law, and other relatives, for whose sake we desire kingdom, enjoyments, and happiness, are arrayed here in battle having staked their wealth and lives. (33-34)
O Madhusudan (Krishna)! I would not kill them even though they kill me. I would not kill them even if I were to acquire the three worlds, then what to talk about this little earth? (35)
O Janardana (Shri Krishna)! What joy can we have by killing the sons of Dhritarashtra? We incur only sins by killing these criminals. O Madhava (Shri Krishna)! Therefore, we should not kill our own cousins. By killing our own relatives, how can we be happy? (36-37)
Even though greed has overpowered their minds and they do not see the evil in destroying their own families and incurring sins in being hostile towards friends, should not we, who clearly see the evil in destroying our families, think about refraining from this sin? (38-39)
With the decay of the family, its long-established traditions and religious practices will perish. With that, unrighteousness will prevail in the family. O Krishna! With that unrighteousness, the women of the family will have unrestricted relationships and with that mixed-caste children will be born. The mixed-caste children will destroy the traditions of the families and ultimately lead families to hell. These children will not properly perform the religious rituals for their ancestors and then their ancestors will also go to hell. With these mixed-caste children, the long-time traditions and religious rituals of the family and the caste will be destroyed. O Krishna! We have heard that the people of such family and caste stay in hell for a long time. (40-44)
(Note: Arjuna’s reasoning is based on the traditional beliefs of his time. If there were people other than his relatives on the opposite side of the battlefield, Arjuna would not have any hesitation to fight with them.)
Oh! It is so sad that we are engaged in committing a great sin. Just for the greed of enjoyment of a kingdom, we are eager to kill our own relatives. (45)
I think it would be better if, in the battlefield, the sons of Dhritarashtra, with their weapons, killed me, unarmed and unresisting.” (46)
Sanjaya said, “By saying this, Arjuna, who was filled with grief, casting aside his bow and arrows, sat on the chariot seat.” (47)
Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the First Chapter, entitled “The Path of Arjuna’s Grief.”
Om Tat Sat.
(Thanks to Sonali Tatapudy and Rushil Desai for editing this post.)
Arjuna said, “Out of compassion for me, you have told me profound truths about the Self. These words have removed my delusion.
O Lotus-eyed Shri Krishna! I have heard from you in detail about the creation and dissolution of beings and also about Your Divine Manifestations.
O Lord! I completely believe what you have described about yourself. But, O Supreme Purusha! I want to see these Divine Manifestations with my own eyes.
O Lord! O the Master of all Yogas! If you think that I am fit to see your Imperishable Universal Form, then please show me that divine form.”
Shri Krishna said, “O Partha (Arjuna)! Behold My hundreds and thousands of divine forms which consist of various colors and shapes.
Behold in Me. all the Adityas, the Vasus, the Rudras, two Ashwinkumaras and the Marutas. Also, behold various wondrous forms which were not seen before by anyone.
O Arjuna! Behold in Me the whole universe including movable and immovable beings and things, and also whatever you desire to see.
But, you will not be able to see My Divine Forms with your physical eyes, so I will give you ‘Divine Eyes’. With these ‘Divine Eyes’, behold My Supreme Yogic Power.”
Sanjaya said, “O King Dhrutarashtra! By saying thus, the Great Master of the Yogas, Lord Shri Krishna showed Arjuna His Supreme Divine Form.
Then, Arjuna saw the Infinite Form of Shri Krishna which had infinitely many faces and eyes, was wearing various celestial garments and garlands, was adorned with divine ointments and ornaments, and was holding various celestial arms. This Form was filled with various wonderful and wondrous sights and was facing in all directions.
If the radiance of a thousand suns were to burst forth at once in the sky, then it would be like the splendor of that Mighty Being.
At that time, Arjuna saw the whole universe with its various aspects in that one Universal Form.
Then, overcome with wonder and with goosebumps, Arjuna saluted that Universal Form with folded hands and said the following:
Arjuna Said, “O Lord! I see in Thy body all the gods, all the beings, all the celestial serpents, all the Rishis, and the creator Brahma sitting on a lotus.
O Lord of the Universe! I see that Thou have infinitely many faces, eyes, hands, and bellies. I see that Thou are everywhere having infinitely many forms. I do not see the beginning, the middle, and the end of Thy Infinite Form.
I see Thou wearing a crown on head and holding a mace and a ‘Sudarshana Chakra’ (discus). I see Thou glowing like a mass of radiance on all sides. Thou are blazing like a burning fire and the sun and very difficult to look at. Thou are incomprehensible.
O Lord! Thou art the Supreme Imperishable Being that has to be realized. Thou art the sole support of the universe. Thou art the protector of the ‘Eternal Dharma’ (Righteousness in the universe). In my opinion, Thou art the ‘Eternal Purusha.’
I see that Thou art without beginning, middle and an end, having infinitely many arms, and an embodiment of infinite strength. I see the sun and moon as Thine eyes and Thy face is like a blazing fire burning the whole universe with Thy radiance.
O Great Soul! The space between the heaven and the earth and all the directions are filled with Thee. I see that with Thy wonderful and terrible form the three worlds tremble with fear.
All the gods enter into Thy body and a few out of fear sing Thy glories with folded hands. The Great Rishis and the Siddhas, after saying ‘May there is peace!’ praise Thee with excellent hymns.
All the Rudras, Adityas, Vasus, Sadhyas, Viswas, Ashwin Kumars, Maruts, Ushmapas, Gandharvas, Yakshas, Asuras, and the Siddhas behold Thee and are amazed.
O Mighty Armed Lord! By beholding Thy Infinite Form with many faces, eyes, arms, thighs, feet, bellies, and terrible tusks, all the people are terrified and so am I.
O Lord Vishnu! By seeing Thy blazing form which reaches the sky, which shines with many colors, having its mouth wide open and with bright shining big eyes, I am scared and I am losing my courage and peace.
Thy mouths and terrible tusks blaze like fire which is going to devour the whole universe. By seeing them I am disoriented and find no peace. O Lord! O Abode of the Universe! Please be gracious to us all.
I behold that all the sons of Dhrutarashtra with all their kings, Bhishma, Drona, Karna, and many prominent warriors of our side enter into Thy terrible mouth with big tusks. Many of them have been caught between Thy teeth with their heads being crushed to powder.
As the torrents of rivers gush to the ocean, all these warriors are gushing into Thy blazing mouth. As the moths fly into the fire for their own destruction, so these beings are gushing into Thy mouth for their destruction. O Lord Vishnu! Devouring all the worlds through Thy fiercely flaming mouths Thou lick Thy lips from all sides. Thy fiery rays fill the whole universe with their radiance and scorch it.
Please tell me, “Who art Thou? O the Supreme Lord! I salute to you. Be pleased with me. O Ancient Purusha! I want to know Thee. I do not know Thy purpose.”
Shri Krishna said, “I am the mighty world-destroying Time. I am engaged here to destroy these people. Even without you, the warriors in the opposite side will be destroyed. Therefore, O Arjuna! Get up, fight, conquer the enemies, enjoy the flourishing kingdom and obtain fame. Know that I have destroyed them already and you are just an instrument.
Know that I have already killed Drona, Bhishma, Jayadratha, Karna and many other powerful warriors. You fight with them and become an instrument to kill them. Do not worry. Go on and fight. You will be victorious over your enemies.”
Sanjaya said, “After listening to Shri Krishna’s words, Arjuna trembled. With folded hands in adoration, he saluted Shri Krishna. Overwhelmed with fear, he saluted Shri Krishna again and addressed Shri Krishna with a choked voice.
Arjuna said, “O Hrishikesh (Shri Krishna)! It is appropriate that the world rejoices and takes delight in singing your glories. The fearful Rakshasas are fleeing away in terror and all the Siddhas salute Thee in adoration.
O Great Soul! Thou art the Primal Cause of even Brahma, the creator of the universe. Thou art the greatest among all. There is no wonder that all these Siddhas are saluting you. O Supreme Lord! O Abode of the Universe! Thou art the Supreme Imperishable Brahman which is beyond the Manifest and the Un-manifest.
Thou art the Ancient God, the Eternal Purusha. Thou art the Supreme Abode of the universe. Thou art the Knower and That which has to be known. Thou art the Ultimate Goal of all. O Lord with Infinite Form! The universe is pervaded by Thee only.
Thou art the Wind, Yama, Fire, Varuna (Water), the Moon, and the creator of the universe,
Brahma. I salute to Thee a thousand times. And I salute to you again and again.
O Mighty Lord with Infinite Power! Thou pervade the whole universe and therefore Thou art everything. I salute to you from the front, from behind, and from all sides.
Considering Thou as my friend and not knowing Thy greatness, I have rashly addressed you as “O Krishna” or “O Yadava” or “O Friend” out of love or from inadvertence. O Achyuta! I may have shown disrespect to Thee while playing, resting, eating, or sitting when we were alone or in front of other people. Please forgive me for all this disrespectful behavior.
Thou art the Father of the whole universe including the movable or the immovable beings and things. Thou art the Great Teacher and most respectable. O Almighty Lord! In the three worlds, there is no one even equal to Thee, then how someone could be superior to Thee?
Therefore, O Adorable Lord! I salute to Thee, prostrate my body at Thy feet, and pray to Thee to be pleased with me. O Lord! Please bear with me as a loving father does to his son, a close friend to his friend, and a loving husband to his wife.
By seeing Thy wonderful and terrible form that I have never before seen, I am very happy, but my mind has been distressed with fear. O Lord of the gods! O Abode of the Universe! Be pleased with me and show me Thy godly form.
I want to see Thy godly form wearing a crown and holding a conch, a discus, a mace and a lotus. O Lord with the Universal Form! O Thousand Armed Lord! Please reveal Thy four-armed godly form to me.”
Shri Krishna said, “O Arjuna! By My grace, through My Yoga Power, I showed you My Supreme, Resplendent, Primeval, and Infinite Universal Form which no one has seen except you.
O Arjuna! In this human world, the Universal Form that you had seen is not possible for anyone to see by studying scriptures, by charity, by performing rituals, or by any austerity.
Do not be afraid or bewildered by seeing My terrible form. Be fearless and be glad to behold My godly form.”
Sanjaya said, “After saying thus, Lord Vasudeva (Shri Krishna), the Great Soul, showed Arjuna his godly form. Then, he assumed his gracious form and appeased the terrified Arjuna.
Arjuna said, “O Janardana (Shri Krishna)! Now, by seeing Thy gracious human form, I have come back to my senses and have attained my normal state of my mind.”
Shri Krishna said, “My godly form that you have seen is very difficult to see. Even all the Devas (gods) always desire to see this form.
One cannot see this godly form (that you have seen) by studying the scriptures, by performing austerities, by charity, or by performing Yajnas.
O Arjuna! Only through one-pointed devotion to Me one can see this godly form, really understand It and become one with It.
O Arjuna! One who performs all actions for Me, looks at Me as the Supreme Goal of life, is My devotee, is unattached and hates none, attains Me.
Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Eleventh Chapter, entitled “The Path of the Vision of the Universal Form.”
Shri Krishna Said, “O Arjuna! Because you are eager to listen to my words, I will tell you more profound thoughts which will be beneficial to you.
The devas and great sages do not know My Origin because I (as Brahman) am their ultimate cause.
One who knows Me in essence as Birthless, Beginningless, and the Lord of the Universe, becomes free from all sin (bondage).
From Me alone arise the following attributes and various states of mind in all beings: (1) intelligence (2) knowledge (3) ability not to get deluded (4) forgiveness (5) truth (6) control of the senses (7) control of the mind (8) joy and sorrow (9) birth and death (10) fear and fearlessness (11) non-violence (12) equanimity (13) contentment (14) austerity (15) charity, and (16) fame and infamy.
From My resolve, seven great Rishis and four Manus of ancient time were born, endowed with My Power. All beings are their progeny.
There is no doubt that one who knows in essence “My Divine Manifestations” and “My Yogic Power” will be firmly established in unwavering devotion.
Wise people truly understand that “I (Brahman) am the cause of the creation of the Universe and by Me alone the whole world functions.” That is why they worship Me with the fullness of their hearts.
Having filled their minds with My thoughts, surrendering their life unto Me, they talk among themselves about My glories and enlighten each other. Thus, they take delight and satisfaction in talking about Me.
I give Buddhi Yoga (a path of discrimination and renunciation) to those who are ever devoted to Me and who worship Me with love. Through this Buddhi Yoga, they realize Me.
Out of compassion, I, the one who resides in their hearts, remove the darkness of their ignorance by the light of a lamp of knowledge.”
Arjuna Said, “O Krishna! You are the Supreme Brahman, Supreme abode, and the Purest of the pure. All Rishis call You as the Supreme Self, Eternal, the Self-Effulgent, God of gods, the Birth-less, and the Omnipresent. The Devarshi Narada, Rishis Asit and Deval, and Maharshi Vyasa also have proclaimed You the same. You also said the same unto me.
Whatever You told me, I believe it to be true. Neither devas nor danavas know Your divine nature.
O the Creator and the Lord of all being, God of all gods, and the Supreme Purusha! Only You know Your own Divine Nature. Only You can fully describe Your Divine Manifestations whereby You pervade all the worlds and abide in them.
O Yogeshwar (Krishna)! How should I think of You to realize You? What are the various aspects or objects through which I can meditate on You? Please tell me in detail about Your Yogic Power and Divine Manifestations. My desire never gets fulfilled to listen to Your nectar-like words.”
Shri Krishna said, “My Divine Manifestations are infinite. So, I will tell you only a few of My major manifestations.
(1) I am the Atman dwelling in the hearts of all beings. I am the beginning, the middle and the end of all beings.
(2) I am Vishnu among Adityas.
(3) I am the Sun among the bright objects
(4) I am Marichi among the wind-gods
(5) I am the Moon among the Nakshatras.
(6) I am the Sama Veda among the Vedas.
(7) I am Vasava (Indra) among the Devas.
(8) I am the Mind among all the senses.
(9) I am the Consciousness among the beings.
(10) I am Shankar among the Rudras.
(11) I am Kuber among the Yakshas and Rakshashas.
(12) I am Agni among the eight Vasus.
(13) I am Sumeru among the mountains.
(14) I am Bruhaspati among the priests.
(15) I am Skanda among all the army generals.
(16) I am the Ocean among all the reservoirs.
(17) I am Bhrugu among all the great Rishis.
(18) I am the monosyllable Om among all the words.
(19) I am Japa Yajna among all the Yajnas.
(20) I am Himalaya among all the immovable objects.
(21) I am the Ashwatha tree among all the trees.
(22) I am Narada among all the Devarshis.
(23) I am Chitraratha among all the Gandharvas.
(24) I am Kapil Muni among all the Siddhas.
(25) I am the horse Uchchaishravasa among all horses. Uchchaishravasa was born with the nectar during the churning of the ocean.
(26) I am Gajendra among all elephants.
(27) I am the King among all human beings.
(28) I am the Vajra among all the weapons.
(29) I am the cow Kamadhuk among all the cows.
(30) I am Kandarpa, the Lord of Lust, which is the cause of progeny.
(31) I am Vasuki among all snakes.
(32) I am Shesh Naga among the Nagas (half-human and half-cobras).
(33) I am Varuna among the creatures dwelling in the water.
(34) I am Aryama among the Pitrus.
(35) I am Lord Yama among the controllers.
(36) I am Prahlada among the demons.
(37) I am the Time among the measures.
(38) I am the Lion among the animals.
(39) I am Garuda among the birds.
(40) I am the Wind among the purifiers.
(41) I am Lord Rama among the warriors.
(42) I am the Shark among the fishes.
(43) I am Ganga among the rivers.
(44) I am the beginning, the middle and the end of the universe.
(45) I am the Knowledge of the Self among all the branches of knowledge.
(46) I am the decision-making discussion among all the discussions.
(47) I am the Sanskrit Letter “A” among all the letters.
(48) I am the Sanskrit Sandhi “Dwanda” among all the Sanskrit Sandhis.
(49) I am the Infinite Time.
(50) I am the Nourisher of all and My faces are in all directions.
(51) I am all-seizing Death.
(52) I am the cause of everyone’s birth (another interpretation-I am the cause of prosperity).
(53) I am the seven known virtues, namely Fame, Prosperity, Speech, Memory, Intelligence, Tenacity, and Forgiveness. (These are Sanskrit female-gender virtues.)
(54) I am the Brihat-Saman among the Saman hymns.
(55) I am Gayatri among the meters.
(56) I am Margashirsha among the months.
(57) I am the FlowerySpring among the seasons.
(58) I am the Gambling of the cheats.
(59) I am the Vigor of vigorous people.
(60) I am the Victory of victorious people.
(61) I am the Effort of active people.
(62) I am the Goodness in good people.
(63) I am Vasudeva among the Yadavas.
(64) I am Arjuna among the Pandavas.
(65) I am Vyasa among the sages.
(66) I am Ushana among the seers.
(67) I am the rod of those who chastise.
(68) I am Statesmanship among the people who wish to win.
(69) I am the Silence among secrets.
(70) I am the Knowledge among the knowers.
(71) I am the seed of all beings. No moving or un-moving being can exist without Me.
My Divine Manifestations are infinite. I just told you a few of them.
Know that whatever is glorious, or prosperous, or powerful, it is the manifestation of a fraction of My Divine Manifestation.
What more can I tell you – with a fraction of My Divine Power, I support this whole universe.
Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Tenth Chapter, entitled “The Path of Divine Manifestations.”
Om Tat Sat.
(Thanks to Sonali Tatapudy for editing this post.)
Chapter 9: The Path of Sovereign Wisdom and Sovereign Mystery
Shri Krishna said, “O Arjuna! You do not carp, so I will tell you this profound knowledge with its practical aspect of realization, by knowing which, you will be free of all the sorrows of life.
This is sovereign knowledge, sovereign mystery, and the supreme purifier. It is righteous, eternal, gives tangible results, and is easy to practice.
People who do not have faith in these teachings do not attain Me (Brahman) and they go through the cycle of birth and death in this world.
The whole world is pervaded by My un-manifested form (Brahman). All beings are in Me, but I am not in them.
(Note: The whole world is projected on Brahman. In particular, all beings are projections of names and forms on Brahman.)
Actually, all beings do not dwell in Me (meaning they are just the projections of names and forms). However, behold My Divine Power (Maya) that I am the Creator (cause) and the Nourisher (support) of all beings, yet I do not dwell in them.
As the mighty wind—created from the sky, which moves everywhere within the sky, and still remains in the sky—all beings dwell in Me.
O Arjuna! At the end of a Kalpa (a period of 4.32 billion years), all beings merge into My Divine Power (Prakruti), and at the beginning of the next Kalpa, I create them with My Divine Power.
With My Divine Power I create all beings again and again. They are helpless because of their worldly desires and past actions.
Since I am the Witness Consciousness and unattached to their actions, their actions do not bind Me.
With My consent, My Divine Power creates the whole universe of living and non-living and makes it move around.
When I take human form, deluded people do not recognize Me as the Lord of the Universe and they disregard Me. Being that their intellect is covered by delusion, they remain engaged in useless hopes, actions, and knowledge. Thus, they remain possessed by demonic qualities.
On the other hand, the great souls, filled with divine qualities, know that I am Imperishable and the cause of the whole universe, and they constantly think of Me with focused mind.
(Note: For the demonic and divine qualities, read Chapter 16 of The Bhagavad Gita.)
These great souls remain firm in their vows to realize Me. They constantly sing My names and glories, make efforts to realize Me, remember Me, salute Me, and thus, worship Me with great devotion.
The followers of “Jnana Yoga”, worship Me as being one with them as Brahman. Some worship Me as being distinct from them, and others worship My Virata Form (Me as the whole universe) in various ways.
If you think of this whole universe as a “Yajna”, then know that I am the Vedi (in which fire of the Yajna is invoked), I am the fire in it, I am the mantras recited, I am the ingredients offered in the fire, and I am the whole worship of the Yajna.
Also, know that I am the father, the mother, the grandsire, and the sustainer of the universe. I am the one that has to be known. I am the Purifier, the Omkar (one syllable Brahman), and I am three Vedas, namely the Rig Veda, the Sama Veda, and the Yajur Veda.
I am the nourisher, the goal of life, the Lord of the Universe, the Witness Consciousness, the abode, the refuge, and the true friend. I am the cause of creation and the dissolution of the universe, and I am its support. Know that I am the imperishable seed of the universe.
I shine through the sun, create clouds, and bring rain. I am the nectar (immortality) and I am death. I am the being and the non-being.
Those who are devoid of sins and who wish to attain heaven by worshipping Me, through the performance of the “Yajnas” described in the three Vedas, attain heaven by their own merits. In heaven they enjoy various worldly pleasures until their merits are exhausted. Then, they come back to the earth and start their lives all over again. Thus, people who perform rituals described in the Vedas to fulfill their worldly desires go back and forth between earth and heaven. (They do not get the benefits of spiritual life.)
On the other hand, to those devotees who are ever devoted to Me, thinking of Me only and worship Me without any selfish reasons, I provide them what they lack in their spiritual practices and preserve what they have attained. (Thus, God helps these devotees attain their goal of God Realization.)
Those devotees who worship other gods (for worldly pleasures) also worship Me (Brahman), but they do this unknowingly and improperly.
I (as Brahman) am the Recipient and the Lord of all the worships and sacrifices of the devotees. But, not knowing Me, in essence, they fall from their spiritual path and become slaves of their senses.
Those who worship gods (limited forms of Brahman) go to the gods. Those who worship their ancestors go to their ancestors. Those who worship spirits go to the spirits. Those who worship Me (Brahman) come to Me.
If a devotee, out of love, offers Me a leaf, flower, fruit, water, or any simple thing, I accept such an offering made by the pure in heart.
O Arjuna! Offer to me any action you perform (Karma), anything you intake (Food), anything you offer in your spiritual practice (Yajna), anything you give in charity (Dana), and whatever austerity (Tapa) you perform.
(Note: In Chapter 17 of The Bhagavad Gita, Shri Krishna describes three kinds of food, Yajna, Dana, and Tapa, and in Chapter 18, he describes three kinds of actions and performers.)
By offering everything to Me, you follow “Sanyasa Yoga” (The Yoga of Renunciation) and, thus, become free from the bondage of all the results of your actions, whether they are pleasant or unpleasant. Then, being free from all bondages, you will come to Me (become one with Brahman).
I am the same towards all beings. I do not favor anyone and do not deny anyone. But, those who worship Me with love, they are in Me and I am in them.
Even a great sinner worships Me with one-pointed devotion (with repentance of sins and with a vow not to commit any sin again) must be regarded as a righteous person who has made the right resolve. Such a person (with devotion and the right resolve) soon becomes a righteous person and attains eternal peace within. O Kaunteya! Know that My devotee never perishes.
Taking refuge in Me, even women, Vaishyas, Shudras, and sinners attain the Supreme State.
(Note: This was the bold statement of Shri Krishna at the time when women, Vaishyas, Shudras were looked down upon compared to men, Brahmins and Kshatriyas.)
Definitely, when Brahmins or Kshatriyas, being free of sins, worship Me, they attain the Supreme State. Therefore, having attained this temporary human life filled with sufferings, worship Me with great devotion.
Focus your mind on Me, be devoted to Me, worship Me, offer everything to Me, and surrender to Me. Thus, keeping Me as the goal of your life and making efforts to realize Me, you will definitely attain Me (the Supreme State).
Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Ninth Chapter, entitled “The Path of Sovereign Wisdom and Sovereign Mystery.”
Arjuna asked Shri Krishna the following seven questions:
(1) “What is Brahman?”
(2) “What is Adhyatma (the individual soul)?”
(3) “What is Karma (actions)?”
(4) “What is Adhibhuta (something that is said to underlie all the elements)?”
(5) “What is Adhidaiva (something that is said to underlie all the gods)?”
(6) “Who is Adhiyajna (one who sustains all the sacrifices in the body) and how does it reside in the body?”
and
(7) “How does a self-controlled person realize You at the time of death?”
Shri Krishna answered these questions as follows:
(1) “The Imperishable is the Supreme Brahman.”
(2) “Swabhava (Brahman dwelling in a person which is covered by name and form of the person, known as Jiva) is called Adhyatma.”
(3) “Karma (action) is the offering of the oblation (in a Yajna) which brings into existence all living beings and supports them.”
(4) “Adhibhuta refers to all the objects which are perishable.”
(5) “Adhidaiva is the Purusha (the Cosmic Spirit) which underlies all the gods. It is also refers to as the “Hiranya-garbha”.
(6) “Adhiyajna” is Me, the All-Pervading Spirit which sustains all the sacrifices.”
(7) “A person who remembers Me (Atman or Brahman) at his/her last breath becomes one with Me. There is no doubt about this.”
“A person, whose mind is attached with whatever desire or an object or a being in life, at the time of death he/she remembers that desire or the object or the being, and ultimately he/she attains that desire or an object or the being in the next life.
Therefore, remember Me all the time, and fight (perform your responsibility; for Arjuna it was to fight in the battlefield). If you always focus your mind and intellect on Me, then without any doubt, you will become one with Me.
One who constantly practices focusing his/her mind on Me and not letting it wander around on other things, eventually becomes one with the Supreme Purusha (Brahman).
One, who during his/her lifetime, constantly thinks about Brahman (Sat-Chit-Ananda, Existence-Knowledge-Bliss Absolute) who is the Omniscient, Ancient, Controller of everything, most subtle, Nourisher of all, whose form is beyond comprehension, who shines like the sun, and who is beyond all darkness, and at the time of death with firm mind filled with devotion, with the power of Yoga, establishes his/her vital forces between his/her eyebrows and meditates on the Supreme Purusha (Brahman) becomes one with the Supreme Divine Purusha (Brahman).
I will tell you briefly about the Supreme State whom the well-versed in the Vedas called ‘the Imperishable’, which is attained by the Sages who are free from desires and have complete self-control, and to attain which seekers practice celibacy.
One who controls all the senses by the mind, confines the mind within the heart and draws the vital forces in the head, then remains established in the Atman through the practice of meditation and uttering the word “Om,” the one syllable symbol of Brahman, leaves the body thinking of Me (Brahman), attains the Supreme State.
I (Brahman) can be easily attained by the ever steadfast Yogi who constantly meditates on Me with a focused mind giving no thought of anything else.
The Great souls, having attained Me, have attained the Supreme State. They do not take rebirth into this temporary world which is filled with sorrows.
From an ordinary being to the creator of the universe, everything is subject to rebirth. But, one who attains Me (becomes one with Me) will not be born again.
Brahma is the creator of the universe. One who knows that Brahma’s day and night each last a thousand eons knows the essence of the Time.
(Note: A day of brahma is of 1000 Mahā-Yugas. Thus a day of Brahma, a Kalpa, is 4.32 billion years in duration. Two Kalpas constitute a day and night.)
In the beginning of Brahma’s day, the whole universe manifests from the un-manifested and at the end of the day (beginning of the night) it merges into the un-manifested.
The same multitude of beings is born by the law of nature in the beginning of the day of Brahma and merges into the un-manifested at the night of Brahma. Thus, this cycle goes on.
But beyond this un-manifested, there is yet another Un-manifested Eternal Being which does not perish when all beings perish.
This Un-manifested Eternal Being is called the Imperishable (The Supreme Purusha or Brahman). This Imperishable is called the Ultimate Goal of all beings. One who reaches that goal does not come back. That is My Supreme Abode.
The Supreme Purusha pervades the whole universe, and all beings reside in It. This Supreme Purusha can be realized through one-pointed devotion.
The Two Paths of re-birth and no re-birth:
Now, I will tell you the paths which decide whether or not the yogis are reborn
When the knowers of Brahman follow the path of light, fire, day, bright fortnight, and the northern path of the sun, then they become one with Brahman and are never reborn.
When the yogis follow the path of smoke, night, dark fortnight, and the southern path of the sun, then they reach to the light of the Moon and then returned to the earth to take re-births.
The Path of Light and The Path of Darkness are two eternal paths. Following the Path of Light the yogis are not reborn, while following the Path of Darkness yogis come back and are reborn.
The yogi who understands these two paths does not get deluded. Therefore, O Arjuna! Be steadfast in yoga all the time.
The yogi who really understands the essence of these teachings, surpasses the merits acquired by studying the Vedas, performing the Yajnas (rituals), practicing austerities or giving in charity, and he/she attains the Eternal Supreme Abode.
Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Eighth Chapter, entitled “The Path to Imperishable Brahman.”
Om Tat Sat.
(Thanks to Sheela Krishnan for editing this post.)
(This chapter is about the Yoga of Self-Control and the Yoga of Meditation.)
Shri Krishna said, “One who performs one’s responsibilities, renouncing their results, is a Sanyasi and a Yogi, and not the one who is inactive and has abandoned religious rituals.
Know that what is called “Sanyas” is nothing else but “Yoga.” One who has not renounced one’s worldly desires cannot be a Yogi.
To establish oneself in the Yoga of Meditation, practice of Karma Yoga is necessary; to remain established in the Yoga of Meditation, self-control and renunciation of worldly desires are required.
When one is not attached to sense-objects and actions and has renounced all thoughts and desires to acquire the pleasures of the body and mind, then one is said to be established in the Yoga of Meditation.
Help yourself to lift up yourself. Never let yourself go down. Our self is our friend as well as our enemy. One who has obtained control over one’s body and mind is one’s own friend and one who has not obtained such control is one’s own enemy.
The qualities of a Yogi established in Yoga are that (1) he/she has conquered one’s mind and senses, (2) he/she has attained serenity within, (3) his/her heart has been filled with the satisfaction of knowledge and realization, (4) he/she remains steadily absorbed in the Supreme Self, (5) he/she acts with a balanced mind in joy and sorrow, heat and cold, honor and insult, and other such opposite circumstances and (6) for such a person, gold is like dirt and stones (meaning his/her mind cannot be deviated because of money).
Also, such a Yogi, who has equal regard for friends and foes; for people related or unrelated; for those who love or hate; for people who are impartial or indifferent; and even for people who are righteous or sinners, is the best among the Yogis.
A Yogi who has attained control over his/her mind and senses, and who is free from all worldly desires and possessions, should go into solitude and constantly focus his/her mind on the Supreme Self.
In solitude, such a Yogi should find a clean place, and prepare a seat that is not too high or too low, and for comfort has layers of kusha grass, dear skin, and a cloth. Then, sitting on that seat, restraining the activities of one’s mind and senses, he/she should practice the Yoga of meditation to purify his/her mind.
Being established in celibacy, free from any fear, and keeping serenity within, the Yogi should sit in the meditation posture – sitting crossed-legged and keeping the spinal column, neck and head in a straight line – and without looking around, he/she should focus the mind on Me, considering Me as the supreme goal of life.
When a Yogi controls his/her mind and thus focuses it on Me (as Atman), then he/she attains the supreme peace within, which is abiding in the Atman. This peace culminates in Nirvana, freedom from all bondage.
One cannot be established in this Yoga of Meditation if he/she eats or sleeps too much or too little. One can be established in this yoga if one lives a moderate life by keeping moderation in one’s eating, sleeping, activities and entertainment. This Yoga of meditation removes all suffering in life.
Being free from all worldly desires and having obtained total control over one’s mind, when the Yogi’s mind steadily remains in the Atman, then the Yogi is said to be established in the Yoga of Meditation. The steadfastness of such a Yogi’s mind in the Atman has been compared to the steadiness of the flame of an oil lamp in a windless environment.
The Yoga of Meditation removes all the sorrows of life and through it,
(1) the Yogi’s mind rests in quietude after being restrained by the practice of concentration,
(2) the Yogi rejoices in his/her own Self (Atman), realizing the Atman within through the purified intellect, and becomes fully satisfied,
(3) one experiences Infinite Bliss, which can only be grasped by the pure intellect and not by the senses
(4) one remains established in the Ultimate Reality and never deviates from it,
(5) one attains a state of supreme gain and feels that there is nothing higher to achieve, and
(6) by being established in that state, not even the heaviest sorrow can throw off the Yogi’s focused state of mind.
This Yoga of Meditation has to be practiced with determination, enthusiasm, perseverance, and an unwavering mind.
Four steps to be established in the Yoga of Meditation:
(1) Renounce all worldly desires which arise from the mind.
(2) Use the mind to control all senses from running towards their sense-objects.
(3) With firm determination, lift up the mind systematically and steadily from the world with the help of the intellect, and focus it on the Atman. Then, do not think of anything else.
(4) If the restless and unsteady mind runs towards the objects of the world, then bring it back from these objects and again focus it on to the Atman.
The Yogi attains the Supreme Bliss when his/her mind has become completely tranquil and pure, from whom all the passions have been quieted down, and whose mind has become one with Atman (Brahman).
Thus, the Yogi with pure and ever focused mind on the Atman, experiences the Supreme Bliss that comes from the direct experience of the Atman (Brahman).
The Vision of the Yogi of the World:
The Yogi who had direct experience of the Atman (Brahman) within sees the divine Atman in all beings and all beings in the One Divine Atman (Brahman). He/she has highest regards for all beings irrespective of their outer differences.
One who sees all beings in Me (Brahman) and Me (Brahman) in all beings abides in Me all the time. He/she never gets separated from Me and I never get separated from him/her.
The Yogi who is thus established in Oneness worships Me (Brahman) who resides in all beings. Through all his/her actions, he/she always lives in Me.
The Yogi, who sees his/her own divine Atman dwelling within as the same divine Atman of all beings in joy and sorrow, is considered to be the best Yogi. Such a Yogi sees the joy and sorrow of all beings as his/her own joy and sorrow”
Arjuna’s Comments and Questions:
Arjuna said, “O Krishna! The Yoga you have described is the Yoga of equanimity. But, the mind is very restless, So, I do not see how long this mind can endure the equanimity.
The mind is restless, turbulent, powerful and stubborn. To control this mind is as difficult as controlling a tornado.”
Shri Krishna Said, “O Mighty Armed Arjuna! There is no doubt that the mind is restless and extremely difficult to control. But, through ‘abhyasa’ (constant practice to control the mind) and ‘vairagya’ (detachment) it can be brought under control.
I firmly believe that a person lacking self-control cannot attain this Yoga, while a person with self-control can attain this Yoga by making proper efforts.”
Arjuna Asked, “O Krishna! Suppose a person has faith in this Yoga, but due to his/her lack of self-control deviates from this Yoga and dies without attaining the final state of the Yoga, what happens to that person? Does this deluded person, fallen from both sides and being un-established in the path to realize Brahman, get destroyed like a fragmented cloud?
O Krishna! Please destroy this doubt completely from my mind since it is hard to find a person like you who can completely destroy such a doubt.”
Shri Krishna said, “O Arjuna! One who does spiritual practices to realize Brahman does not perish in this life or in the next life. A person who does spiritual practices to be good will never come to grief.
After death, a person fallen from the Yoga goes to the world where righteous people go after their deaths. Enjoying the results of his/her good actions in this world for a while, either he/she takes a birth in a pure and prosperous family or in a family of Yogis who are filled with wisdom. It is very difficult to obtain such a birth.
Being born in such family all the past impressions of the spiritual practices done in the previous lives come to the surface of the mind of this fallen Yogi. Then, naturally he/she continues his/her spiritual practices to go further to realize Brahman.
A Yogi who strives diligently becomes free from impurities of the mind, and with the good impressions of the spiritual practices of the previous births, he/she attains the Supreme State of the Yoga (Realization of Brahman or Perfection or the Knowledge of the Ultimate Reality).
Such a Yogi is superior to the people who practice only austerities, or who only study scriptures, or who only perform religious rituals. That is why, O Arjuna, become such a Yogi.
Among these Yogis, I consider that Yogi to be the best who, with his/her inner self merged in Me, worships Me with faith.”
Thus, in the Bhagavad Gita— the essence of the Upanishads, the science of Brahman, the scripture of Yoga, and the dialogue between Shri Krishna and Arjuna— ends the Sixth Chapter, entitled “The Path of Self-Control.”
Om Tat Sat.
(Thanks to Sonali Tatapudy for editing this post.)
mahendrajani 