THE SECRET OF KARMA-YOGA
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Basically
there are two paths of Sādhanā: (1) The path of duty or Karma-yoga
and (2) the path of transcendental knowledge, Jnāna-yoga. Karma-yoga is a
very powerful and easy spiritual discipline. Lord Krishna
calls this as the supreme secret (WT=m=] rhsy=m=<) in verse 4.03.
Karma-yoga is considered better of the two paths by Lord Krishna
(5.02) not only because it is easier to practice for anybody, but also it is a
prerequisite for the path of knowledge. (4.38)
Whatever
you do, do it for the benefit of others. Not doing anything for personal
benefit, but for the greater good of all (l=ek: s=]g=>h) is Karma-yoga.
Anybody can attain godhood without giving up anything or without doing any
difficult Sādhanā, just by following the principles of Karma-yoga
described below:
Definition of Karma-yoga
Do your duty to the best of your
ability, O Arjuna, with your mind attached to the Lord, abandoning worry and selfish attachment to the results, and remaining calm in both success and failure. The
calmness of the mind is called Karma-yoga. (2.48)
Working to the best of one’s abilities without becoming selfishly attached to the
fruits of work is called Karma-yoga. (2.50)
A Karma-yogi does not work to enjoy the fruits
of work (m== k:m=*f:lhet=ur< B=Ur< ) and work without
selfish attachment to the fruits of work
(
y==eig=n=/
k:m=* ku:v=*ònt= s=V<g=]
ty=ktv==tm=x=u3y=e ++ç.ââ++)
just for self-purification and God realization. (5.11)
Explanation of Karma-yoga
Four terms have been used at various places in the Gita: (1) giving up
selfish desires (k:=m==n=< ty=ktv==) in 6.24; (2) giving
up attachment (s=]g=] ty=ktv==) in
2.48, 5.10, and 5.11; (3) giving
up attachment to the fruits of work (k:m=*f:D==s=]g=]
ty=ktv==) in 4.20, 18.06, and 18.09; and (4) giving up fruits of work (k:m=*f:l]
ty=ktv==) in 2.51, 5.12,
18.02, and 18.11.
These terms need
explanation for a clear understanding of Karma-yoga. Work or Karma does not
create a Karmic bondage. It is the selfish desire (k:=m==n=<) for personal enjoyment of the fruits of
work that creates attachment (s=]g=m=<) to the fruits causing Karmic bondage.
When there is no selfish desire, there will be no attachment to the fruits of work (k:m=*f:D==s=]g=m=<). Thus by giving up selfish desire, one
gives up the attachment to the fruits of work. Giving up
attachment to the fruits of work is equivalent
to giving up the fruits of work,
k:m=*f:lty==g=. The gist of
Karma-yoga is giving up the selfish motive behind an action.
People generally
misunderstand that one has to give up both the expectation of the fruits of
work and the fruits of work. This is not possible or practical. No one can
perform action without expecting some result. When there is no selfish desire, there will be no attachment to the fruits of work and
renunciation of the fruits of work automatically follows. Thus, Nishkāma
Karma-yoga is giving up selfish motive or desire behind an action that causes
attachment (s=]g=m=<) to the fruits of work. And giving up
the fruits of work (k:m=*f:lty==g=) simply means giving up the personal use
of the fruits of work.
The attachment (s=]g=m=<) to the fruits of work caused by selfish
desires (k:=m==n=<) leads to Karmic bondage. Karmic bondage
is responsible for the cycles of birth and death. When all bonds of Karma is
destroyed, one attains Nirvāna.
How the wise should work
To help each other is the first commandment of the
creator who said: By helping each
other you shall prosper. (3.10) One should perform one’s duty for the welfare
of the society and to set an example. (3.21)
As the ignorant work, O Arjuna, with attachment
to the fruits of work, so the wise should work without attachment,
for the welfare of the society. (3.25) The
wise should not unsettle the minds of the ignorant, who are attached to the fruits of work, but should inspire others by performing all
works efficiently without selfish attachment. (3.26)
Two key verses of Karma-yoga
k:m=*[y=ev==iQ=k:=rst=e m== f:le{=u k:d=c=n= +
m== k:m=*f:lhet=ur< B=Ur< m==
t=e s=V<g==eCstv=< ak:m=*ò[= ++ä.åë++
You have control over your respective duty only, but
no control or claim over the results. The fruits of work should not be your
motive. You should never be inactive. (2.47)
This key verse of the Gita has confused some
commentators and common people who interpret it to mean that one should work
without expecting a fruit. This would mean that Lord Krishna should not expect Arjuna to understand and follow His
teachings! No one can perform action without expecting some
result. This verse means that one should not expect favorable results of your choice only and should accept all results as Prasad (Grace) from God.
This is called Prasād Buddhi, Buddhi-yoga
or Karma-yoga.
One is given the power and the ability
to do one’s respective duty in life, but one is not free to choose the desired results. To work without expecting success or good
results would be meaningless, but to be fully prepared for the unexpected
should be an important part of any planning. Do your duty in life ¾ to the best of your ability ¾ as God’s personal servant without any regard for the
personal enjoyment of the fruits of your work.
Fear
of failure, caused by being emotionally attached to the fruits of work, is the greatest impediment to success because
it robs efficiency by constantly disturbing equanimity of mind. Therefore, duty
should be performed with detached attachment. Success in any undertaking becomes easier if one works hard
without being bothered by the outcome. Work is done more efficiently when the
mind is not continuously — consciously or subconsciously — bothered with the
outcome, good or bad, of an action.
The second part of the verse says one should not
work just for personal enjoyment of the fruits of work, but for the welfare of
all. Also one should never be inactive
and do your best in all endeavors.
b=ui3y=ukt==e
j=h=t=Ih WB=e s=uk&:t=du{k&:t=e
+
t=sm==d< y==eg==y=
y=ujy=sv= y==eg=/ k:m=*s=u k:=Ex=lm=<
++ä.çî++
A Karma-yogi becomes free from both vice and virtue
in this life itself. Therefore, strive for Karma-yoga. Working to the best of
one’s abilities without becoming attached to the fruits of work is called
Nishkāma Karma-yoga or Sevā. (2.50)
Peace,
composure, and freedom from Kārmic bondage await those who work for a
noble cause with a spirit of detachment and do not seek
any personal reward or recognition. Karma-yoga purifies the mind and is a very
powerful and easy spiritual discipline that one can practice while living and
working in society.
Work
is binding if not done with a proper spirit of Karma-yoga. Dexterity or
skillfulness in work is how to perform duty without incurring the bonds of
Karma--- good or bad. This is possible by working without any selfish motive.
Kārma-yogi becomes free
from
Kārmic reaction
Treating pleasure and pain, gain
and loss, and victory and defeat alike, engage yourself in your duty. By doing
your duty this way, you will not incur any Karmic bondage. (2.38)
Human beings are bound by work (Karma) that
is not performed as a selfless service (Sevā, Yajna). Therefore, O Arjuna, becoming free from selfish attachment to the fruits of work, do your duty
efficiently as a service to Me. (3.09)
The one who has abandoned selfish attachment to the fruits of work, and remains ever
content and dependent on no one but God, such a person --- though engaged in activity ---
does nothing at all, and incurs no Karmic reaction, good or bad. (4.20)
Work (Karma) does not bind a person who has renounced work ---
by renouncing the fruits of work --- through Karma-yoga, (4.41)
A Karma-yogi whose mind is pure, whose mind and senses are
under control, and who sees one and the same Eternal Being (Brahm) in all
beings, is not bound by Karma though engaged in work. (5.07)
One who does all work as an offering to the
Lord --- abandoning selfish attachment
to the results --- remains untouched by
Karmic reaction or sin as a lotus leaf never gets wet by water. (5.10)
A Karma-yogi attains Supreme Bliss by
abandoning attachment to the fruits of work; while others, who
are attached to the fruits of work, become bound by
selfish work. (5.12)
One
who is free from the notion of doership and whose intellect is not polluted by
the desire to reap the fruit --- even after slaying all these people ---
neither slays nor is bound by the act of killing. (18.17)
Karma-yoga leads to Nirvāna
a=ooZ==er< m=un=er< y==eg=]
k:m=* k:=r[=m=< Wcy=t=e +
y==eg==O$sy= t=sy=Ev= x=m=/
k:=r[=m=< Wcy=t=e ++ê.à++
Karma-yoga
is the means to attain the equanimity or calmness of mind. (Therefore, The calmness of the mind is called Karma-yoga
(s=m=tv=] y==eg= Wcy=t=e). (2.48)) The calmness of mind is necessary for
attaining Self-realization.
Wise
Karma-yogis are freed from the bondage of rebirth by renouncing the selfish attachment
to the fruits of all work and attain a blissful divine state. (2.51)
Therefore, always perform your duty
efficiently and without any selfish attachment to the results, because by doing work
without attachment one attains the Supreme Being. (3.19)
Selfless service (Karma-yoga) provides
the preparation, discipline, and purification necessary for Self-knowledge.
Thus, Self-knowledge is the upper limit of Karma-yoga, and renunciation of
doership and ownership (Samnyāsa) is the upper limit of Self-knowledge.
It
is said in the scriptures that Mukti is not possible without the true knowledge
of the Supreme Being. One discovers this knowledge within, naturally, in course
of time when one's mind is cleansed of selfishness by KarmaYoga and attains Mukti. (4.31, 4.38)
OM
TAT SAT
THE ESSENCE OF BHAKTI YOGA
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What is Bhakti?
The
word Bhakti comes from a root word “Bhaja” in Sanskrit which
means to remember, contemplate, worship, serve, adore, love and sing the
glories and greatness of the creator. Four main components of Bhakti are: chanting
the glory of God, worshiping, service and surrender to God. Bhakti may be
defined as single-minded, constant, loving remembrance of God as given in the
following verse:
an=ny=c=et==/ s=t=t=] y==e m==] sm=rit= in=ty=x=/ +
t=sy==h] s=ulB=/
p==q=* in=ty=y=ukt=sy= y==eig=n=/
++è.âå++
I am easily attainable, O Arjuna, by that
ever steadfast yogi who always thinks of Me regularly with faith and
loving devotion and whose mind does not go elsewhere. (8.14)
an=ny=
ic=nt=n= a=Er in=ty= sm=rn= are the keywords in Bhakti-yoga. Bhakti is
also called an=ny= B=ikt=, p=r= B=ikt=, avy=iB=c==ir[=I B=ikt=. Para Bhakti comes when intellect surrenders to
divine will in the spirit of true or pure love. Bhakti is selfless loving
contemplation of God. The one who always contemplates God with full faith is
considered to be the best of all yogis as given below:
y==eig=n==m=<
aip= s=v=*e{==]
m=d<g=t=en==nt=r=tm=n== +
X3=v==n=<
B=j=t=e y==e m==] s= m=e y=ukt=t=m==e
m=t=/ ++ê.åë++
I consider the yogi-devotee ---
who lovingly contemplates Me with supreme faith, and whose mind is ever
absorbed in Me --- to be the best of all the yogis. (6.47)
m=yy=<
a=v=exy= m=n==e y=e m==] in=ty=y=ukt==
Wp==s=t=e +
X3y== p=ry==ep=et==s=< t=e m=e y=ukt=t=m== m=t==/ ++âä.ä++
Lord Krishna said: I consider the best yogis
to be those ever steadfast devotees who worship with supreme faith by fixing
their mind on Me as their personal God. (12.02)
Lord personally takes care of Welfare of His Devotees.
an=ny==x=<
ic=nt=y=nt==e m==] y=e j=n==/
p=y=*up==s=t=e +
t=e{==]
in=ty==iB=y=ukt==n==] y==eg=Z=em=]
v=h=my=< ahm=< ++ï.ää++
I personally take care of both the spiritual and
material welfare of those ever-steadfast devotees who always remember and
worship Me with single-minded contemplation. (9.22)
t=sm==t=<
s=v=e*{=uu k:=le{=u m==m=< an=usm=r
y=uQy= c= +
m=yy=<
aip=*t=m=n==eb=ui3r< m==m=<
Av=E{y=sy=< as=]x=y=m=< ++è.ë++
Therefore, always remember Me and do your
duty. You shall certainly attain Me if your mind and intellect are ever focused
on Me. (8.07)
Bhakti
is suitable for all
A
spiritual discipline should be commensurate with the faith, interest, and
ability of the person. Some may be disqualified or not ready to receive the
knowledge of the Supreme, but the path of devotion is open to all. No one is
disqualified due to caste, creed, gender, or mental capacity to receive
devotion. Most saints and sages consider the path of devotion the easiest and
the best of all paths. Bhakti is not only the easiest, but also fastest way to
God as given below:
s=m==eCh]
s=v=*B=Ut=e{=u n= m=e 8e{y==eCòst= n=
ip=>y=/ +
y=e B=j=ònt=
t=u m==] B=kty== m=iy= t=e t=e{=u
c==py=< ahm=< ++ï.äï++
The Self is present equally in all beings.
There is no one hateful or dear to Me. But, those who worship Me with love and
devotion are very close to Me, and I am also very close to them. (9.29)
aip= c=et=<
s=udur=c==r=e B=j=t=e m==m=<
an=ny=B==k<: +
s==Q=ur< Av= s=
m=nt=vy=/ s=my=g=< vy=v=òs=t==e ih s=/
++ï.àî++
If even the most sinful person resolves to
worship Me with single-minded, loving devotion, such a person must be regarded as a saint because
of making the right resolution. (9.30)
iZ=p=>] B=v=it=
Q=m==*tm== x=xv=c%=ònt=] in=g=c%it= +
k:=Ent=ey=
p=>it=j==n=Iih n= m=e B=kt=/
p=>[=xy=it= ++ï.àâ++
Such a person soon becomes
righteous and attains everlasting peace. Be aware, O Arjuna, that My devotee
shall never perish or fall down. (9.31)
m==] ih p==q=*
vy=p==iXty= y=eCip= sy=u/ p==p=y==en=y=/
+
òsF=y==e
v=Exy==s=< t=q== x=U7=s=< t=eCip=
y==ònt= p=r=] g=it=m=< ++ï.àä++
Anybody
--- including women, merchants, laborers, and the
evil-minded --- can attain the supreme abode by just surrendering unto My will
with loving devotion, O Arjuna. (9.32)
ik:} p=un=r< b=>=É[==/ p=u[y==
B=kt== r=j={=*y=s=< t=q== +
ain=ty=m=< as=uK=]
l=ek:m=< wm=] p=>=py= B=j=sv=
m==m=< ++ï.àà++
It should then be very easy for holy priests and
devout royal sages to attain the Supreme Being. Therefore, having obtained this
joyless and transitory human life, one should always worship Me with loving
devotion. (9.33)
m=nm=n== B=v= m=4kt==e m=6=j=I
m==] n=m=sku:o +
m==m=< Av=E{y=òs= y=uktv=Ev=m=<
a=tm==n=] m=tp=r=y=[=/ ++ï.àå++
Fix your mind on Me,
be devoted to Me, worship Me, and bow down to Me. Thus uniting yourself with Me
by setting Me as the supreme goal and the sole refuge, you shall certainly come
to Me. (9.34)
Difference between Karma-Yoga, Bhakti- Yoga and Jnāna-yoga
y=t=< k:r=ei{= y=d< axn==òs=
y=j=< j=uh=ei{= dd=òs= y=t=< +
y=t=< t=p=sy=òs= k:=Ent=ey=
t=t=< ku:o{v= m=dp=*[=m=<< ++ï.äë++
O Arjuna, whatever you do, whatever you eat,
whatever you offer as oblation to the sacred fire, whatever charity you give, whatever
austerity you perform, do all that as an offering unto Me. (9.27)
aBy==s=eCpy=< as=m=q==e*Còs=
m=tk:m=*p=rm==e B=v= +
m=dq=*m=< aip= k:m==*ò[= ku:v=*n=< òs=i3m=< av==psy=òs=
++âä.âî++
If you are unable even to do any spiritual
discipline, then be intent on performing your duty for Me. You shall attain perfection
just by working for Me (as an instrument, just to serve and please Me, without
selfish motives). (12.10)
A Bhakta becomes free from the bondage of Karma
by m=dp=*[=m=<< , m=tk:m=*p=rm=/
, and m=dq=*m=<.
Any one of the above three processes makes a Karma as
Akarma.
Bhakta offers (m=dp=*[=m=<<) all work to God before or after performing the
work. It is said that One who does all
work as an offering to the Lord --- abandoning selfish attachment to the results --- remains
untouched by Karmic
reaction or sin as a lotus leaf never gets wet by water. (5.10) He considers all work as
God’s work (m=tk:m=*p=rm=/)
and he works for God (m=dq=*m=<)
as His instrument only.
A karma-yogi also
becomes free from the bonds of Karma by working for the greater good of the
society without any selfish motive. Thus the service to society is called Karma-yoga
and the same service to society when it is considered as a service to God is
called Bhakti. Thus Karma-yoga becomes Bhakti-yoga when it is done with God consciousness.
A Jnāna-yogi
considers all works as works of nature and does not think oneself as the doer.
Both Karma-yogi and Bhakti-yogi
get Jnāna
n= ih N=n=en= s=¡x=]
p=iv=F=m=< wh iv=6t=e +
t=t=< sv=y=]
y==eg=s=]òs=3/ k:=len==tm=in= iv=ndit=
++å.àè++
In truth, there is no purifier in this world
like the true knowledge of the Supreme Being. One who becomes purified by Karma-yoga
discovers this knowledge within, naturally, in course of time. (4.38)
t=e{==] s=t=t=y=ukt==n==]
B=j=t==] p=>Iit=p=Uv=*k:m=< +
dd=im= b=ui3y==eg=] t=] y=en=
m==m=< Wp=y==ònt= t=e ++âî.âî++
t=e{==m=< Av==n=uk:mp==q=*m=<
ahm=< aN=n=j=] t=m=/ +
n==x=y==my=< a=tm=B==v=sq==e
N=n=dIp=en= B==sv=t== ++âî.ââ++
I
give knowledge and understanding of metaphysical science --- to those who are
ever united with Me and lovingly worship Me --- by which
they come to Me. (10.10) I, who
dwell within their inner psyche as
consciousness, destroy the darkness born of ignorance by the shining lamp of
transcendental knowledge as an act of compassion for them. (10.11)
B=kty== tv=<
an=ny=y== x=ky= ahm=<
Av=]iv=Q==eCj=*un= +
N=t=u] 7{!u] c= t=Tv=en=
p=>v=e{!u] c= p=r]t=p= ++ââ.çå++
Through single-minded devotion alone, I can
be seen in this form, can be known in essence, and also can be reached, O Arjuna. (11.54)
A Jnāna-yogi also gets Bhakti
y==e m==m=<
Av=m=< as=]m=U$=e j==n==it=
p=uo{==eT=m=m=< +
s= s=v=*iv=d< B=j=it= m==] s=v=*B==v=en= B==rt= ++âç.âï++
The
wise, who truly understand Me as the Supreme Being (Purushottama), know
everything and worship Me wholeheartedly, O Arjuna. (15.19)
b=hUn==] j=nm=n==m=< ant=e
N=n=v==n=< m==] p=>p=6t=e +
v==s=udev=/
s=v=*m=< wit= s= m=h=tm== s=udul*B=/
++ë.âï++
After many births the enlightened one worships
Me by realizing that everything is, indeed, My (or Supreme Being’s)
manifestation. Such a great soul is very rare. (7.19)
B=kty== m==m=< aiB=j==n==it= y==v==n=< y=x=< c==òsm= t=Tv=t=/ +
t=t==e
m==m=< t=Tv=t==e N=tv== iv=x=t=e
t=dn=nt=rm=< ++âè.çç++
By devotion one truly understands what and
who I am in essence. Having known Me in essence, one immediately merges with Me. (18.55)
The Best Sādhanā
Lord
Krishna declares that learning and preaching
the transcendental knowledge of the Gita to be the best way of practicing three
main spiritual disciplines --- Bhakti, Karma and Jnāna --- to reach
His supreme Abode as follows:
y= wm=] p=rm=] g=uÄ]
m=4kt=e{v=< aiB=Q==sy=it= +
B=ûkt=] m=iy= p=r=] k&:tv== m==m=< Av=E{y=ty=< as=]x=y=/ ++âè.êè++
The one who shall propagate (or
help the propagation of) this supreme secret philosophy (of the Gitā) amongst My devotees, shall be performing the highest devotional service
to Me and shall certainly (attain the Supreme Abode and) come to Me. (18.68)
n= c= t=sm==n=< m=n=u{y=e{=u
k:ûxc=n=< m=e ip=>y=k&:T=m=/ +
B=iv=t== n= c= m=e t=sm==d<
any=/ ip=>y=t=r=e B=uiv= ++âè.êï++
No other person shall do a more
pleasing sevā to Me, and no one on the earth shall be more dear
to Me. (18.69)
aQy=e{y=t=e c= y=
wm=] Q=my=*] s=]v==dm=< a=v=y==e/ +
N=n=y=Nen= t=en==hm=< w{!/ sy==m=< wit= m=e m=it=/ ++âè.ëî++
Those
who shall study our sacred dialogue shall be performing a holy act of
knowledge-sacrifice. This is My promise. (18.70)
OM TAT SAT
TRANSCENDENTAL
KNOWLEDGE
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About the Supreme Being
There
are three entities (Purushas) in the cosmos: The Supreme Being, Eternal Being
and Divine Beings. (15.16-17) The Supreme Being and the Eternal Being are unchangeable.
The Supreme Being is also called as ParaBrahma,
Paramātmā, Purushottama, the Absolute, Truth, Sat,
Supersoul, etc. (15.18) All created beings, including Divine Beings, are
subject to change, but the Supreme Being and
Eternal Being do not change. (15.16) Divine
Beings are the expansion of Eternal Being. There is nothing higher than the Supreme Being. Everything in the
universe is strung on the Supreme Being, like jewels are strung on the thread of
a necklace. (7.07)
Supreme
Being is the origin of Everything
The Supreme Lord Krishna said: I am the goal, the supporter, the
Lord, the witness, the abode, the refuge, the friend, the origin, the
dissolution, the foundation, the substratum, and the immutable seed. (9.16-18)
I give heat. I send, as well as withhold, the rain. I am immortality, as well
as death. I am also both the absolute (Sat or Akshara) and the temporal (Asat
or Kshara). (9.19)
I am the origin of all. Everything emanates from Me. Understanding this,
the wise adore Me with love and devotion. (10.08) I am the origin or seed of all beings, O Arjuna.
There is nothing, animate or inanimate, that can exist without Me. (10.39) I am gambling of the cheats, splendor
of the splendid, victory of the victorious, resolution of the resolute, and
goodness of the good. (10.36)
Just as one sun
illuminates the entire world; similarly, the Supreme Being illumines --- or
gives life to--- the entire creation, O Arjuna. (13.33)
Supreme
Being is the essence of Everything
Know the light
energy to be Mine that comes from the sun and illumines the whole world, and is
in the moon and in fire. (15.12) Entering the earth, I support all beings with
My energy. Becoming the sap-giving moon, I nourish all the plants. (15.13)
Becoming the digestive fire, I remain in the body of all living beings. Uniting
with vital life forces (Prāna and Apāna), I digest all types of food.
(15.14) And I am seated in the inner
psyche of all beings. Memory,
Self-knowledge, and removal of doubts and wrong notions (about the Eternal
Being by reasoning, or in trance (Samādhi)) come from Me. I am, in truth, that which is to be known
by the study of all the Vedas. I am, indeed, the author of the Vedānta and the knower of the Vedas. (15.15)
Supreme
Being can be described by parables and not in any other way
The beginningless Supreme Being is said to be higher than
both Eternal Being and Temporal Divine Beings. (13.12) The Supreme Being has
His hands, feet, eyes, head, mouth, and ears everywhere, because He is
all-pervading and omnipresent. (13.13) He is the perceiver of all sense objects
without the physical sense organs; unattached,
and yet the sustainer of all; devoid of three modes (Gunas) of material Nature
(Prakriti), and yet the enjoyer of the modes of Prakriti by becoming a living
entity (Jeeva). (13.14) He is inside as well as outside all beings, animate and
inanimate. He is incomprehensible because of His subtlety. And because of His
omnipresence, He is very near --- residing in one’s inner psyche;
as well as far away --- in the Supreme Abode. (13.15) He is undivided, and yet
appears to exist as if divided in beings. He, the object of knowledge, appears
as: Brahmā,
the creator; Vishnu, the sustainer; and Shiva, the destroyer of all beings.
(13.16)
He is the source of all light. He is
said to be beyond darkness (of ignorance or Māyā).
He is the Self-knowledge, the object of Self-knowledge, and seated in the inner
psyche
as consciousness of all beings, He is to be realized by Self-knowledge. (13.17)
What is Eternal Being?
Supreme Being is the basis of the Eternal
Being. Eternal Being is called by various names such
as: Brahma, Akshara Purusha, Atmā,
and the Spirit. Eternal Being is a small fraction of the Supreme Being. Eternal
Being is thought of as the Atmā
of the Supreme Being and is the cause of all
causes. Eternal Being in the body is the witness, the guide, the
supporter, the enjoyer, the great Lord, and also the Supreme Self. (13.22)
The invisible
Spirit (Sat, Atmā) is eternal, and the visible world (including the
physical body) is transitory. The reality of these two is indeed certainly seen
by the seers of truth. (2.16) The Spirit (Atmā) by which all this universe is pervaded is
indestructible. No one can destroy the imperishable Spirit. (2.17) Bodies of
the eternal, immutable, and incomprehensible Spirit are perishable. (2.18) Atmā neither slays nor is slain. Atmā
is neither born nor does it die at any time. It does not come into being, or
cease to exist. It is unborn, eternal, permanent, and primeval. Atmā is not destroyed when the
body is destroyed. Atmā that dwells in the body of all beings is eternally
indestructible. (2.20) Weapons do not cut this Atmā, fire does not burn
it, water does not make it wet, and the wind does not make it dry. Atmā
cannot be cut, burned, wet, or dried. It is eternal, all-pervading, unchanging, immovable, and primeval,
unexplainable, incomprehensible, and unchanging.
(2.23-24)
Definitions
of Prakriti and Purusha
The mind,
intellect, ego, ether, air, fire, water, and earth are the eightfold
transformation (or division) of My material energy (Prakriti). (7.04) Prakriti is My lower Nature. My other higher Nature is
the Spirit or Purusha by which this entire
universe is sustained. (7.05) All creatures have evolved from this twofold
energy; and I --- the Supreme Being (ParaBrahma, Krishna) --- am the
source of origin as well as dissolution of the entire universe. (7.06)
Know that both the
material Nature (Prakriti) and the Spiritual Being (Purusha) are beginningless.
All manifestations and three dispositions of mind and matter, called modes or
Gunas, are born of Prakriti. Prakriti is said to be the cause of production of
the physical body and the eleven organs of perception and action. Purusha
(Consciousness, Spirit) is said to be the cause of experiencing pleasure and
pain. (13.19-20) Spiritual Being
(Purusha) enjoys three modes (Gunas) of material Nature (Prakriti) by associating
with Prakriti. Attachment to the Gunas (due to
ignorance caused by previous Karma) is the cause of birth of the living entity
(Jeeva) in good and evil wombs. (13.21)
What
is Jeeva?
The eternal individual soul (Jeeva) in the body of
living beings is, indeed, integral part of the Supreme Being. It associates
with the six sensory faculties of perception --- including the mind --- and
activates them. (15.07)
Just as the living entity (Jeeva) acquires a childhood body, a
youth body, and an old age body during this life; similarly, it acquires
another body after death. The wise are not deluded by this. (2.13) All beings
are unmanifest --- invisible to our physical eyes --- before birth and after
death. They manifest between the birth and the death only. (2.28)
Just as a person puts on new garments after discarding the old ones;
similarly, the living entity acquires new bodies after casting away the old
bodies. (2.22)
The Spirit dwells
in all bodies as a living entity (Jeeva). (13.31) Just as the all-pervading
space is not tainted because of its subtlety; similarly, Spirit (Atmā),
abiding in all bodies, is not tainted or affected in any way. (13.32)
The
manifest creation is a very small fraction of the Supreme
Whatever is
endowed with glory, brilliance, and power --- know that to be a manifestation
of a very small fraction of My splendor. I continually support the entire
universe by a small fraction of My divine power (YogaMāyā).
(10.41-42)
After many births the enlightened one resorts
to Me by realizing that everything is, indeed, My (or Supreme Being’s)
manifestation. Such a great soul is very rare. (7.19)
Jeeva
transmigrates into 8.4 million species of life on the earth as long as it
remains in bodily concept due to the veil of ignorance created by Māyā.
Jeeva attains salvation when one obtains
the transcendental knowledge, discussed above, that he or she is not this
physical body, but Atmā, and an integral part and parcel of the Supreme
Being.
Thus, this most secret science of Self-knowledge was explained
to Arjuna. Having understood this, one becomes enlightened, and one’s all
duties are accomplished and nothing more remains to be known in this world.
(15.20)
OM TAT SAT
Other paths in the Gita
·
1. path of vishad: Consider disappointments, failures, pain and
suffering as a wakeup mercy call from God and listen to it.
·
2. cooperation (s=hy==eg= d=n= 4.33)/ reciprocity and
non-ungratefulness (3.10)
Rejection
of selfish
motives
and attachment
to the ruits of
work(2.51,3.09, 4.20,
6.10)
·
3. s=m=tv=] y==eg= Wcy=t=e
++ä.åè++
·
4. smarpanyoga (18.66)
your will, not mine, let him be the charioteer
·
5. path of yama/niyam (in=m==*n=m==eh= òj=t=s=V<g=d=e{==, aQy==tm=in=ty==
iv=in=v=&T=k:=m==/ + 8n8Er< iv=m=ukt==/ s=uK=du/K=s=]NEr< , g=c%nty=< am=U$=/ p=dm=< avy=y=] t=t=< ++âç.ç++)
6. Path of divine qualities, chapter 16
·
7. sarvatra samdarshanYoga
s=v=*]
s=m==pn==ei{= t=t==eCòs= s=v=*/ ++ââ.åî++
·
8. Vasudevah sarvamiti 7.19
(ananya)
·
9. fourfold
noble Truths
j=nm=m=&ty=uj=r=vy==òQ=-du/K=d=e{==n=udx=*n=m=< ++âà.è++
·
10. Path of
faith and worship (13.25),
Sādhanā and practice
(abhyaasa-yoga)
·
11 t=t=<
ku:o{v= m=dp=*[=m=<< ++ï.äë++
·
12 m==m=<
an=usm=r y=uQy= c= (8.07)
·
13. n=Ev= ik:}ic=t=< k:r=em=Iit=,
AKARMA-yoga ++ç.è++
·
14. g=u[== g=u[=e{=u
v=t=*nt= wit= m=tv== n= s=jj=t=e
++à.äè++
·
15. s=v=*s=]k:Dp=s=]ny==s=I
y==eg==O$s=< t=d=ecy=t=e
++ê.å++
·
16. sama rakshan yoga=trusteeship
·
17. no doer/owner/ enjoyership (NO I, MY, ME but HE).
·
18. path of
instrumentality
in=im=T=m==F=]
B=v= s=vy=s==ic=n=< (11.33)
·
19. all in One, One in All (Viratroop)
·
20. ananya-chintanyoga
(9.22)
·
21. I am not
body, but soul.
ABOUT REINCARNATION
There was never a
time when these monarchs, you, or I did not exist, nor shall we
ever cease to exist in the future. (2.12) Just as the living entity acquires a childhood body, a
youth body, and an old age body during this life; similarly, it acquires
another body after death. The wise are not deluded by this. (2.13)
The
spirit is eternal, body is transitory
The invisible
Spirit is eternal, and the visible world (including the physical body) is
transitory. The reality of these two is indeed certainly seen by the seers of
truth. (2.16) The Spirit by which
all this universe is pervaded is indestructible. No one can destroy the
imperishable Spirit. (2.17) Bodies of the eternal, immutable, and
incomprehensible Spirit are perishable. One
who thinks that Atmā (Spirit) is a slayer, and the one who thinks Atmā
is slain, are both ignorant. Because Atmā neither slays nor is slain.
(2.19) The Spirit (Atmā) is neither born nor does it die at any
time. It does not come into being, or cease to exist. It is unborn, eternal,
permanent, and primeval. The Spirit is not destroyed when the body is
destroyed. (2.20)
Death
and transmigration of soul
Just as a person puts on new garments after discarding the old ones;
similarly, the living entity (Spirit, Atmā) acquires new bodies after
casting away the old bodies. (2.22) Weapons
do not cut this Atmā, fire does not burn it, water does not make it wet,
and the wind does not make it dry. Atmā cannot be cut, burned, wet, or
dried. It is eternal, all-pervading, unchanging, immovable, and primeval.
(2.23-24) The Spirit (Atmā, Self) is said to be unexplainable,
incomprehensible, and unchanging.
Knowing
this Spirit as such, you should not grieve. (2.25) Even if
you think that this living entity or body takes birth and dies perpetually,
even then, O Arjuna, you should not grieve like this. Because, death is certain
for one who is born, and birth is certain for one who dies. Therefore, you
should not lament over the inevitable. (2.26-27) All beings, O Arjuna, are unmanifest --- invisible to our physical eyes
--- before birth and after death. They manifest between the birth and the death
only. What is there to grieve about? (2.28) Some look upon this Spirit
as a wonder, another describes it as wonderful, and others hear of it as a wonder.
Even after hearing about it very few people know it. (2.29) O Arjuna, the
Spirit that dwells in the body of all beings is eternally indestructible.
Therefore, you should not mourn for any body. (2.30)
Theory
of reincarnation and Karma
The one who remembers
Me exclusively even while leaving the body at the time of death, attains Me;
there is no doubt about it. (8.05) Remembering
whatever object one leaves the body at the end of life, one attains that
object, O Arjuna, because of the constant thought of that object (one remembers
that object at the end of life and achieves it).
(8.06)