Arjuna:
Krishna, I would like to know separately the true meaning of Sanyas and of Tyaga.
Krishna:
Sanyas, the learned say, is the giving up of all actions prescribed for getting desired things. However, other experts say, tyaga is giving up of expectation of results of all actions.
Some say that all actions are harmful and should be avoided, while others say that actions like sacrifice, offering, and penance should not be given up.
My decision regarding it is thus: tyaga is of different types. Sacrifice, giving, and penance should never be given up; they should definitely be carried out.
These actions serve to purify the mind. Even these actions should be done without attachment and without expectations, this is my firm conviction.
Giving up the obligatory duties is not correct. Giving them up because of ignorance is what would be called tamasic.
If an action is shunned because it is difficult, or because of fear that it may be tiring, then it would be rajasic and is of no good.
If the obligatory duties are done, because of conviction that they are to be done, without attachment and worry about result, it will be considered satvic.
A satvic wise tyagi, who has got over all his doubts, does not resent unpleasant actions, nor is he attached to pleasant ones.
It is not possible for any living creature to give up actions altogether. He who has renounced expectations of results is what is meant by tyagi.
Pleasant, unpleasant and mixed, are the three results of action in the hereafter for those other than tyagis. For a tyagi it is never so.
The causes of action are these five, I tell you; they are described as necessary concomitants for all actions, in the Sankhya philosophy,which has gone deeply into these things: site, agent, various instruments, different kinds of movements, and fifthly chance.
Whatever one does, bodily, oral or mental, lawful or unlawful, has these five for their cause. When it is so, if anybody considers the unattached self to be acting, such an untrained foolish man does not know the truth.
He who is not conscious of himself as the agent, and whose mind is not affected by self-interest, does not actually kill, and is not accountable for it, even if he destroys the whole world.
Knowledge, subject of knowledge, and the knower, are the threefold stimulus to action. Instrument, object of action and the person who acts constitute action.
Knowledge, action and the performer are also of three types, in the scheme of classification of Sankhya philosophy, and they are as follows.
That knowledge, which sees the one eternal principle in all beings,undivided in what appears divided, is satvic.
That knowledge, which sees the many different souls in beings, as separate, is rajasic.
The knowledge, trivial and superficial, which is stuck unreasonably in one thing as if it is the all, is tamasic.
Satvic action is that which is obligatory, done without attachment,without longing or revulsion, and without expectation of rewards.
That action done with great exertion, for the sake of rewards, or for pride, is rajasic.
The action done without any regard of consequences,capacity, loss, and harm to others, undertaken out of ignorance, is tamasic.
In addition, a satvic performer is he, who is energetic and enthusiastic, unmoved in success and failure, without attachments, and does not glorify himself.
The rajasic is ambitious, violent, unclean,seeks rewards of actions, and prone to cycles of jubilation and frustration.
The tamasic is careless, crude, boastful, obstinate,revengeful, indolent, depressed, and procrastinating.
In the same way, it is possible to classify judgment and perseverance into three types, which I shall fully describe:
The judgment is satvic, which discriminates between action, inaction,between right and wrong actions, and between what liberates, and what binds.
Rajasic does not see properly the difference between duty and its opposite, between what should be done and what should not be done.
The tamasic in his ignorance sees all perversely, mistaking wrong for right.
That perseverance, which sustains all actions, of the mind, body or the sense organs, in unfailing practice of yogic principles, is satvic.
Perseverance with which all family duties, enjoyments and wealth are pursued, all the time prepossessed with results, is rajasic.
That perseverance is tamasic, which inclines a man of low intelligence continuously to sleep, fear, sadness, depression, and intoxication.
Now I shall tell you about happiness, which also can be of three kinds.
Satvic happiness is such as with practice becomes enjoyable, and ends all sorrows. Seemingly like poison in the beginning, this happiness,coming from purity of mind, becomes like nectar in the end.
What is like nectar in the beginning, due to the sensuousness of objects, turns to poison, in the case of rajasic happiness.
That kind of happiness is tamasic, which comes from lethargy and sleep, and which is like poison, in the beginning as well as in the end.
There is indeed no living being that is devoid of these properties of nature, on earth or among gods in heaven.
Duties are distributed among brahmins, kshatriyas, vaishyas, and shudras, according to their natural qualities.
Physical and mental restraint, cleanliness, patience, straightforwardness, knowledge of theory and practice, are the natural qualities of a Brahmin, determining his actions.
Valour, vigor, endurance, skill, not running away from battle, are a Kshatriya's natural qualities.
Farming, cattle breeding, and trade are the natural qualities of vaishyas, and assisting others is a shudra's natural quality.
Adhering to one's own duties, man gets success; I shall tell you how one succeeds by doing his duty.
Man achieves success by worshipping that from which all these actions originate and which pervades all this.
One's own duty, even when defective, is better than another's, though well done. No one will incur sin by doing what is dictated by one's character.
You should never give up the work, suited to your nature, even if it has faults. All ventures are accompanied by faults, just as fire is accompanied by smoke.
He, who has no attachments, who is his own master, and who has no longings, attains the ultimate liberation from the bonds of action by renunciation.
Listen to ME, briefly I shall tell you how a liberated man attains oneness with the universal soul, in which is centered all supreme knowledge.
He is ready for oneness with Brahma, who is possessed of a pure mind, perseveres in self-control, is not attached to sensual pleasures, has overcome longing and revulsion, loves solitude, eats lightly, restrains bodily, oral and mental activities, practices continuously introspection, finds no pleasure in material things, is devoid of egoism, strong-handedness, pride, passion, temper, greediness, and remains unselfish and calm.
Realizing his identity with Brahma, and always cheerful, he has no occasion to be sorry or to long for anything.
Considering all beings as equal, he attains the highest kind of devotion to Me. With that devotion, he understands what and how much I am, and knowing Me in full, enters the next, ultimate state.
He who always does, with full faith in Me, all one's work, attains the eternal unchanging state, by My grace.
Mentally leaving all your actions in My hands, and practicing the yoga of introspection, think always of Me.
With Me always in your mind, you will overcome by My grace all difficulties. However, if, out of egoism, you do not listen to Me, you will be the loser.
In addition, if you, out of egoism, think that you will not fight, it is a futile attempt; nature will force you.
Bound by your natural propensities to act, you will helplessly do what out of ignorance you do not want to do.
God resides in the hearts of all beings, propelling, by His magical power, all beings round and round as if seated in a revolving wheel.
Arjuna, seek refuge in Him alone whole-heartedly. By His grace, you will reach the ultimate state of eternal peace.
Thus, I have given you the secret knowledge beyond all secrets.Please examine it fully and then do as you consider right.
Listen to My final word on this greatest secret. I am again saying this, for your good, because you are very dear to Me.
Think of Me, be devoted to Me, worship Me, and prostrate before Me.You will certainly come to Me, I promise you. I love you very much. Forget all duties and come to Me for refuge; I will deliver you from all sins.
This should not be told to anybody who has no discipline, who has no devotion to Me, or who does not want to hear and is averse to Me.
He however, who tells this great secret among My devotees, will grow in his devotion to Me and will come to Me, no doubt about it.
There is not, and never will be, among all men anybody who has served Me more than him, and in this world nobody would be dearer to Me.
In addition, I will consider whoever studies this conversation of ours about duty, as having worshipped Me with a sacrifice of knowledge.
He too who will listen to this attentively and with no ill feeling, will go to the happy worlds of the pious.
Arjuna, have you listened to all this attentively? Is your ignorance,born out of delusion, dispelled?
Arjuna:
All delusion is gone. By your grace, I have got back my memory.
I have no more doubts. I will do as you say.
[The narrator Sanjaya concludes:
Thus, I heard the hair-raising wonderful dialogue between Krishna and Arjuna. By the grace of Vyasa, I heard this secret yoga from Krishna, the master yogi himself, describing it in person.
Recalling repeatedly that wonderful form of Krishna, great is my wonder, and I continue to feel great joy! Where there is Krishna, the great yogi, and Arjuna the great archer, there is bound to be glory, victory, prosperity, nobility,righteousness, I am convinced!]
Friday, April 11, 2008
Tuesday, April 8, 2008
Bhagavad Gita : Chapter 17
Arjuna:
Krishna, now what will happen to those who act in faith, but not in accordance with scientific teachings? In which category do they belong, satvic, rajasic, or tamasic?
Krishna:
There are three types of Faith, depending on individual nature, satvic, rajasic and tamasic. Everybody's faith is in accordance with his particular nature.
A person is what his faith is. If his faith is of a particular kind, that type he would be.
Satvic people worship devas, rajasic worship yakshas and rakshasas, tamasic worship ghosts and spirits.
Those who do terrible penances not prescribed in shastras, and full of haughtiness and egotism, senselessly weaken all beings and also ME residing in their own bodies, are of asuric nature.
Food is also similarly of three types, so is sacrifice, and offering of gifts; hear how they are different.
That food is preferred by satvic people, which promotes life, energy,strength, health, pleasure and appetite, and which is tasty, juicy,palatable and not easily spoiled.
And rajasic people like food which is bitter, salty, very hot, sharp, spicy and burningly pungent, and which causes discomfort, aches and diseases.
Food liked by the tamasicis cold, dry, smelly, stale and unclean leftovers.
The sacrifice, performed as a duty worth doing, without desire for result, and in accordance with the rules, is satvic.
Done with the desire for results, or for ostentation, it is rajasic.
The sacrifice done carelessly and without any rules, without mantras, and without feeding of the deserved, without paying for services, is tamasic.
Paying respect to gods, Brahmins, teachers, and other wise men,cleanliness, integrity, abstinence, and nonviolence constitute bodily penance.
Inoffensive, honest, pleasing and helpful speech, and study of holy texts, constitutes oral penance.
Cheerfulness, benevolence,silence, self-control and purity of feelings constitute mental penance.
The threefold penance is called satvic, if it is performed with full faith, and with no desire for result.
The penance done to get honours and approval, and out of pride, is what is called here rajasic.
That done with ignorant expectations and self-torture, or for hurting others is said to be tamasic.
The gift given as one's duty to a deserving person, who has not done anything for you, at proper time and place, is considered satvic.
That done reluctantly with expectations of return or for some other result is rajasic.
That given to the undeserving, at wrong time and place,unwelcome, and disregarded is tamasic.
Om, Tat, and Sat are the three accepted symbols of Brahma; brahmins,vedas and sacrifices are from old covered by them.
Therefore the sacrifices, offerings, penances, stipulated in scriptures, are always performed by the adherents of vedas with the word "Om."
Those, who seek liberation, perform the various types of sacrifices,offerings and penances, without regard for results, and say the word"Tat""Sat" is used in the senses of both real and good, as well as to indicate worthy deeds.
Performance of sacrifices, offerings, and penances are all therefore called sat; so also all acts to further them.
And all this done carelessly and without faith is called "asat"; with such no use here or in the other world.
Krishna, now what will happen to those who act in faith, but not in accordance with scientific teachings? In which category do they belong, satvic, rajasic, or tamasic?
Krishna:
There are three types of Faith, depending on individual nature, satvic, rajasic and tamasic. Everybody's faith is in accordance with his particular nature.
A person is what his faith is. If his faith is of a particular kind, that type he would be.
Satvic people worship devas, rajasic worship yakshas and rakshasas, tamasic worship ghosts and spirits.
Those who do terrible penances not prescribed in shastras, and full of haughtiness and egotism, senselessly weaken all beings and also ME residing in their own bodies, are of asuric nature.
Food is also similarly of three types, so is sacrifice, and offering of gifts; hear how they are different.
That food is preferred by satvic people, which promotes life, energy,strength, health, pleasure and appetite, and which is tasty, juicy,palatable and not easily spoiled.
And rajasic people like food which is bitter, salty, very hot, sharp, spicy and burningly pungent, and which causes discomfort, aches and diseases.
Food liked by the tamasicis cold, dry, smelly, stale and unclean leftovers.
The sacrifice, performed as a duty worth doing, without desire for result, and in accordance with the rules, is satvic.
Done with the desire for results, or for ostentation, it is rajasic.
The sacrifice done carelessly and without any rules, without mantras, and without feeding of the deserved, without paying for services, is tamasic.
Paying respect to gods, Brahmins, teachers, and other wise men,cleanliness, integrity, abstinence, and nonviolence constitute bodily penance.
Inoffensive, honest, pleasing and helpful speech, and study of holy texts, constitutes oral penance.
Cheerfulness, benevolence,silence, self-control and purity of feelings constitute mental penance.
The threefold penance is called satvic, if it is performed with full faith, and with no desire for result.
The penance done to get honours and approval, and out of pride, is what is called here rajasic.
That done with ignorant expectations and self-torture, or for hurting others is said to be tamasic.
The gift given as one's duty to a deserving person, who has not done anything for you, at proper time and place, is considered satvic.
That done reluctantly with expectations of return or for some other result is rajasic.
That given to the undeserving, at wrong time and place,unwelcome, and disregarded is tamasic.
Om, Tat, and Sat are the three accepted symbols of Brahma; brahmins,vedas and sacrifices are from old covered by them.
Therefore the sacrifices, offerings, penances, stipulated in scriptures, are always performed by the adherents of vedas with the word "Om."
Those, who seek liberation, perform the various types of sacrifices,offerings and penances, without regard for results, and say the word"Tat""Sat" is used in the senses of both real and good, as well as to indicate worthy deeds.
Performance of sacrifices, offerings, and penances are all therefore called sat; so also all acts to further them.
And all this done carelessly and without faith is called "asat"; with such no use here or in the other world.
Bhagavad Gita : Chapter 16
Fearlessness, purity of mind, cultivation of knowledge,generousness, control, sacrifice, studiousness, nonviolence,truthfulness, keeping temper, readiness to give up, calmness, absence of maliciousness, sympathy towards beings, freedom from malice,softness, humility, absence of waywardness, energetic nature,patience, endurance, cleanliness, not being hurtful, and absence of self-glorification, are the qualities of those who have inherited the godly personality.
Haughtiness, pride, egotism, temper, roughness, ignorance are the qualities of those who have got the asuric, demoniac, personality.
The godly qualities lead to liberation; the asuric to bondage. Don't worry, Arjuna, you have surely inherited the godly nature.
There are two main types of created beings in the world: godly and demoniac. The godly nature has been elaborately described, now hear the demoniac.
Demoniac people do not know when to act and when not to; there is no cleanliness, or good conduct, no truthfulness in them.They consider the world to be false, without firm basis, anarchical,born at random, and with no cause other than chance.
Adhering to this view, these lost souls of low intelligence turn enemies of the world and do all sorts of terrible acts. Of insatiable greed, haughty, proud and passionate, they cling in their ignorance to false beliefs and engage in dirty habits.
Worrying till death and in no measure, indulging in enjoyments, they conclude that there is nothing else in life!
Bound by hundreds of wishful thoughts, slave to passion and temper,they try to accumulate wealth unlawfully for their enjoyment."I got this today, tomorrow I will get that, I have this much money,and I will have more still, I have killed this enemy, and I will kill others also, I am master of all, I have all I want, I am successful, I am powerful and happy, I am prosperous, I am aristocratic, who is there equal to me? I will perform sacrifices, give alms, and have a nice time."
So on they, deluded by their own ignorance, fall into the depths of hell, distracted by innumerable worries, caught in the coils of delusion, and interested only in pandering to their desires.
Glorifying themselves, stiff and intoxicated with wealth and honours,they perform sacrifices for name's sake and follow no rules.
Full of egotism, power, pride, passion, temper, and jealousy, they torture Me in their as well as others' bodies.
I will incessantly push these lowest of men, cruel and full of hatred, into asuric births. Born in asuric families, deluded birth after birth, they, without being able to reach ME, end in the lowest condition.
This self-annihilating gate to Hell is threefold: passion, temper and greed. Therefore these three should be avoided.
He, who, not obeying the scientific dictates, acts willfully, will not get success, happiness or progress.Therefore science should be your standard in deciding what is to be done or not done.
You must act in accordance with scientific teachings.Freed from these gates of darkness, man will do what is best for him,and will attain the highest of places.
Haughtiness, pride, egotism, temper, roughness, ignorance are the qualities of those who have got the asuric, demoniac, personality.
The godly qualities lead to liberation; the asuric to bondage. Don't worry, Arjuna, you have surely inherited the godly nature.
There are two main types of created beings in the world: godly and demoniac. The godly nature has been elaborately described, now hear the demoniac.
Demoniac people do not know when to act and when not to; there is no cleanliness, or good conduct, no truthfulness in them.They consider the world to be false, without firm basis, anarchical,born at random, and with no cause other than chance.
Adhering to this view, these lost souls of low intelligence turn enemies of the world and do all sorts of terrible acts. Of insatiable greed, haughty, proud and passionate, they cling in their ignorance to false beliefs and engage in dirty habits.
Worrying till death and in no measure, indulging in enjoyments, they conclude that there is nothing else in life!
Bound by hundreds of wishful thoughts, slave to passion and temper,they try to accumulate wealth unlawfully for their enjoyment."I got this today, tomorrow I will get that, I have this much money,and I will have more still, I have killed this enemy, and I will kill others also, I am master of all, I have all I want, I am successful, I am powerful and happy, I am prosperous, I am aristocratic, who is there equal to me? I will perform sacrifices, give alms, and have a nice time."
So on they, deluded by their own ignorance, fall into the depths of hell, distracted by innumerable worries, caught in the coils of delusion, and interested only in pandering to their desires.
Glorifying themselves, stiff and intoxicated with wealth and honours,they perform sacrifices for name's sake and follow no rules.
Full of egotism, power, pride, passion, temper, and jealousy, they torture Me in their as well as others' bodies.
I will incessantly push these lowest of men, cruel and full of hatred, into asuric births. Born in asuric families, deluded birth after birth, they, without being able to reach ME, end in the lowest condition.
This self-annihilating gate to Hell is threefold: passion, temper and greed. Therefore these three should be avoided.
He, who, not obeying the scientific dictates, acts willfully, will not get success, happiness or progress.Therefore science should be your standard in deciding what is to be done or not done.
You must act in accordance with scientific teachings.Freed from these gates of darkness, man will do what is best for him,and will attain the highest of places.
Monday, April 7, 2008
Bhagavad Gita : Chapter 15
They talk about the undecaying banyan tree, with its roots at top, and branches down, and its branches are the scriptures.
He, who understands this, understands the Vedas indeed.
Upwards and downwards in the mortal world, spread its branches,nourished by natural properties, sprouting objects of enjoyment; its action-inciting roots also grow upwards and downwards.
Its form, beginning or end, its base are not known. Cutting down this deep-rooted tree by means of detachment, should that path be searched, once in which there is no return.
That primordial Person,from whom start all actions from of old, is to be approached for guidance.
Only they, who have no ego-delusions, have overcome the weakness of attachments, have no passionate longings, and are free from the binding pairs of pain and pleasure, attain, without losing their way,that imperishable state.
And that state is such that no sun or moon illuminate it. There is no return, once that high state of MINE is reached!
It is only a part of ME, that in the mortal world takes the form of the soul, and it carries with it the natural powers of the six sense organs including the mind.
Whichever body this divine soul enters or leaves, it takes these along, just as the air takes the scents from inside of things.
It experiences the objects, through ear,eye, touch, tongue,nose and the mind. Deluded people do not perceive this soul with its qualities,as it enters, experiences and leaves; only those whose eyes are opened by knowledge perceive it.
The yogis who practise continuously see the soul inside themselves; the senseless people with no self-control never can do it, however much they try.
The energy in the sun that brightens up the whole world, that in the moon and in the fire, is all My energy.
I enter the world and support all beings. I become the Soma in the form of sap and nourish all plants.
I enter the world and, by my strength, support all beings. I become the fire in the bodies of living beings, and, with the help of life-forces, digest the four different types of food.
I am present in the hearts of all; from Me come memory and learning, as well as their loss; it is I alone who is the subject of all scriptures; I initiated the vedanthic philosophy and I alone understand the Vedas.
Thus I have told you the most secret of sciences. Anybody who understands this will be truly wise and will achieve his life-aim.
He, who understands this, understands the Vedas indeed.
Upwards and downwards in the mortal world, spread its branches,nourished by natural properties, sprouting objects of enjoyment; its action-inciting roots also grow upwards and downwards.
Its form, beginning or end, its base are not known. Cutting down this deep-rooted tree by means of detachment, should that path be searched, once in which there is no return.
That primordial Person,from whom start all actions from of old, is to be approached for guidance.
Only they, who have no ego-delusions, have overcome the weakness of attachments, have no passionate longings, and are free from the binding pairs of pain and pleasure, attain, without losing their way,that imperishable state.
And that state is such that no sun or moon illuminate it. There is no return, once that high state of MINE is reached!
It is only a part of ME, that in the mortal world takes the form of the soul, and it carries with it the natural powers of the six sense organs including the mind.
Whichever body this divine soul enters or leaves, it takes these along, just as the air takes the scents from inside of things.
It experiences the objects, through ear,eye, touch, tongue,nose and the mind. Deluded people do not perceive this soul with its qualities,as it enters, experiences and leaves; only those whose eyes are opened by knowledge perceive it.
The yogis who practise continuously see the soul inside themselves; the senseless people with no self-control never can do it, however much they try.
The energy in the sun that brightens up the whole world, that in the moon and in the fire, is all My energy.
I enter the world and support all beings. I become the Soma in the form of sap and nourish all plants.
I enter the world and, by my strength, support all beings. I become the fire in the bodies of living beings, and, with the help of life-forces, digest the four different types of food.
I am present in the hearts of all; from Me come memory and learning, as well as their loss; it is I alone who is the subject of all scriptures; I initiated the vedanthic philosophy and I alone understand the Vedas.
Thus I have told you the most secret of sciences. Anybody who understands this will be truly wise and will achieve his life-aim.
Sunday, April 6, 2008
Bhagavad Gita : Chapter 14
Again I shall describe to you that knowledge above all knowledge, with which the sages have attained the highest of states.
Those who have become like ME, with the aid of this knowledge, will not be born at the time of creation, nor will they suffer at the dissolution of the world.
The great Nature is the womb, in which I place the seed from which is the birth of all beings. Arjuna, whatever forms come from different wombs, Nature is the common womb, and I the seed.-providing father.
The immortal soul is bound in the body by the natural qualities, satva, rajas, and tamas.Among them, satva is pure and shining, and does no harm. It binds through attachment to happiness and to knowledge.
Rajas is, it is to be understood, coloured and born out of greed, and it binds through attachment to action. Tamas is born out of ignorance, and is soporific, and binds through proneness to mistakes, laziness and sleepiness.
Satva inclines to happiness, rajas to activeness, and tamas, clouding the intelligence, to mistakes. Satva, overcoming the other two, comes forth sometimes; rajas sometimes overcomes the other two; and similarly tamas the others.
When in all the sense organs in the body, intelligence shines, then you know that satva is dominant; When rajas is dominant, come ambition, restlessness,venturesomeness,and inability to stop work. And when tamas is dominant, come dullness, inertia, mistakes, and confusion.
Satvic persons go up, rajasic remain where they are, and the tamasic, at the bottom of these qualities, go down.When the self understands that all actions are done by these Natural properties alone, and realizes the One beyond the senses, then he indeed becomes ME.
It is when the self rises beyond these properties belonging only to the body, that he becomes free of the miseries of birth, death and old age, and attains immortality.
Arjuna:
By what signs can can such a person beyond these natural laws be recognized? How will he conduct himself? And how can one overcome these laws?
Krishna:
He who has gone beyond these laws, is not upset when any of these,satvic, rajasic or tamasic appear, and never long for them when they disappear. As if indifferent, he is not shaken by them; remains firm knowing that this is only the operation of the laws of nature.
He remains same in happiness and sorrow, self-confident, same towards log, stone and gold, same in pain and pleasure, same to praise or censure, mature, same in honour and dishonour, and impartial to friend and foe, and not interested in new ventures.
He who serves ME with undiluted devotion, overcomes these natural laws and attains immortality. I am at the base of the immortal undecaying Brahma, of the eternal laws of Duty, and of the highest happiness.
Those who have become like ME, with the aid of this knowledge, will not be born at the time of creation, nor will they suffer at the dissolution of the world.
The great Nature is the womb, in which I place the seed from which is the birth of all beings. Arjuna, whatever forms come from different wombs, Nature is the common womb, and I the seed.-providing father.
The immortal soul is bound in the body by the natural qualities, satva, rajas, and tamas.Among them, satva is pure and shining, and does no harm. It binds through attachment to happiness and to knowledge.
Rajas is, it is to be understood, coloured and born out of greed, and it binds through attachment to action. Tamas is born out of ignorance, and is soporific, and binds through proneness to mistakes, laziness and sleepiness.
Satva inclines to happiness, rajas to activeness, and tamas, clouding the intelligence, to mistakes. Satva, overcoming the other two, comes forth sometimes; rajas sometimes overcomes the other two; and similarly tamas the others.
When in all the sense organs in the body, intelligence shines, then you know that satva is dominant; When rajas is dominant, come ambition, restlessness,venturesomeness,and inability to stop work. And when tamas is dominant, come dullness, inertia, mistakes, and confusion.
Satvic persons go up, rajasic remain where they are, and the tamasic, at the bottom of these qualities, go down.When the self understands that all actions are done by these Natural properties alone, and realizes the One beyond the senses, then he indeed becomes ME.
It is when the self rises beyond these properties belonging only to the body, that he becomes free of the miseries of birth, death and old age, and attains immortality.
Arjuna:
By what signs can can such a person beyond these natural laws be recognized? How will he conduct himself? And how can one overcome these laws?
Krishna:
He who has gone beyond these laws, is not upset when any of these,satvic, rajasic or tamasic appear, and never long for them when they disappear. As if indifferent, he is not shaken by them; remains firm knowing that this is only the operation of the laws of nature.
He remains same in happiness and sorrow, self-confident, same towards log, stone and gold, same in pain and pleasure, same to praise or censure, mature, same in honour and dishonour, and impartial to friend and foe, and not interested in new ventures.
He who serves ME with undiluted devotion, overcomes these natural laws and attains immortality. I am at the base of the immortal undecaying Brahma, of the eternal laws of Duty, and of the highest happiness.
Friday, April 4, 2008
Bhagavad Gita : Chapter 13
This body is called "kshetra", Arjuna, and that which is conscious of it is called "kshetrajna" by the knowing. This kshetrajna inside all bodies is ME only.
The distinguishing between kshetra and kshetrajna is what I would consider as knowledge.
Listen, Arjuna, what this kshetra is, of what kind, how it changes,from where it comes, I shall tell you in brief, and also of what power he is, the kshetrajna.
It has been sung by many seers of old, separately in various kinds of metre, as well as in the aphorisms of Brahmasootra based on reasoning.
Five elements, ego, intellect, basic nature of things, the ten senses,mind, and five objects of sense, like, dislike, pain, pleasure,body structure, consciousness, endurance are in brief kshetra, with all its manifestations.
Humility, absence of self-glorification, of haughtiness, and of violent temper, patience, straightforwardness, respectfulness towards teachers, cleanliness, steadfastness, self control, lack of attachment to objects of senses, absence of egoism, understanding the essential sadness of existence with its birth,death, decay, and disease, lack of attachment to, and identification with, wife, children, and home,equanimity at all times, undiluted and complete devotion to ME, love of solitude, aversion to crowds, constant study of spiritual texts,and finally contemplation of the fruits of self-realization, these are what is called knowledge.
Ignorance is the opposite of all these.
Now I shall tell you what is worth knowing, by which immortality is achieved. Beginning-less, supreme, it is Brahma; it cannot be said to exist or not to exist.
Legs and hands it has everywhere,it has face sand eyes and mouths everywhere, it has its ears everywhere, it surrounds everything.Exhibiting the properties of all senses, but devoid of all senses,unattached, but supporting all, itself devoid of personal qualities but cause of them, inside and outside of all beings, inert and at the same time active, unperceivable because of its smallness, far away and also near.
Pervading undivided all beings, it appears divided; it nourishes,destroys and produces everything.
Light of all lights, untouched by darkness, knowledge and the known,situated in the hearts of all .
I have thus explained concisely what kshetra, what true knowledge,what the ultimate object of knowledge are.
Know that Nature and universal Person are both without beginning. The various manifestations and their qualities are derived from Nature. Cause and effect relation is also a natural phenomenon. The Person it is who experiences.
The Person entering into Nature experiences the qualities inherent in Nature. That is because of his connection to the sense organs of high as well as low born beings.Watching, permitting, protecting, experiencing, dominating, this Person, also called the Supreme Soul, is quite different from Nature.
He who realizes this Person and Nature with its qualities, is never reborn, whatever and wherever he is.
By meditation, some see the Supreme Self in oneself through oneself;some by the Sankhya practice of reasoned thinking, some through detached action of Karmayoga.
There are others who without this knowledge, but hearing from others,practise.They also, following attentively what they heard, do overcome death.Whatever thing is born, animate or inanimate, is from the union of kshetra and kshetrajna, you may understand.
Only he sees, who sees equally in all beings that supreme Person who never dies when all others die.
He, who sees that supreme Power residing equally everywhere, does not weaken himself, and attains the supreme state.
Only he sees, who sees that all actions are done by Nature alone, and that the Self does not do anything.
When one realizes that all the various forms are of only One Reality and emanate from only it, he becomes united with Brahma.
This supreme immortal Soul, even as he resides in mortal bodies, doe snot act and is not affected, because he is without beginning, and he has no qualities.
Just as the all-pervading space, because of its fineness, is not affected, so the Self residing in all bodies, is not affected.
Just as the one sun illuminates the whole world, so the Self illuminates all the non-self, Arjuna.
Those who, through contemplation, know about this difference between the kshetrajna and the kshetra , and about the liberation from Nature, attain the highest.
The distinguishing between kshetra and kshetrajna is what I would consider as knowledge.
Listen, Arjuna, what this kshetra is, of what kind, how it changes,from where it comes, I shall tell you in brief, and also of what power he is, the kshetrajna.
It has been sung by many seers of old, separately in various kinds of metre, as well as in the aphorisms of Brahmasootra based on reasoning.
Five elements, ego, intellect, basic nature of things, the ten senses,mind, and five objects of sense, like, dislike, pain, pleasure,body structure, consciousness, endurance are in brief kshetra, with all its manifestations.
Humility, absence of self-glorification, of haughtiness, and of violent temper, patience, straightforwardness, respectfulness towards teachers, cleanliness, steadfastness, self control, lack of attachment to objects of senses, absence of egoism, understanding the essential sadness of existence with its birth,death, decay, and disease, lack of attachment to, and identification with, wife, children, and home,equanimity at all times, undiluted and complete devotion to ME, love of solitude, aversion to crowds, constant study of spiritual texts,and finally contemplation of the fruits of self-realization, these are what is called knowledge.
Ignorance is the opposite of all these.
Now I shall tell you what is worth knowing, by which immortality is achieved. Beginning-less, supreme, it is Brahma; it cannot be said to exist or not to exist.
Legs and hands it has everywhere,it has face sand eyes and mouths everywhere, it has its ears everywhere, it surrounds everything.Exhibiting the properties of all senses, but devoid of all senses,unattached, but supporting all, itself devoid of personal qualities but cause of them, inside and outside of all beings, inert and at the same time active, unperceivable because of its smallness, far away and also near.
Pervading undivided all beings, it appears divided; it nourishes,destroys and produces everything.
Light of all lights, untouched by darkness, knowledge and the known,situated in the hearts of all .
I have thus explained concisely what kshetra, what true knowledge,what the ultimate object of knowledge are.
Know that Nature and universal Person are both without beginning. The various manifestations and their qualities are derived from Nature. Cause and effect relation is also a natural phenomenon. The Person it is who experiences.
The Person entering into Nature experiences the qualities inherent in Nature. That is because of his connection to the sense organs of high as well as low born beings.Watching, permitting, protecting, experiencing, dominating, this Person, also called the Supreme Soul, is quite different from Nature.
He who realizes this Person and Nature with its qualities, is never reborn, whatever and wherever he is.
By meditation, some see the Supreme Self in oneself through oneself;some by the Sankhya practice of reasoned thinking, some through detached action of Karmayoga.
There are others who without this knowledge, but hearing from others,practise.They also, following attentively what they heard, do overcome death.Whatever thing is born, animate or inanimate, is from the union of kshetra and kshetrajna, you may understand.
Only he sees, who sees equally in all beings that supreme Person who never dies when all others die.
He, who sees that supreme Power residing equally everywhere, does not weaken himself, and attains the supreme state.
Only he sees, who sees that all actions are done by Nature alone, and that the Self does not do anything.
When one realizes that all the various forms are of only One Reality and emanate from only it, he becomes united with Brahma.
This supreme immortal Soul, even as he resides in mortal bodies, doe snot act and is not affected, because he is without beginning, and he has no qualities.
Just as the all-pervading space, because of its fineness, is not affected, so the Self residing in all bodies, is not affected.
Just as the one sun illuminates the whole world, so the Self illuminates all the non-self, Arjuna.
Those who, through contemplation, know about this difference between the kshetrajna and the kshetra , and about the liberation from Nature, attain the highest.
Thursday, April 3, 2008
Bhagavad Gita : Chapter 12
Arjuna:
Of these devotees who always worship you thus, and of those who worship the eternal formless, who has understood best the essence of yoga?
Krishna:
They who worship ME with full faith and devotion are, I consider,the best of yogis.And they also come to ME, who, with all senses under control, worship the undecaying Truth, indescribable ,formless, all-pervading,impregnable, unshakable and constant, and who, regarding all as equals, are committed to the welfare of all beings.
It is however more difficult for them who are attached to the Formless; envisaging the formless is surely not easy for the body-bound souls.
They who do their deeds, leaving the results to ME in full faith, and worship ME, and contemplate on Me and ME alone, I will quickly lift them up from the ocean of birth-cycles.Let your mind and intellect remain fixed in ME.
Certainly you will remain in ME in the hereafter. However if you are not able to concentrate your mind on ME, then, Arjuna, you try to achieve it by practice.
And if you find it difficult to practise regularly, do all your actions for ME. They also who dedicate all actions to ME attain liberation.In case you cannot do even this, try to give up expectations of results while doing your deeds, trusting in ME and controlling your mind.
Reasoned knowledge is better than practice; better than that is contemplation; and renunciation of results is better still. From renunciation comes peace.
The devotee who hates no being, and is friendly, compassionate,unselfish, humble, composed in pain and pleasure, tolerant, always contented, diligently striving , self-controlled, firm in resolve,committed to ME in mind and will, is dear to ME.
He who upsets nobody and is upset by none, who is devoid of excessive joy, anger and fear, is dear to Me.
Independent of circumstances, pure in heart, dexterous, always striving, impartial, healthy, not seeking any gains, such a devotee is dear to ME.
He who is not overjoyed, who is not prone to anger or sorrow, who does not hanker after things, indifferent to good or bad outcome, and is devoted to ME is dear to ME.
Treating friend or foe equally, and same in honour and dishonour, same in heat or cold, in pain or pleasure, detached, same in praise or censure, reserved, satisfied with whatever he gets, not tied to particular place, of steady mind, such a man is dear to ME.
And those devotees who follow, attentively and in full faith, this rejuvenating way of righteousness, as told by ME, is extremely dear to ME.
Of these devotees who always worship you thus, and of those who worship the eternal formless, who has understood best the essence of yoga?
Krishna:
They who worship ME with full faith and devotion are, I consider,the best of yogis.And they also come to ME, who, with all senses under control, worship the undecaying Truth, indescribable ,formless, all-pervading,impregnable, unshakable and constant, and who, regarding all as equals, are committed to the welfare of all beings.
It is however more difficult for them who are attached to the Formless; envisaging the formless is surely not easy for the body-bound souls.
They who do their deeds, leaving the results to ME in full faith, and worship ME, and contemplate on Me and ME alone, I will quickly lift them up from the ocean of birth-cycles.Let your mind and intellect remain fixed in ME.
Certainly you will remain in ME in the hereafter. However if you are not able to concentrate your mind on ME, then, Arjuna, you try to achieve it by practice.
And if you find it difficult to practise regularly, do all your actions for ME. They also who dedicate all actions to ME attain liberation.In case you cannot do even this, try to give up expectations of results while doing your deeds, trusting in ME and controlling your mind.
Reasoned knowledge is better than practice; better than that is contemplation; and renunciation of results is better still. From renunciation comes peace.
The devotee who hates no being, and is friendly, compassionate,unselfish, humble, composed in pain and pleasure, tolerant, always contented, diligently striving , self-controlled, firm in resolve,committed to ME in mind and will, is dear to ME.
He who upsets nobody and is upset by none, who is devoid of excessive joy, anger and fear, is dear to Me.
Independent of circumstances, pure in heart, dexterous, always striving, impartial, healthy, not seeking any gains, such a devotee is dear to ME.
He who is not overjoyed, who is not prone to anger or sorrow, who does not hanker after things, indifferent to good or bad outcome, and is devoted to ME is dear to ME.
Treating friend or foe equally, and same in honour and dishonour, same in heat or cold, in pain or pleasure, detached, same in praise or censure, reserved, satisfied with whatever he gets, not tied to particular place, of steady mind, such a man is dear to ME.
And those devotees who follow, attentively and in full faith, this rejuvenating way of righteousness, as told by ME, is extremely dear to ME.
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