मोक्षसंन्यासयोग

The teaching of the whole of the GitaSastra is summed up beautifully in this discourse. This last discourse is a brief masterly summary of all that is told in the previous chapters. Arjuna wishes to know the distinction between Sannyasa and Tyaga. Kesi was an Asura whom Lord Krishna slew. So Lord Krishna is addressed as Kesinishudana by Arjuna. The words Sannyasa and Tyaga have been used here and there in the preceding discourses but their connotations are not lucidly distinguished. Therefore Lord Krishna clearly explains to Arjuna the right significance of the two terms in the following verse.

By Swami Sivananda

Some philosophers who follow the doctrine of the Sankhyas declare that all actions,should be abandoned as evil, even by those who are fit for Karma Yoga. Doshavat As an evil All Karmas should be abandoned as involving evil because they cause bondage or that they should be relinished like passion and other such evil tendencies. Others declare that the acts of sacrifice, gifts and austerities should not be given up by those who are fit for Karma Yoga. These are the opinions of some, who are of great understanding. Now listen to Me. I will settle this matter and will tell thee how renunciation should be practised. The subject of the discourse here is about the Karma Yogins only and not about those persons who have gone beyond the path of Karma. It is with reference to the Karma Yogins that these conflicting opinions are held and not with reference to the Jnana Yogins or the Sannyasins who have risen above all worldly concerns.

Now the Lord gives His own decisive opinion. It is declared in the scriptures that renunciation is of three kinds, viz.? Sattvic? Rajasic and Tamasic. The Lord alone can teach the truth about the subject. Whoever wants to be liberated from the miseries of this world must understand the real nature of renunciation.

Acts of sacrifice, gift and austerity purify the hearts of those who have no desire for rewards. These actions are considered obligatory and ought to be performed. Actions that are skilfully performed lose their power to bind the soul and free it from earthly bondage. Now? O Arjuna? I will explain to thee that skilful way by which actions can destroye their own effect.

This is a summary of the doctrine of Karma Yoga enunciated before on several occasions. The fault of defect of Karma is certainly not in the action itself, but in the expectation of reward and attachment. Etani api Even these Sacrifice, charity and austerity also, in the same way as other unselfish actions. Even these refers to acts of sacrifice, charity and austerity. Actions that are performed in an unselfish spirit without attachment and idea of agency, do not stand in the way of your obtaining emancipation. When actions are done without expectation of rewards? Rajas and Tamas are destroyed and the mind is filled with Sattva or purity. Actions done with the spirit of selflessness and with discrimination are instrumental in destroying the bonds of Karma (the law of cause and effect). The Lord said Hear from Me the conclusion or the final truth about renunciation (verse 4 above). Then He said with all the force of His authority that acts of sacrifice, charity and austerity should not be given up as they are purifiers of the wise. Even these actions should be performed, etc., is only the conclusion of what the Lord has stated in verse 4. The word Api (even) implies that the acts of sacrifice, charity and austerity should be done by an aspirant although they bind one who has attachment to the actions and a desire for their reward. Just as the seeds of trees can be rendered barren by being scorched, so the aspirant burns the fruitbearing tendency of Karma through the abandonment of the desire for the reward.

Renunciation of obligatory action is not proper because it is purifying in the case of an ignorant man. Should a man renounce actions that he should perform as a duty, such renunciation can only be of the ality of darkness. Prescribed duties must not be abandoned and if anyone does so, he is certainly deluded by ignorance. Tamas is ignorance. Niyata Prescribed according to ones religion. To hold that a duty is obligatory and then to relinish it is indeed selfcontradictory.

Phalam Fruit or reward Moksha or emancipation which is the reward of renunciation of all actions accompanied with wisdom. Determination and persistence are reired for the performance of religious duties and actions. One may begin action but may relinish it before it is completed on account of some difficulties or physical suffering. What then is Sattvic renunciation The Lord says --

A man of pure nature performs actions that have fallen to his lot in accordance with his capacity and his inherent nature. He is not filled with the pride that he is the performer of such actions nor does he hope for any gain therefrom. An ignorant man may think that the obligatory duties may produce their fruits for the performer by causing selfpurification and preventing the sin of omission or nonperformance. This sort of thinking and expectation of rewards also must be abandoned. Abandonment of the rewards of actions is praised in this verse. When a man does obligatory duties without agency and with unselfishness and egolessness his,mind is purified, his Antahkarana is prepared for the reception of the divine light or the dawn of Selfknowledge. He gradually becomes fit for devotion to knowledge (JnanaNishtha). The aspirant or seeker after liberation should be prepared to undergo physical sufferings. All acts of selfdiscipline and selfsacrifice entail physical suffering. This, again, is the central teaching of the Gita -- do your duty without attachment and selfish desires.

All actions are eally welcome to the man of renunciation. He is not affected by either pleasure or pain. He is not elated at performing pleasant actions nor does he find unpleasantness when he does disagreeable actions. He does not hate the latter, nor is he attached to the former. Neither has he aversion to painful actions nor attraction to pleasant ones. As he has no attachment to any action or its rewards, he will do any action for the welfare of all beings. Akusalam Karma Disagreeable work or work done with expectation of reward, which becomes the cause of bondage to Samsara, by producing a body. He does not hate an unpleasnt action, thinking? Of what use is itKusale To good ones which include obligatory daily duties. He has no attachment to them even with the notion that they lead to salvation by purifying the heart and conseently giving rise to the dawn of knowledge and devotion to it. When one abandons attachment to action and desire for its reward and performs actions vigorously, his heart is filled with Sattva or purity which produces discrimination between the Real and the unreal, the Eternal and the transient. Then he attains knowledge of the Self which dispels all the doubts caused by ignorance. He now realises that the only means of attaining the spureme bliss or eternal peace or immortality is knowledge of the Self. This rends asunder all his doubts. What is the nature of doubt Does Brahman exist or not Do the Upanishads deal with Saguna Brahman or Nirguna Brahman Is the individual soul identical with the Supreme Being or not Will I be able to realise the Self or not Will any of the Karmas (Prarabdha? Sanchita and Agami) affect me Does this Samsara whose nature is the feelings I do this and I enjoy this belong to the Self or to the mind and intellect What are the means for liberation -- Yoga, devotion? Karma or knowledge of the Self What is Moksha Is it Selfrealisation or the attainment of the Salokya? Samipya? Sarupya and Sayujya states (dwelling in the kingdom of God, proximity to Him, assuming the same form as the Lord and merging in Him)When a man practises Karma Yoga he gets purity of heart and through purity of heart knows himself to be the immutable actionless Self Who is destitute of birth, or remains without acting or causing others to act (Cf. V.13). He attains devotion to the knowledge of the Self and freedom from all actions. The purpose of the Karma Yoga described above has been taught in this verse. Medhavi He who is endowed or united with wisdom. He is a Sthitaprajna. What is Medha, then It is the immediate knowledge of the identity of the individual soul and the Supreme Being by meditation on the right significance of the great sentence (I am Brahman or That thou art), which,is free from the three kinds of doubts, viz.? Samsaya Bhavana (doubt)? Asambhavana (improbability) and Viparitabhavana (perversion), and by the practice of the four means and service of the Guru (who is versed in the scriptures and established in Brahman) and hearing the truths from him. Such a Medhavi will not think that prohibited actions which bind an ignorant man will be unfavourable to him. He will never think that they will bind him if he has to perform them, because he is above good and evil, virtue and vice, right and wrong. He has no idea of agency (Kartritva Abhimana) he feels that he is a Kritakritya, one who has accomplished all actions. This does not mean that he will do wrong actions. As his will is one with the cosmic will, whatever action he performs will be in accordance with the scriptures. He will never deviate even a fraction of an inch from the rules of the scriptures. The Lord alone works through his mind and senses as he has no individual will. RagaDvesha (likes and dislikes) are the motives that induce a worldly man to actions. As they are absent in a sage or a Medhavi, he can renounce the fruits of all actions and actions as well. As the ocean remains calm amidst stormy waves, even so a Sattvic man remains calm amidst adverse or stormy conditions of life. He recognises that the happenings of life are inevitable. He acts in a variety of ways but is not disturbed as he has a balanced and disciplined mind. There must be no hatred for unpleasant or disagreeable action that brings physical suffering, danger or unlucky results or untoward conseences, when it is the work that should be done. You will have to accept such work also with a willing heart and work with hear and soul. You must have a profound and comprehensive understanding of its need and meaning also. Arjuna failed to understand in the beginning the deep significance and need of the work given by the Lord. He brought in his own foolish philosophy. He failed to do his bounden duty because, due to ignorance, he thought it was an unpleasant or disagreeable action to kill people but in the end when his eyes were opened by the valuable teachings of the Lord, he understood the need and the meaning of the work although it appeared to him as disagreeable and unpleasant in the beginning, and said My illusion is destroyed. I have gained knowledge through Thy grace? O Krishna. I am firm, my doubts are gone. I will act according to Thy instructions.

He who has assumed a human body and yet grumbles at having to perform actions is verily a fool. Can fire that is endowed with heat as its natural property ever think of getting rid of it So long as you are living in this body you cannot entirely relinish action. Lord Krishna says to Arjuna Nor can anyone, even for an instant remain actionless for helplessly is everyone driven to action by the alities born of Nature (Cf. III.5). Nature (and your own nature, too) will urge you to do actions. You will have to abandon the idea of agency and the fruits of actions. Then you are ite safe. No action will bind you. The ignorant man who identifies himself with the body and who thinks that he is himself the doer of all actions should not abandon actions. It is impossible for him to relinish actions. He will have to perform all the prescribed duties while relinishing their fruits. Dehabhrita A wearer of the body An embodied being, i.e., he who identifies himself with the body. A man who has discrimination between the Real and the unreal, the Eternal and the transient, cannot be called a bodywearer, because he does not think that he is the doer of actions -- vide chapter II.21 (He who knows Him Who is indestructible, eternal, unborn, undiminishing -- how can that man slay? O Arjuna, or cause to be slain). When the ignorant man who is alified for action does the prescribed duties, relinishing the desire for the fruits of his actions, he is called a Tyagi, although he is active. This title Tyagi is given to him for the sake of courtesy. The relinishment of all actions is possible only for him who has attained Selfrealisation and who is, therefore, not a wearer of the body, i.e., does not hink that the body is the Self. (Cf. III.5)

One fruit (of action) is pleasant, another is unpleasant, while the third is a mixture of both. Those in whom good actions preponderate are rorn as gods. Men of evil lives are rorn into animal or vegetable kingdoms. If their actions are eally good and bad, they are rorn into the human kingodm. These distinctions of good, evil and mixed do not exist for the liberated sage who has gone beyond the bonds of Karma by destroying egoism, by annihilating the idea of agency and by abandoning the hope of rewards of actions. The action of a renouncer does not generate desire or attachment thereto. Therefore, after death he is not born again. The actions that are performed without any desire for the reward can bring no bondage to the man at any time. He who has surrendered the fruits of all his works to the Lord is free from the bondage of Karma. Some kind of action is inevitable and natural to all beings, but the man of renunciation abandons the fruits of actions. Phalam Fruit This is caused by the operation of various external factors. This is brought forth by Avidya (ignornace). It is like jugglery and very delusive. The term Phala denotes something that ickly passes away, something not real, not solid. Karma Action Virtue and vice. Anishtam Disagreeable or evil, such as hell, the animal kingdom, etc. Ishtam Wished or agreeable or good. Misram Good and evil mixed together the human birth. Only the unenlightened who have not renounced the fruits of actions reap these three sorts of fruits. The real Sannyasins who belong to the highest order of Sannyasa (Paramahamsa Parivrajakas) who are ever engaged in meditation on the pure, immortal Self, who are solely devoted to Selfknowledge, and who rest in their own essential nature as ExistenceKnowledgeBliss Absolute do not reap any fruits as the fire of Selfknowledge has burnt ignorance and its effects which are the seeds of Samsara. Only a liberated sage who has attained knowledge of the Self and who has no identification with the body can totally relinish all actions. He knows that the Self is beyond all actions and that action is attributed to the Self by ignorance. The ignorant man who identifies himself with the body cannot abandon actions. He thinks that he is the agent or the doer of all actions and expects to attain the fruits of his actions and so he is born again and again in this world to reap the fruits of these actions.

The Self has no connection whatevr with activity. Nature does everything. The Self is the silent witness. He remains indifferent. The whole superstructure of human activity is the result of the five welldefined causes which are enumerated in the following verse. Etani These Which are going to be mentioned. Sankhya Vedanta Knowledge of the Self as taught in the Vedanta (the Upanishads) puts an end to all actions. This is the reason why the term Kritante (the end of actions) is used here. When the knowledge of the Self arises, all actions terminate. This is taught in chapter II, verse 46 To the Brahman who has known the Self al the Vedas are of so much use as is a reservoir of water in a place where there is a flood everywhere. Again, in verse 33 of chapter IV, it is said All actions in their entirety? O Arjuna, culminate in knowledge. Vedanta, therefore, which imparts knowledge of the Self, is the end of action. A liberated sage who has attained the knowledge of the Self in accordance with the instructions laid down in the Vedanta becomes a Kritakritya (one who has done everything and has nothing more to do).

Now listen to the characteristics of these five, of which the body is the first. It is termed the support or the seat. The body is the seat of desire, hatred, happiness, misery, knowledge and the like. The individual soul experiences through the body the pleasure and pain that arise through contact with matter. Egoism is the agent or the doer or the enjoyer. Nature does actions but through delusion the individual soul takes to himself the credit of their execution and, therefore, he is called the agent. Karta The enjoyer putting on the nature or properties of the limiting adjuncts with which he comes into contact. Karanam prithagvidham Various organs such as the organ of hearing, by which the individual soul hears the sound, etc. organs of knowledge and action and the mind. Daivam The presiding deity such as the Sun and the other gods by whose help the eye and the other organs perform their respective functions destiny. Cheshta Play of energy in the organs or the senses during the action. Absence of any of these factors will make action impossible.

Nyayyam Right Not opposed to Dharma conformable to the scriptures justifiable. Viparitam The opposite What is opposite to Dharma and opposed to the scriptures unjustifiable. Even those actions? -- acts like winking and the like which are necessary conditions of life, are indicated by the term the right and the reverse, as they are effects of past Dharma and Adharma. Tasya Hetavah Its Causes The causes of every action. An objector argues In the previous verse it is said that the body, actor, various organs, etc., are the necessary factors of every action. Why do you then make a distinction in actions by saying whatever action a man does by the body, speech and mindOur answer is In the performance of every action, one of the three -- body, speech or mind -- has a more prominent share than the others while seeing, hearing and other activities which accompany or go along with life are subordinate to that one. Therefore all actions are classified under three groups and are spoken of as done by the body or speech or mind. The fruit of an actions also is enjoyed through the body, speech and mind and one of the three takes a more prominent share than the rest. Therefore, it is proper to say Whatever action a man performs with his body, speech and mind৷৷.

The Self is always actionless. He is unattached like ether. He is always the silent witness. He is the spectator of activity. The egoistic man of little understanding only thinks that he is the real agent, and so he is bound by actions. He takes birth again and again to reap the fruits of his actions. For him who considers the body as consciousness? God or the Self, it naturally follows that the Self is the agent or the doer. He who identifies himself with the body, who has taken the body as the pure Self, has cast a net over himself, and he leads a deluded life of utter ignorance. He is bound by the fetters or bonds of Karma. He is ever shut up in the prisonhouse of this body. He who has not united himself with the Buddhi, who has got an impure or untrained understanding, who regards the Self as the actor or the agent is certainly a man of perverted intelligence. He is deluded. He is really a blind man. He sees not though he has eyes. He does not behold the essence of things. He has no idea of the supreme Principle (the Self) Which is Itself actionless? Which ever stands as a silent witness of the activities of all minds and all organs of all beings? Which moves the minds, organs and the lifeforce and the bodies to action, just as the magnet makes the iron pieces move. He does not behold the truth about the Self and action. Durmati Evilminded person A man of perverted intellect or undeveloped reason. He thinks that he alone is the doer or agent. He does not understand anything. He has no knowledge of the,actionless, pure, selfluminous Self. The ignorant man of untrained understanding identifies himself with the five causes and regards the pure actionless Self as the agent or doer of the actions which are really done by these five causes. What is the reason for this Why does he regard them so Because he is not endowed with a pure and subtle intellect his understanding (Buddhi) has not been trained in the practice of Vedanta he is not eipped with the four means of salvation his intellect has not been trained by the teachings of the preceptor or the spiritual teacher in the methods of logical reasoning. He who considers that the pure actionless Self is the agent or the doer is certainly a man of untrained understanding. He has no knowledge of the actionless Self and action. Therefore, he is a man of perverted intelligence. His intellect works or moves in the wrong direction. His intellect moves in the sensual grooves or avenues. It runs like the vicious horse and leads to birth and death. The technie of Buddhi Yoga taught in the Gita enables one effectively to prevent this. He does not perceive or cognise the Truth though he has eyes. Though he sees, he sees the external, gross, illusory, everchanging, perishable objects only. He does not behold the one immortal, unchanging, allblissful essence, which is the basis or substratum of everything. He is like the man with jaundiced eyes, who sees all objects tinged with yellow colur, or like the man suffering from diplopia who beholds many moons, or like the man who thinks that the moon moves when the clouds move, or like the man who, seated in a train, imagines that the trees are moving when it is the train that is really moving. (Cf. V.15XIII.30)

I will explain to thee? O Arjuna, the characterisitics of the man who has transcended activity, and who has gone beyond the bonds of Karma. When selfishnes and egoism are destroyed, when desire and personal gain are renounced, actions cannot bind a man. He knows that the Self is not destroyed when the body perishes. He has no idea of agency. The act of killing itself, in his case, becomes one necessary for the peace and harmony of the world. His killing without desire is like the killing of a murderer by the executioner and the judge on behalf of the community for the preservation of peace and harmony in the world. He who has a trained intellect, pure understanding and developed reason, who has a knowledge of the scriptures, who has devoted himself to the study of the scriptures, who is eipped with the knowledge of logic, who is well trained by the instructions of his preceptor, is absolutely free from the egoistic notion that I am the agent or the doer. He knows perfectly well that Nature or Guna or ones own nature does everything. He thus thinks I am the silent witness of all activities. I am not the doer. These five (the body, the actor, etc.) which are superimposed on the pure, actionless Self through ignorance are the causes of all actions. I do not do anything. The senses move amongst the senseobjects. The alities (Gunas) move in their counterparts in the senses which are also the products of the Gunas. I know the essence of the divisions of the alities and their functions. I am in essence without limbs. How can action or work be ascribed to me I am without hands, without legs, without feet, without breath and without mind. I am ever pure, spotless and immovable and immutable. He will never repent thus I have done a wrong action. I ought to have done like this. I have done an evil action. I will go to hell. He is always wise. He can,never do a wrong action. His will has become one with the cosmic will. His will has become blended with the will of the Lord. Whatever he does is done by the Lord only. He has no will of his own. He sees rightly. Though he kills, he does not commit the act of killing. He is not bound by the fruit of a vicious action as an effect of that act. He is beyond good and evil, beyond the pairs of opposites, as he has knowledge of the Self. An objector says The statement that though he kills these people, he does not kill, is selfcontradictory. We say This objection is really not tenable. From the worldly point of view the Lord says though he kills, because man identifies the Self with the body, etc., and thinks I am the killer. From the transcendental point of view explained above, the Lord says? He kills not, he is not bound. Another objector says The Self acts in conjunction with the body, etc.? -- He who looks upon his Self Which is isolated, as the agent৷৷. (XVIII.16)We say This objection also cannot stand. As the omnipresent ether is not affected by reason of its subtlety, even so the Self, seated everywhere in the body, is not affected. This immortal, immutable, changeless, formless, attributeless Self, though seated in the body, does not act and is not affected, just as the crystal is not affected by the red colour of the flower that comes into contact with it, just as the sun is not affected by the diseases of the eye. A thing that changes only can join with others and become the agent. The Self is always isolated, independent and free. This Self is immutable (II.25). The alities move amidst the alities (III.28). Though seated in the body? He does not act (XIII.31). Actions are wrought by the alities (III.27). You will find in the Brihadaranyaka were. By reasoning also we may establish the same conclusion thusThe Self is indivisible, allpervading, infinite, limbless, without parts, independent, ever free and immutable. Therefore the actions of the body can never be ascribed to the agency of the Self. Verily the actions of one cannot go to another who has not done them. Just as blue colour cannot belong to the sky, silver to the motherofpearl, water to mirage, so also what is ascribed to the Self by ignorance cannot really belong to It. The changes that occur in the body pertain to the body but not to the pure actionless Self which is always the spectator or the silent witness. Therefore, it is right to say that the wise man who is free from egoism and all impurities of the mind, neither kills nor is he bound though he kills. In chapter II.19, the Lord stated the proposition -- He slayeth not, nor is he slain. In chapter II.20? He said The Self is unborn, eternal, ancient the Self is not slain when the body is killed. The Lord has touched here and there that the Self is not affected by works, that there is no necessity for the wise man of doing actions. He concludes that the sage kills not, nor is he bound, and sums up the teaching of the Gita. The teaching of the Gita has been concluded in this verse. The Sannyasins who are free from egoism are not affected by Karma. The threefold fruits of action, viz., evil, good and mixed (see verse 12 above) do not accrue to them. Those worldlyminded persons who work with egoism and expectation of fruits are tainted by the works. They are forced to experience the fruits of their actions and to take birth again and again. (Cf. II.19V.7)

Knowledge, the knower and the thing to be known, are together the seed of this world. This is known as the Triputi or the traid. It is the conjunction of these three that impels a man to threefold action, viz., mental, verbal and physical. This triad is the driving force of all the activities of man. He rejoices at the sight of palatable sweetmeats and delicious fruits but is terrified at the sight of a cobra or tiger. The sight of pleasant or unpleasant objects affects him and he attempts either to possess the agreeable objects or to avoid the disagreeable ones. The Antahkarana (the inner instrument) consists of the mind, intellect, subconscious mind and egoism. The ear, the skin, the tongue, the nose and the eye are the five organs of knowledge. The individual soul, propelled by these five senses, is led into activity. He does actions with the help of the five organs of action, viz., speech, hands, feet, genitals and anus. Jnanam Any knowledge knowledge in general knowledge of worldly objects, etc. Jneyam The object to be known objects in general. Parijnata The knower, the experiencer or the enjoyer, putting on the nature of the limiting adjuncts, a creature of ignorance. This triad forms the threefold impulse to all action, to action in general. The performance of an action in order to get a thing or to avoid an object is possible only when there is the conjunction of the three, viz., knowledge, knowable and knower. Karanam The organ That by which something is done. The actions done by the five causes of action, viz., the body, etc., which are grouped under the three classes according to their respective seats, viz., mind, speech and body, are all due to the interplay of the organ, etc. Karta The agent or the doer he who sets the organs in motion or action and puts on the nature of the limiting adjunct or vehicle in which he acts. All actions inhere in these three (the organ, the doer and the action itself) and they are, therefore, said to form the basis or the threefold constituents of action. As action, the various factors of action and the fruits are all made up of the Gunas, the Lord describes them in the following verses.

The three alities overpower the whole of creation with their special nature and bring it entirely under their control. The nature of action, the actor and his knowledge are threefold according to the Gunas that is predominant. If all the three are Sattvic, then the action will not bind the man. Karta The doer of the actions. The science of the Gunas here referred to is Kapilas system of philosophy. Though the Sankhya system is opposed to Vedanta with reference to the Supreme Truth, viz., the oneness or nonduality of Brahman, yet it is an authority on the science of the Gunas. I shall describe knowledge, action and actor, as also their various distinctions caused by different Gunas, scientifically and rationally. Hear My teachings? O Arjuna, with rapt attention. You will be immensely benefited.

That knowledge that sees no difference in all objects that are perceived, is pure. The seer beholds the one allpervading imperishable substance or essence behind the seeming diversity of the objects. He beholds unity in diversity, one in many, all in one. He sees that all the diverse objects are rooted in the One. Bhavam Reality The One Self. Sarvabhuteshu In all beings From the Unmanifested down to the insentient and unmoving objects. Avyayam Indestructible inexhaustible unchangeable that which cannot be exhausted either in itself or in its properties immutable. Just as the ether is indivisible, so also the Self is indivisible. The Self is the same in all bodies. It is the common consciousness in all bodies. It is not different in different bodies. It is one homogeneous indivisible essence or substance in all bodies, in all beings. Know thou? O Arjuna, this direct and right perception of the nondual Self as Sattvic (pure). (Cf. IV.35VI.29XIII.16?28XVIII.30)

Knowledge which sees As knowledge cannot be an agent, this should be interpreted to mean knowledge by which one sees. Entities Selves or souls. Different from one another Regarding them as different in different bodies. The knowledge that is led by the idea of separateness is passionate. Enveloping as it does the manifold creation with the veil of separateness, it deludes even the wise man. Owing to passionate knowledge, beings appear to be separate and the perception of unity is also lost sight of. That knowledge which beholds multiplicity in created objects and differentiates them as being small or great, according to their form and size, is of passionate nature and tainted. A man with passionate knowledge sees diversity everywhere. He beholds the many only. Now I will explain to thee? O Arjuna, knowledge that is of the ality of darkness, in order that thou mayest avoid it.

The knowledge which regards that each and every object or being exists by itself and is perfect by itself, is Tamasic. One single effect Such as the body, thinking it to be the Self, or an idol, taking it for God, and thinking that there is nothing higher than that. The naked Jains consider that the soul which dwells in the body is of the same size as that of the body. Some regard that Isvara is a mere piece of stone or wood. Such knowledge is really not based on reason. It does not see things in their true light. It is narrow (Alpam) as it is not founded on reason. It produces very small results too. It extends over a limited area and is not allcomprehensive. This knowledge is said to be Tamasic, as it is found in Tamasic persons who are devoid of the power of discrimination.

Niyatam Ordained Obligatory. One is not excited to perform an obligatory action through love or hatred. This is a pure act. The performer of such pure action experiences great joy. He does his duty or any other work wholeheartedly not caring for the reward but offering it willingly at the feet of the Lord. He works in accordancw with the dictates of the scriptures. Now I will explain to thee? O Arjuna, the nature of action which is Rajasic or passionate. Do thou listen to Me with rapt attention.

A passionate man performs various selfish actions. He boasts of his actions in public. Passion prompts him to do them. He can never work without expectation of a reward. Kamepsuna, phalepsuna The Rajasic or passionate man expects pleasures as fruits of action. A liberated sage alone is absolutely free from egoism. He will not dream even of a reward for the action, because all his desires are gratified when he realises Brahman. He is an Aptakama. (Aptakamasya ka spriha) How can there be longing or craving in a sage in whom all desires are gratified or burnt by the fire of SelfknowledgeEven the performer of a pure act, who has no knowledge of the Self is egoistic. If such be the case, the Rajasic and Tamasic workers are much more egoistic. In worldly parlance we speak of a learned Pundit This Pundit is a very modest, unassuming, and egoless Brahmana. Now listen? O Arjuna, to the characteristics of action that is of darkness.

Tamasic acts cause harm to others. A Tamasic man reflects not at all whether he has the capacity to perform these useless actions, but continues to act blindly. With utter thoughtlessness he sets aside any reflection as to the difficulty of performing the action and what the result of it would be. He carries it on in his own egoistical manner. He does not discriminate between the good and the bad, or what is ones own and what belongs to another. Kshayam Loss of power and of wealth, resulting from the performance of an action. Himsa Injury to living beings. Paurusham Ones own ability or capacity to complete the work. Now listen to the characteristics that pertain to the pure agent. The Lord proceeds to deal with the distinction among the agents.

A pure agent does his actions with his whole heart without feeling proud at the performance. He looks for the proper time and place and in accordance with the behests of the scriptures determines whether such actions are worth doing or not. He develops courage and a powerful will. He never seeks physical comforts. He is ite prepared to sacrifice his life for a noble cause. He is neither elated by success nor grieved by failure. He always keeps a balanced mind when he does any action. O Arjuna, that man is a pure agent who, while working, exhibits such alities. Siddhi Success attainment of the fruit of action performed. Nirvikarah Unaffected as having been urged to act merely by the authority of the scriptures, not by a desire for the sake of the reward. Now I will tell thee? O Arjuna, of the characteristics of a passionate agent.

A passionate agent is the abode of sins and of greed of the whole world. Wherever he imagines that he may gain worldly fruit he will strive wholeheartedly to obtain it. Whatsoever he gains he keeps strictly to himself and his family. If he attains the fruits of his actions he rejoices. If he fails in his attempt he is overcome by grief. Lubdhah Greedy Thirsting for others property not sharing ones own wealth with deserving persons. Himsatmakah Doing injury to others. Asuchih Impure Having no external and internal purity. (Internal purity is freedom from lust?,anger, greed and pride the heart is filled with compassion, complacency, forgiveness, dispassion, love, etc.)Harshasokanvitah Joy on the attainment of what is desirable, pleasant or agreeable sorrow on the attainment of what is not desirable, pleasant or agreeable, and on having to part with what is desirable. He will be elated with joy when he attains success he will be overcoming by grief when he fails in his undertaking.

Owing to his vulgar nature he is not able to discriminate between proper and improper actions. His heart is filled with vanity. He will never prostrate himself before the deity or a sage. He is very stiff and unbending in his demeanour. He is the very embodiment of deceit, the abode of the passion for gambling and all such vices. He is ever ready to do evil actions. When an opportunity for his doing good occurs, he is utterly slothful and inactive, but he is very alert in doing evil. Prakritah Vulgar Quite uncultured in intellect one who is childish. Stabdhah Unbending (like a stick), not bowing down to anybody. Shathah Cheating concealing his real nature. Naishkritikah Creating arrels and disputes among the people. Alasah Lazy Not doing even that which ought to be done. Dirghasutri Postponing duties too long always slothful not performing even in a month what ought to be done today or tomorrow.

Dhananjaya The coneror of wealth Arjuna is so called because he acired much material and spiritual wealth during his tours of conest (Digvijaya) to the four arters of the earth.

The threefold nature of knowledge has been described already (verse 22 above). Now the threefold nature of the intellect is described. Knowledge is different from the intellect. Pravritti Action The cause of bondage the path of action. Nivritti Inaction The cause of liberation the path of renunciation the path of Sannyasa. Karyakarye The pure intellect knows what ought to be done and what ought not to be done at,particular places and times it knows the actions that produce visible or invisible results, that are enjoined or prohibited by the scriptures. It guides a man who relies on the scriptural ordinances for his daily conduct of life. Bhayabhaye Fear and fearlessness The cause of fear and fearlessness either visible or invisible. Bandham moksham Bondage and liberation together with their causes. Knowledge is a Vritti (function or state) of the intellect whereas intellect is what functions or undergoes the change of state. Even firmness is only a particular Vritti (modification or state) of the intellect. (Cf. XVIII.20)

There is no proper eivalent in the English language for the word Dharma. Duty, righteousness, virtue, law are very poor translations of the word. That which elevates you and takes you to the goal, i.e.? Brahman or the Self, is Dharma. That which hurls you down into the dark abyss of ignorance is Adharma. What is ordained in the scriptures is Dharma what is prohibited by them is Adharma. A Rajasic intellect is not able to distinguish between right and wrong or to understand the difference between righteous and unrighteous actions. Ayathavat Wrongly Contrary to what is determined by all authorities or men of wisdom or to the highest knowledge.

That intellect which regards righteous acts as evil, and considers right things to be false, which treats everything in a contrary sense and looks upon virtues as if they were vices and takes everything that the scriptures declare to be good as being entirely wrong, is Tamasic. It views all things in a perverted light. Thus? O Arjuna? I have explained to thee the three aspects of the intellect. Now listen to the explanation of the characteristics of the three aspects of firmness.

When firmness is awakened in the mind, the activities of the mind, the lifeforce and the senses are brought under control. The senses are withdrawn into the mind. The Prana and the Apana pass into the Sushumna Nadi. Yoga Samadhi or concentration of the mind. You cannot restrain the mind, the lifeforce and the senses by mere firmness. You can control them only by firmness which is ever accompanied by concentration of the mind. When the mind, the lifeforce and the senses are curbed by unwarvering firmness, they cannot run towards external sensual objects, they cannot do any mischief, they cannot move in ways which are opposed to the scriptures, they will be absorbed into their respective causes and their outgoing tendencies will be totally checked. This firmness is not repression or suppression, but an intelligent sublimation and inner transformation.

The man of Rajasic firmness imagines that he will achieve the threefold aim of life and clings to it passionately. He is desirous of getting the rewards of his actions. He endeavours to attain Dharma, wealth and pleasure. The firmness of such a person is Rajasic or passionate. Now listen? O Arjuna, to the third kind of firmness -- the Tamasic type.

The man who is an embodiment of darkness is made up of every possible kind of evil. He is very indolent and sinful. He is inordinately addicted to sleep. He considers these to be only proper. He experiences sorrow on account of his evil actions. As he is very much attached to the body he entertains great fear. He is ever discontented at heart. He is lustful and selfconceited. He does not know how to behave. He is rude and insolent. He indulges much in sensual pleasures.

A little of this pleasure experienced by the Self must result in the cessation of pain. This pleasure is threefold in its nature and I will describe its aspects in turn? O Arjuna. (Cf. VI.20?30).

Agree vishma iva In the beginning it is attended with much pain as one has to abandon the sensual objects and comforts and practise severe austerities and rigorous Sadhana. He has to undergo a severe ordeal when he practises Yama? Niyama? Tapas and various other vows. He has to cultivate dispassion or indifference to sensual pleasures. This gives him much pain at first. The practice of concentration and meditation also gives pain the beginning. Subjugation of the senses is also very troublesome. Nux vomica is very bitter. One feels much discomfort when he takes a mixture that contains nux vomica. But he derives much pleasure in the end when he gets vigour and good appetite and when his dyspepsia is cured. Even so the aspirant drinks the nectar of immortality in the end, attains the highest knowledge, rejoices in the,Self to his hearts content and enjoys supreme peace and eternal bliss. Proktam It is declared by the wise. Atmabuddhiprasadajam Born as purity of ones own intellect or born of the direct, perfect and clear knowledge of Brahman or the immortal, selfluminous, eternal and supreme Self or the Absolute. The individual self experiences Sattvic happiness when it realises union with the highest Self. The pleasure so born is Sattvic. (Cf. VI.1?2)

Sensual pleasure is mixed with pain, fear and sin. A small grain of sensual pleasure is mixed with a mountain of pain. He who indulges in sensual pleasures will have to experience pain also, side by side. He is afraid of losing the objects that give him pleasure. He is attached to them. Attachment is death. It brings him again and again to this world of death. Fear and attachment coexist with sensual pleasure. He has to exert a lot to get money. He can obtain the objects through money. During exertion he commits many sinful acts and he will have to suffer in hell. The next birth will be of a very low nature. He tells lies and cheats people to obtain money. The senses also lose their vigour through indulgence in sensual pleasure. He loses his strength, vigour, wealth and energy. His intellect becomes dull, weak, impure, turbid and perverted. He loses his money and proper understanding. (Cf. V.22)

Anubandhe In the conseence after the termination. The pleasure that is begotten by evil habits like drinking liors and eating worthless things is delusive of the self. The man becomes oblivious of the path he ought to tread. Such pleasure is verily of the nature of darkness.

The Gunas form the warp and woof of everything as threads do in the case of cloth. Here in the world of mortals or there in the heavenworld, there is no creature that is not bound by the three alities of Nature. Can there be a cloth without threads Can there be a man without blood and bones Can there be a mountain without stones Even so there is not a single creature in the whole universe into whose composition the three alities of matter do not enter. The whole of creation is wrought of these three alities. They have given rise to the Trinity (Brahma? Vishnu and Siva). In the world of mortals the triplicity of agent, action and fruit owe their origin to them. They are the cause of the different functions of the four castes. This Samsara has been compared to the peepul tree in chapter XV.1. This Samsara is made up of the three alities and is kept up by the force of ignorance. Action, instruments of action and fruits have set the wheel of Samsara in motion and this wheel is revolving from beginningless time. It is only a liberated sage who has attained knowledge of the Self who puts a check to this wheel, goes beyond the cause and the effect, and breaks the bonds of Karma. Cut this mysterious tree of Samsara with the strong sword of nonattachment, transcend the three Gunas and rest in your own essential divine nature as ExistenceKnowledgeBliss Absolute.

Brahmanas? Kshatriyas and Vaisyas are alified to practise the Vedic rites. The members of the fourth class? O Arjuna, have no claim to these rites, for their profession is to serve the members of the first three. They are not allowed to study the Vedas or perform Yajnas. There is organisation of mankind into the four castes and each mans life is divided into four stages, according to the nature of the Gunas and the degree of the growth or evolution. I will now explain the specific duties of these castes according to the alities by means of which, freeing themselves from the grip of birth and death, they can attain Selfrealisation or knowledge of the Self. Passion (Rajas) slightly mingled with Tamas causes the growth of the merchant caste (the Vaisya). Rajas mixed with Tamas is the cause of the appearance of the Sudra. The one human race has been divided into four castes based upon the three alities. The duties are allotted to each according to the alities born of Nature. Nature (Svabhava) is Isvaras Prakriti (Maya) constituted of the three alities -- Sattva? Rajas and Tamas. The Brahmanas nature is Sattva. So he is serene. The nature of the Kshatriya is Rajas and Sattva. Sattva in his case is subordinate to Rajas. Rajas predominates. Therefore he possesses lordliness. The nature of the Vaisya is Rajas and Tamas. Tamas is subordinate to Rajas. So he does various sorts of activities or business to earn money. The nature of the Sudra is Tamas, with subordinate Rajas. He is dull. Karma is action arising from and fashioned by past thoughts and desires. The Gunas cannot manifest themselves without a cause. Nature is the tendency? Samskara or Vasana in living beings. This is acired by them in the past births. This manifests itself in the present birth and produces its effects. This nature is the source of the Gunas. Every man or woman is born with his or her own Svabhava (nature). The Gunas operate according to the respective natural tendencies of man which impel him to perform his own duties as their natural effects. The duties are allottted to the four classes or castes in accordance with the Gunas of individuals. (Cf. IV.13)

Sama is control of the mind. Dama is control of the senses. Serenity and selfrestraint have already been explained in XVII.2. Austerity of the three kinds has also been explained in XVII.14 to 16. Astikyam Faith in the words of the Guru, in the teachings of the scriptures, in the existence of God, in the life beyond or hereafter and in ones own Self. The mind is absorbed in the Self. This gives peace. Selfrestraint is the helpmate of peace. In obeying the inunctions of the scriptures alone you will attain peace and spiritual progress. You must not argue too much. You must have reverence for and faith in the teaching. As the sandalwood tree is fragrant with its own sweet scent, as a Champaka tree is adorned by its lovely flowers, so also a Brahmana is adorned by these nine virtues which are inseparable from him. Now? O Arjuna, listen to the duties of a Kshatriya.

It is the first duty of Kshatriya (man of the warrior class or of royal blood) to be brave and chivalrous. Bravery is that sublime virtue through which one is naturally strong, vigorous and courageous. In the face of the most terrible calamity the mind will not be in the least perturbed. The Kshatriya is firm under any unfavourable or trying conditions or circumstances. He does not get the least depression of spirit even when he is in adverse circumstances. It is the skill by which the reason finds out its path amidst all untoward circumstances and eventually attains its goal. This is firmness, fortitude or courage. Dakshya Promptness He is able to decide rightly on the spot in matters that deman prompt attention doing without confusion, of duties which present themselves all of a sudden and demand prompt action. As the sunflower always turns its face towards the sun so does he always face his enemies. He will ever avoid turning his back to them on the field of battle. He is absolutely fearless. Just as a tree gives away its flowers and fruits freely to whoever desires them, as the jasmine sends out its sweet fragrace in every direction, so will a Kshatriya generously give to another whatever may be asked of him. His charity is boundless. Lordliness A Kshatriya king enjoys sovereignty over his subjects owing to the sure protection he grants them, exercises ruling power over his subjects who are to be ruled, and raises the rod of chastisement to punish the unrighteous or the wicked.

When a man performs his duties rightly according to his caste and order of life his heart is purified and he goes to heaven. Apastambha Dharma Sutra declares? Men of severla,castes and orders, each devoted to his respective duties, reap the fruits of their actions after death, and then by the residual Karma attain to births in superior Dharma, span of life, learning, conduct, wealth, happiness and intelligence (2?2?2?3). There is a vivid description in the Puranas also of the different results and worlds which men of the four castes and orders obtain by discharging their respective duties.

This is the division of labour for which each caste is fitted according to its own nature. The duty prescribed is your sole support, and the highest service you can render to the Supreme is to carry it out wholeheartedly, without expectation of fruits, with the attitutde of dedication to the Lord. This will surely lead you to the Supreme. All the impurities of the mind will be washed away by the performance of ones own duty and you will be fit for Selfknowledge. Sve sve karmani Each devoted to his own duty in accordance with his nature (Guna) or caste. It is impossible to attain Moksha by works alone but works purify the heart and prepare the aspirant for receiving the divine light. The attitude of worshipfulness is prescribed for work

The performance by a man of his own duty is simply carrying into effect the intention of the Supreme from Whom the whole of the creation emanates. When a man worships Him, the Supreme Being, with the flowers of his action, then He is immensely pleased and being thus gratified by such worship He confers on Him, as a boon, dispassion and discrimination. Pravritti Evolution or activity it proceeds from the Lord, the Antaryamin, the Inner Ruler. Bhutanam Beings living creatures. Svakarmana With his own duty each according to his caste as described above. Man attains perfection by worshipping the Lord by performing his own duty, i.e., he becomes alified for the dawn of Selfknowledge (for Jnana Yoga).

Just as a poisonous substance does not harm the worm born in that substance, so he who does his Svadharma (the duty ordained according to his own nature) does not incur any sin. What is poison to the whole world is sweet to a worm and yet sugarcane juice that is sweet causes its death. So a mans appointed duty which frees him from bondage must, therefore, be practised however difficult it may seem to be. If you try to do the duty of another it will bring,danger. He who has no knowledge of the Self cannot remain even for a moment without doing action. (Cf. III.35)

Sahajam Born with oneself born with the birth of man. Sadosham Faculty for everything is constituted of the three Gunas. All undertakings Ones own as well as others duties. If a Vaisya or a Kshatriya does the duties of a Brahmana he will not in any way be benefited. Anothers duty brings in fear. Therefore it is not proper to perform anothers duty. It is not possible for any man who has no knowledge of the Self to relinish action totally therefore he should not abandon action.

The mind of one who is free from attachment to wife, son, body and property, who has controlled his senses and the mind, who has no desire for the body, for life and for sensual pleasure, turns inwards towards God or the immortal Self. It is not attracted by the sensual objects of the world. It is filled with dispassion and discrimination. He gradually gets himself established in his own Self which is of the nature of ExistenceKnowledgeBliss. Such a person who has knowledge of the Self attains to the highest perfection, to pefect freedom from action by renunciation. Ignorance is destroyed by the attainment of the knowledge of the Self. There is cessation of activity. One may perform actions for the solidarity of the world and yet he will not be bound by actions as he has attained absolute freedom from action through the knowledge of the Self. The fire of knowledge has burnt the fruitbearing effects of Karmas or actions. He has no idea of agency as he is absolutely free from egoism, as he has identified himself with the Supreme Being. Naishkarmya siddhi may also mean the attainment of the state of Naishkarmya. In this exalted, magnanimous, ineffable state of divine splendour and glory, one remains as the actionless Self. This is the state of immediate liberation of the Vedantins (Kaivalya Moksha or Sadyomukti). This marvellous state is attained by renunciation or right knowledge or by the renunciation of all actions brought about by the attainment of the knowledge of the Self. Mentally renouncing all actions and selfcontrolled, the embodied one rests happily in the ninegated, city, neither acting nor causing others to act. (Cf. V.13)Now the Lord teaches in the next verse how a man who, having attained perfection as described above in verse 46, by doing his duty in the service of the Lord can attain perfect freedom from action. He gets discrimination, practises constant meditation and rests in the knowledge of the immutable Self.,(Cf. III.4and19)

When a man has the good fortune to hear the words of wisdom from a teacher, dualism and egoism vanish and his mind rests in union with the Supreme Being. The need for action no longer exists for such a man. Nothing further remains for him to do. He has become a Kritakritya (a man of total fulfilment, or one who has done all that there is to be done). The aspirant obtains the grace of the Lord by worshipping Hims with his proper duty. The Lord gives him dispassion, discrimination, devotion to knowledge. The Lord removes his veil of ignorance. To these ever harmonious, worshipping in love? I give the Yoga of discrimination by which they come unto Me. Out of My mere compassion for them? I, dwelling within their Self, destroy the darkness born of ignorance by the luminous lamp of knowledge. (X.10and11)The perfection is JnanaNishtha or devotion to knowledge by which he attains Selfrealisation or becomes identical with the Supreme Being when the veil of ignorance is rent asunder. The way to the attainment of this devotion to knowledge will be described only in a succint manner. The process or method of Selfrealisation will be described only in brief in the following verses. The actual technie has to be learnt direct from a Guna.

The lower self should be controlled with firmness by the Self of pure intellect. The turbulent senses and the mind should be subdued with the help of the pure intellect or reason. Pure reason is a great power. Whenever the senses raise their heads and hiss, they should be hammered by the powerful rod of pure intellect or reason. Reason is the faculty of determination. Pure intellect The intellect that is free from lust, anger, greed, pride, doubt, misconception, etc. It is like a clear mirror. A pure intellect is Brahman Itself. It can be easily merged in Brahman. When the pure intellect is merged in Brahman, the reflected intelligence? Chidabhasa or Jiva, is also absorbed in Brahman. The Jiva becomes identical with Brahman, just as the ether in the pot becomes one with the universal ether when the pot is broken. The self The aggregate of the body and the senses. The aspirant withdraws the senses from their respective objects again and again through the repeated practice of Pratyahara (abstraction) and Dama (selfrestraint). Gradually the senses are fixed in the Self. Their outgoing tendencies are totally curbed. The aspirant attains supreme control of the senses by constant meditation, by the practice of dispassion he coners Raga (attachment), and through the practice of pure love or cosmic love or divine Preme he coners hatred. He abandons all luxuries. He keeps only those objects which are necessary for the bare maintenance of the body. He has neither attachment nor hatred even for those objects which are necessary for that purpose.

Solitude has its own charms. The spiritual vibrations in solitude are wonderfully elevating. Meditation will come by itself without exertion. All saints and sages who have attained Selfrealisation have remained in solitude for a number of years. You will have good meditation if you sit on the bank of a river, in a cave or on the seashore or in a jungle. During the Christmas and Easter holidays you can all enjoy the peace of solitude. It is very necessary to live in solitude at least for a month or a fortnight in a year for the householders. Instead of wasting time, energy and money in Calcutta or any other city, during the holidays, live in holy places like Rishikesh? Uttarakasi or Naimisaranya drink the nectar of peace in such places by doing Anushthana (intense and systematic spiritual practice) or Japa of a Mantra and attain immortality. If you once taste the bliss of solitude you will never forget it. Every year you will attempt to taste it again. He who takes too much food (a glutton) is ite unfit for meditation or the spiritual path. Too much food will produce laziness, a halfsleepy state and deep sleep also. Eat to live. Eat in moderation. You will have a light body and light, cheerful and serene mind. This will help you in your practice of meditation. Observe Mauna or the vow of silelnce for a week or a month. Observe the vow for two hours daily. Control the body. Practise Ahimsa and Brahmacharya. Meditate on the Self or on the Lord Hari with four hands, or on Lord Krishna? Rama or Siva. Be regular in your meditation and gradually increase the period of meditation from 15 minutes to 3 or 6 hours at a sitting. If you are a wholetimed aspirant, spend the whole time in meditation. If you are not able to do this, do Likhita Japa (writing the Mantra) and Kirtan (singing the Names and glories of the Lord). Study religious books in the interval. Only advanced aspirants can meditate for a long time. Watch the mind and cultivate dispassion. Energy will leak out through the senses if you are careless and nonvigilant. If energy leaks out, you cannot have good meditation. Dispassion is indifference to sensual enjoyments herein and hereafter, absence of desire for visible and invisible objects. You must have steady, lasting and sustained dispassion. It should not wane. It should be a constant attitude of the mind. You must be fully established in dispassion. In doing the Anushthana for 40 days live on milk and fruits or light diet. Take only 3 or 4 articles of food. Take one meal only. Sleep on the floor. Observe celibacy and the vow of silence. Do not come out of the room. Speak little if you do not observe perfect silence. Do the Anushthana on the banks of the Ganga or any sacred river. Try to do one or several Purascharanas of your Ishta Mantra. If there are five letters (syllables in English) in the Mantra? 500?000 repetitions of the Mantra will constitute one Purascharana.

Egoism Identifying the Self with the body, etc. This is the error of mistaking the physical body for the pure immortal Self. Balam That strength which is combined or united with passion, desire and attachment, and not the physical or other strength. Physical strength is natural. It is not possible to abandon this physical strength. Darpam Arrogance, insolence, selfassertive Rajasic vehemence this follows the state of exaltion.,Man becomes arrogant when he possesses wealth or much learning. When he becomes arrogant he violates Dharma and does wicked deeds. The aspirant even abandons the things which are necessary for the bare maintenance of the body. He becomes a ParamahamsaParivrajaka, a wandering or itinerant ascetic. He has no attachment to his body. He knows that even the body does not belong to him. Santa Peaceful, tranil, serene. Such an aspirant who has devotion to Selfknowledge, and who is endowed with the above virtues is fit to become Brahman.

Brahmabhutah Having attained to Brahman. His attainment of perfect freedom or oneness with the Supreme is described in the next verse. He is tranilminded. He is in a state of balance and eanimity. There is nothing connected with the little personality that may cause him to grieve or prompt him to feel desire. When this state is attained, the multiplicity of objects gradually disappears and he perceives only unity everywhere. The waking and dream consciousness that gives rise to false knowledge gradually passes away. He does not grieve about his bodily wants. If he fails in his attempt to fulfil them, he does not grieve either. He always keeps evenness of mind in success and failure. He has no longing for any object that is not attained. Na sochati na kankshati can also be interpreted as he neither grieves nor exults. Samah sarveshu bhuteshu may also mean he puts himself in the position of others and feels for others. If anyone is in acute agony or distress, he himself feels that he is affected. His heart is very tender and soft. He is extremely compassionate and merciful. He considers that the pleasure and pain of all beings are his own. If others rejoice he also rejoices if others are in distress, he also is distressed. His heart is so much expanded that he feels for all. Jealousy, narrowness of heart, pettymindedness, the idea of separateness, all barriers that separate man from man, prejudices of all sorts and dislike for others -- all vanished in toto. He has cosmic love. He is a cosmic benefactor. He is the friend of all. This state of expansion is beyond description. One has to experience it for oneself. Such a devotee or aspirant attains supreme devotion to Me, the fourth or the highest of the four kinds of devotion mentioned in verse 16 of chapter VII, viz., devotion of knowledge of the man of wisdom. (Cf. II.70)

My devotee? O Arjuna, who has attained to union with Me through singleminded and unflinching devotion is verily My very Self. Devotion culminates in knowledge. Devotion begins with two and ends in one. ParaBhakti (supreme devotion) and Jnana are one. Devotion is the mother. Knowledge is the son. By devotion he knows that I am allpervading pure,consciousness he knows that I am nondual, unborn, decayless, causeless, selfluminous, indivisible, unchanging he knows that I am destitute of all the differences caused by the limiting adjuncts he knows that I am the support, source, womb, basis, and substratum of everything he knows that I am the ruler of all beings he knows that I am the Supreme Purusha, the controller of Maya, and that this world is a mere appearance. Thus knowing Me in truth or in essence, he enters into Me soon after attaining Selfknowledge. The act of knowing and the act of entering are not two distinct acts. Knowing is becoming. Knowing is attaining Selfknowledge. To know That is to become That. Entering is knowing or beoming That. Entering is the attainment of Selfknowledge or Selfrealisation. These are all jugglery of words only. Knowing and entering are synonymous terms. It is very difficult to understand or comprehend transcendental spiritual matters. The teachers use various terms or expressions, analogies, similes, parables, stories, etc. to make the aspirant grasp the matter clearly and lucidly. Words are imperfect and languages are defective. They cannot fully express the inner spiritual experiences. The teacher somehow or other expresses to the students or aspirants these spiritual ideas. The aspirant himself will have to realise the Self. That is beyond the reach of words of expressions or analogies of similes. How can there be similes for that nondual Brahman These words are a sort of help or prop for the aspirants to lean upon in the beginning to understand spiritual matters. When he realises the Self, these words are of no value to him. He himself becomes an embodiment of knowledge.

Worshipping Me with the flowers of his good actions he reaches the imperishable Brahmic seat of ineffable splendour through My grace. He attains union with Me and enjoys the supreme bliss. If by chance he commits some prohibited actions, still, as in the Ganga (Indias most holy river) the waters of the drains and roads find union, so My devotee, becoming united with Me, is unaffected by these prohibited actions. Worship of the Lord through ones duties purifies the heart of the aspirant and prepares him for the devotion to knowledge which eventually leads him to the attainment of Selfrealisation. The Yoga of Devotion is eulogised here. All actions Good actions and even the prohibited actions. He who takes shelter in Me? Vaasudeva, the Lord, with his whole self centred in Me attains the eternal abode of Vishnu, by the grace of the Lord.

Do thou? O Arjuna, surrender all thy actions to Me whilst at the same time fixing thy mind on discrimination. Then through that discrimination thou wilt see thy Self as separate from the body and activity and existing in My pure Being. Chetasa Mentally with the discriminative faith that knowledge finally leads to liberation when the heart is purified through selfless works done with the spirit of offering to God. Sarvakarmani All actions producing visible and invisible results. Me The Lord As taught in verse 27 of chapter IX Whatever thou doest, whatever thou eatest, etc., do thou dedicate all thy actions to Me. Matparah Taking Me? Vaasudeva, as the supreme goal, and his whole self centred in Me. Resorting to Buddhi Yoga As thy sole refuge steadymindedness.

When thy mind? O Arjuna, through onepointed devoion is fixed on Me, thou shalt by My grace cross over all difficulties and obstacles. But shouldst thou not take My teaching to heart and through pride disregard it, thou shalt be ruined. Difficulties Obstacles, snares, pitfalls, temptations on the spiritual path and various sorts of other difficulties of Samsara, diseases, etc. Egosim The idea that thou art a learned man. Thou shouldst not think I am independent. I know everything. I am a wise man. Why should I take the advice of another

This strong determination of thy mind will be rendered utterly futile by thy inner nature thy nature will constrain thee thy nature as a warrior will compel thee to fight. It is a mere illusion to say that thou art Arjuna, that these are thy relatives and that to kill them will be a sin.

Thou art endowed? O Arjuna, with martial alities, prowess, valour, skill, etc. Thou art, therefore, bound by these innate alities. Thou wilt be forced to fight by thy own nature. Nature will constrain thee to fight, much against thy will.

Isvara The Lord the Ruler of the universe Narayana. The Lord abides in the hearts of all beings. It is He Who has given a gift of this marvellous machine to you. It is by His power that all bodies move. The Lord is the real Actor within. By Maya By causing illusion. He causes all beings to revolve like wooden dolls mounted on a machine. (Cf. X.20. XIII.18)

Do total and perfect surrender to the Lord. Do not keep any secret desires for silent gratification. Desire and egoism are the two chief obstacles that stand in the way of selfsurrender. Kill them ruthlessly. Run to the Lord for shelter with all thy being for freeing thyself from the troubles, afflictions and sorrows of Samsara. Take the Lord as the sole refuge. Then by His grace, thou shalt obtain supreme peace and attain to the supreme, eternal Abode.

Thus has wisdom, more profound than all secrets, been declared to thee by Me. This teaching is well known as the Gita, the essence of all the Vedas. If anyone follows it and lives in the spirit of this teaching he will certainly attain supreme peace, highest knowledge and immortality. There is no doubt about this. I have revealed the mystery of this secret treasure to thee as thou art dear to Me? O Arjuna. It The teaching declared above. Reflect fully over everything that has been taught to thee.

Now listen once more with rapt attention to My words. Thou art very dear to Me. Thou art a sincere aspirant. Therefore I am telling thee this most mysterious truth. Hear from Me this mystery of all mysteries. I shall tell it to you again to make a deep impression on your mind, although it has been declared more than once. I do not hope to get any reward from thee. Thou art My most beloved friend and disciple. Therefore I will speak what is good for thee, the means of attaining Selfrealisation. This is the supreme good or the highest of all kinds of good for thee.

Develop onepointedness of mind. Fix thy thought on Me. If the mind wanders bring it again and again to the centre or point or object of meditation, through constant practice. Offer all thy actions to Me. Let thy tongue utter My name. Let thy hands work for Me. Let thy feet move for Me. Let all thy actions be for Me. Give up hatred towards any living creature. Bow down to Me. Then thou wilt attain Me. The Lord gives Arjuna His definite word of promise or solemn declaration. Having received My grace thou wilt gain complete knowledge of Me and that in itself will indeed lead to thy absorption into My Being. O Arjuna, looking up to Me alone as thy aim and the sole refuge, thou shalt assuredly come to,Me. Have faith in the words of the Lord and make a solemn promise. Take the Lord as your sole refuge. You will attain final emancipation. The secret of devotion is to take the Lord as your sole refuge. In the next verse the Lord proceeds to speak of the gist of selfsurrender. (Cf. IX.34XII.8)

This is the answer given by the Lord to the estion put by Arjuna in chapter II, verse 7 I ask Thee which may be the better tell me that decidedly. I am Thy disciple, suppliant to Thee teach me. All Dharmas Righteous deeds, including Adharma all actions, righteous or unrighteous, as absolute freedom from all actions is intended to be taught here. Taking refuge in Me alone implies the knowledge of unity without any thought of duality knowing that there is nothing else except Me, the Self of all, dwelling the same in all. If thou art established in this faith? I shall liberate thee from all sins, from all bonds of Dharma and Adharma by manifesting Myself as thy own Self. To behold forms is the Dharma of the eye. The support or substratum of all forms is Brahman. When you look at an object behold Brahman Which is the one essence and abandon the form as it is illusory and unreal. Have the same attitude towards the other objects which pertain to the other senses. Give up the JivaDharma (the notions I am the doer o actions? I enjoy. I am a Brahmana. I am a Brahmachari. I am endowed with a little knowledge and power, etc. and get yourself established in BrahmaBhavana (the understanding or knowledge I am Brahman). This is what is meant by taking refuge in Lord Krishna, according to the Vedantins. Work ceaselessly for the Lord but surrender the fruits of all actions to the Lord. Take the Lord as your sole refuge. Live for Him. Work for Him. Serve Him in all forms. Think of Him only. Meditate on Him alone. See Him in all forms. Think of Him only. Meditate on Him alone. See Him everywhere. Worship Him in your heart. Consecrate your life, all actions, feelings and thoughts to the Lord. You will rest in Him. You will attain union with Him. You will attain immortal supreme peace and eternal bliss. This is the view of another school of thought. Sri Sankara very strongly refutes the idea that knowledge in conjunction with Karma (action) produces or leads to liberation. He says that Karma and knowledge may not go together in the same man, that karma helps the man to get purification of the heart, and that right knowledge of the Self alone will give him absolute freedom from Samsara. He says that work and knowledge are like darkness and light, that action is possible only in this universe of illusory phenomena which is the projection of ignorance and knowledge dispels this ignorance. (Cf. III.30IX.22)

This The scripture which has been taught to you. Service To the Guru. The scripture can be taught to him who does not speak ill of the Lord, who is a man of austerities, who is devoted, who is thirsting to hear and who renders service to his Guru. One who cavils at Me He who disregards Me taking Me for an ordinary man, who does not like to be told that I am the Lord.

This supreme secret The teachings of the Gita as taught above in the form of a dialogue between Lord Krishna and Arjuna. Why is it called a supreme secret Because it helps one to attain immortality or freedom from the whell of birth and death. He alone, who has devotion, is alified to receive the teachings of the Gita. Teach with the faith that he is thus doing service to the Lord, the Supreme Teacher. Doubtless may also mean freedom from doubts.

He who hands down this Gita to My devotees does immense service to Me. He is very dear to Me. There is none in the present generation who des dearer service to Me, nor shall there be in future also in this world. Bhuvi On earth in this world.

There are four kinds of sacrifice -- Vidhi? Japa? Upamsu and Manasa. Vidhi is ritual. Japa is recitation of a Mantra. Upamsu is Japa done in a whisper. Of the four kinds? JnanaYajna or the wisdomsacrifice comes under Manasa and is, therefore, the highest. The Gita is eulogised as a JnanaYajna. He who studies this scripture with faith and devotion will attain the fruit that is eal to that of performing JnanaYajna or meditation on a deity and the like.

Liberated from sin. Punyakarmanam Of those who have done Agnihotra and such other sacrifices. He too Much more so who understands the teachings of the Gita, lives in its spirit and who practises the most valuable spiritual instructions contained in it.

It is the duty of the spiritual teacher or preceptor to make the aspirant understand the teaching of the scripture and to enable him to attain the goal of life (Moksha). If the student has not grasped the subject he will have to explain it in some other way with similes, analogies and illustrations. That is the reason why Lord Krishna asks Arjuna Has the delusion of thy ignorance been destroyedThis What I have told thee. Have you heard it? O Arjuna, with onepointed mind Have you grasped My teachingDelusion of ignorance The absence of discrimination which is caused by ignorance and which is natural. The destruction of delusion is the aim of all this endeavour on your part to hear the scripture and the exertion on My part as the teacher.

Moha Delusion This is the strongest weapon of Maya to take the Jivas in Her clutch. It is born of ignorance. It is the cause of the whole evil of Samsara. It is as hard to cross as the ocean. Smritih I have attained knowledge of the true nature of the Self. The whole aim of Sadhana or spiritual practice and the study of scriptures is the annihilation of delusion and the attainment of the knowledge of the Self. When one gets it, the three knots or ties of ignorance, viz., ignorance, delusion (desire) and action are destroyed, all the doubts are cleared, and all the Karmas are destroyed. To him who beholds the Self in all beings, what delusion is there, what grief (Isavasya Upanishad? 7)I shall do Thy word Arjuna means to say? I am firm in Thy ?nd. Through Thy grace I have achieved the end of life. I have nothing more to do.

Wonderful because it deals with Yoga and transcendental spiritual matters that pertain to the mysterious immortal Self. Whenever good, higher emotions manifest themselves in the heart the hair stands on end. Devotees often experience this horripilation.

Through the grace of Vyasa By obtaining the divine eye from him. Yoga This dialogue between Krishna and Arjuna? I have heard it direct from Him. This dialogue is called Yoga because it treats of Yoga and it leads to the attainment of union with the Lord.

Rajan King Dhritarashtra to whom the Gita is narrated by Sanjaya. Punyam Holy because the mere hearing of the dialogue destroys a multitude of sins and makes the hearer pious and Godfearing and turns his mind towards God.

Form The Cosmic Form. (Cf. XI)

This verse is called the Ekasloki Gita, i.e.? Bhagavad Gita in one verse. Repetition of even this one verse bestows the benefits of reading the whole of the scripture. Wherever On that side on which. Yogesvarah The Lord of Yoga. Krishna is called the Lord of Yogas as the seed of all Yogas comes forth from Him. Dhanurdharah The wielder of the bow called the Gandiva. There On the side of the Pandavas. Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the eighteenth discourse entitledThe Yoga of Liberation by Renunciation. OM SHANTIH SHANTIH SHANTIH ,,