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) 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)

Attain salvation by meditating on God at the time of death

When one leaves the physical body by controlling all the senses; focusing the mind on God, and Prāna (life forces) in the cerebrum; engaged in yogic practice; meditating on Me and uttering AUM--- the sacred monosyllable sound power of Eternal Being (Brahma) --- one attains the supreme abode. (8.12-13)

The path of light (of spiritual practice and Self-knowledge) and the path of darkness (of materialism and ignorance) are thought to be the world’s two eternal paths. Self-knowledge leads to salvation and ignorance leads to rebirth. (8.26)

Three modes are the vehicles of transmigration

One who dies when mode of goodness dominates goes to heaven --- the pure world of knowers of the Supreme. (14.14) One who dies when mode of passion dominates is reborn attached to action (or the utilitarian type). One who dies in the mode of ignorance is reborn as a lower creature. (14.15) They who are established in goodness go to heaven; passionate persons are reborn in the mortal world; and the ignorant, abiding in the lowest mode of ignorance, go to lower planets or hell (or take birth as lower creatures). (14.18)

The eternal individual soul in the body of living beings is, indeed, My integral part. It associates with the six sensory faculties of perception --- including the mind --- and activates them. (15.07) Just as the air takes aroma away from the flower; similarly, the individual soul (Jeevātmā) takes the six sensory faculties from the physical body it casts off during death to the new physical body it acquires in reincarnation. (15.08)

DIVINE QUALITIES

Marks of a Self-realized person

The Supreme Lord said: When one is completely free from all desires of the mind and is satisfied with the Eternal Being (Brahma) by the joy of Eternal Being, then one is called an enlightened person, O Arjuna. (2.55) A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is completely free from attachment, fear, and anger, is called enlightened or a sage of steady intellect. (2.56) Those who are not attached to anything, who are neither elated by getting desired results, nor troubled by undesired results, their intellect is considered steady. (2.57) When one can completely withdraw the senses from sense objects, as a tortoise withdraws its limbs into the shell for protection, then the intellect of such a person is considered steady. (2.58)

Additional marks of an

enlightened person

An enlightened person (by perceiving the Lord in all) looks at a learned and humble priest, an outcast, even a cow, an elephant, or a dog with an equal eye. (5.18) Everything has been accomplished in this very life by the one whose mind is set in equality. Such a person has realized the Eternal Being (Brahma), because the Eternal Being is flawless and impartial. (5.19) One who neither rejoices on obtaining what is pleasant, nor grieves on obtaining the unpleasant, who has a steady mind, who is undeluded, and who is a knower of Eternal Being (Brahma), such a person eternally abides with Brahma. (5.20)

Such a person who is in union with the Eternal Being (Brahma) becomes unattached to external sensual pleasures by discovering the joy of the Self through contemplation, and enjoys transcendental bliss. (5.21) Sensual pleasures are, in truth, the source of misery, and have a beginning and an end. Therefore the wise, O Arjuna, do not rejoice in sensual pleasures. (5.22) One who is able to withstand the impulse of lust and anger before death is a yogi, and a happy person. (5.23) One who finds happiness with the Eternal Being (Brahma), who rejoices Brahma within, and who is illuminated by Self-knowledge; such a yogi attains BrahmaNirvāna, and goes to the Supreme Being (ParaBrahma). (5.24) Seers whose sins (or imperfections) are destroyed, whose doubts have been dispelled by Self-knowledge (Jnāna), whose minds are disciplined, and who are engaged in the welfare of all beings, attain the Supreme Being (ParaBrahma). (5.25) They who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain BrahmaNirvāna. (5.26)

A Karma-yogi is a Renunciant

The Supreme Lord said: One who performs the prescribed duty without seeking its fruit (for personal enjoyment) is a renunciant (Samnyāsi) and a Karma-yogi. One does not become Samnyāsi merely by not lighting the fire, and one does not become a yogi merely by abstaining from work. (6.01) O Arjuna, what they call renunciation (Samnyāsa) is also known as Karma-yogi. No one becomes a Karma-yogi who has not renounced the selfish motive behind an action. (6.02)

A definition of yoga and yogi

For the wise who seeks to attain yoga (of meditation, or the calmness of mind), Karma-yoga is said to be the means. For the one who has attained yoga, the calmness becomes the means (of Self-realization). A person is said to have attained yogic perfection when he or she has no desire for sensual pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.03-04)

One who has control over the lower self --- the mind and senses --- is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor, and remains ever steadfast with the supreme Self. (6.07) A person is called yogi who has both Self-knowledge and Self-realization, who is calm, who has control over the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08) A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)  

A person is said to have achieved yoga, the union with the Eternal Being (Brahma), when the perfectly disciplined mind becomes free from all desires, and gets completely united with Brahma in Samādhi (Trance). (6.18) A lamp in a spot sheltered (by the Eternal Being) from the wind (of desires) does not flicker; this simile is used for the subdued mind of a yogi practicing meditation on the Eternal Being (Brahma). (6.19)

Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under control, and who is free from sin (or faults). (6.27) Such a sinless yogi, who constantly engages his or her mind and intellect with the Eternal Being (Brahma), easily enjoys the infinite bliss of contact with Brahma. (6.28) Because of perceiving the omnipresent Eternal Being (Brahma) abiding in all beings, and all beings abiding in the Eternal Being; a yogi, who is in union with the Eternal Being, sees every being with an equal eye. (6.29) Those who perceive Me in everything and behold everything in Me, are not separated from Me, and I am not separated from them. (6.30) The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of living. (6.31) One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one’s own, O Arjuna. (6.32)

One who does all works for Me, and to whom I am the supreme goal; who is my devotee, who has no attachment, and is free from enmity towards any being --- attains Me, O Arjuna. (11.55)

The attributes of a Devotee

One who does not hate any creature, who is friendly and compassionate, free from the notion of "I" and "my", even-minded in pain and pleasure, forgiving; and the yogi who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, who is devoted to Me, is dear to Me. (12.13-14) The one by whom others are not agitated and who is not agitated by others, who is free from joy, envy, fear, and anxiety, is also dear to Me. (12.15) One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings; such a devotee is dear to Me. (12.16) One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and is full of devotion; is dear to Me. (12.17) The one who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; who is indifferent to censure or praise, quiet, content with whatever one has, unattached to a place (a country, or a house), calm, and full of devotion ---that person is dear to Me. (12.18-19)                  

Additional Qualities

Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity (of thought, word, and deed), steadfastness, self-control; and aversion towards sense objects, absence of ego; constant reflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08) detached attachment with family members, home, etc.; unfailing calmness upon attainment of the desirable and the undesirable; and unswerving devotion to Me through single-minded contemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiring the knowledge of Eternal Being (Brahm), and seeing the omnipresent Supreme Being (ParBrahm, Krishna) everywhere --- this is said to be knowledge. That which is contrary to this is ignorance. (13.09-11) 

The one who sees the same eternal Supreme Lord dwelling as Spirit (Atmā) equally within all mortal beings, truly sees. (13.27) Because of beholding one and the same Lord existing equally in every being, one does not injure anybody and thereupon attains the supreme abode. (13.28) One who perceives that all works are done by the powers (Gunas) of material Nature (Prakriti) alone, and thus does not consider oneself (or the Atmā) as the doer, that person truly understands. (13.29) The moment one discovers the diverse variety of beings and their ideas abiding in One and coming out from That alone, one attains the Supreme Being (ParaBrahma). (13.30)

The Supreme Lord said: One is said to have transcended the modes of material Nature who neither hates the presence of enlightenment, activity, and delusion; nor desires for them when they are absent; who remains like a witness without being affected by the modes (Gunas) of material Nature (Prakriti); who stays firmly attached to the Lord without wavering --- thinking that only the modes of material Nature (Gunas of Prakriti) are operating. (14.22-23) And one who depends on the Lord and is indifferent to pain and pleasure; to whom a clod, a stone, and gold are alike; to whom the dear and the unfriendly are alike; who is of firm mind; who is calm in censure and in praise, and indifferent to honor and disgrace; who is impartial to friend and foe; and who has renounced the sense of doership. (14.24-25)

Divine Qualities

The Supreme Lord said: Fearlessness, purity of the inner psyche, perseverance in the yoga of Self-knowledge, charity, sense-restraint, sacrifice, study of the scriptures, austerity, honesty; nonviolence, truthfulness, absence of anger, renunciation, calmness, abstinence from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness, splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride --- these are the (twenty-six) qualities of those endowed with divine virtues, O Arjuna. (16.01-03)

There are only two types of human beings,

the wise and the ignorant

Basically, there are only two types or castes of human beings in this world: The divine, and the demonic. The divine has been described at length. Now hear from Me about the demonic, O Arjuna. (16.06)

SENSE CONTROL

The mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination --- the spiritual shore. (2.67) Therefore, O Arjuna, one’s intellect becomes steady when the senses are completely withdrawn from sense objects. (2.68) A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69) (While most people sleep and make dream plans in the night of the illusory world, a yogi keeps awake or detached from the world while living in it.)

One attains peace when all desires dissipate within the mind without creating any mental disturbance; just as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70)

Lust is the origin of sin

Arjuna said: O Krishna, what impels one to commit sin as if unwillingly and forced against one’s will? (3.36) The Supreme Lord said: It is lust (Kāma), born out of passion (Rajo Guna), that becomes anger (when unfulfilled). Lust is insatiable and is a great devil. Know this as the enemy. (3.37) As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly Self-knowledge (Brahma-Jnāna) becomes obscured by lust. (3.38) O Arjuna, Self-knowledge (Brahm-jnāna) becomes covered by this insatiable fire of lust, the eternal enemy of the wise. (3.39) The senses, the mind, and the intellect are said to be the seat of lust (Kāma). Kāma --- by controlling the senses, the mind, and the intellect --- deludes a person by veiling Self-knowledge (Jnāna). (3.40) Therefore, O Arjuna, by controlling the senses first, kill this devil of material desire that destroys Self-knowledge and Self-realization. (3.41)

How to control lust

The senses are said to be superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and Atmā (Spirit) is superior to the intellect. (3.42) Thus, knowing the Self (Atmā) to be superior to the intellect, and controlling the mind by the intellect (that is purified by spiritual practices), one must kill this mighty enemy, lust (Kāma), O Arjuna. (3.43)

Sensual pleasures are, in truth, the source of misery, and have a beginning and an end. Therefore the wise, O Arjuna, do not rejoice in sensual pleasures. (5.22)

The mind is the best friend as well as the worst enemy

One must elevate --- and do not degrade --- oneself by one’s own mind. The mind alone is one’s friend as well as one’s enemy. The mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.05-06)

Two methods to subdue the restless mind

Arjuna said: O Krishna, You have said that the yoga of meditation is characterized by the calmness of mind, but due to restlessness of mind I do not perceive the steady state of mind. Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishna. I think restraining the mind is as difficult as restraining the wind. (6.33-34) The Supreme Lord said: Undoubtedly, O Arjuna, the mind is restless and difficult to restrain, but it is subdued by constant vigorous spiritual practice with perseverance, and by detachment, O Arjuna. (6.35) In My opinion, yoga is difficult for the one whose mind is not subdued. However, yoga is attainable by the person of subdued mind by striving through proper means. (6.36)

Sensual pleasures that appear as nectars in the beginning, but become poison in the end, are in the mode of passion. (18.38)