June 07                                         INTRODUCTION

                The Gita is a doctrine of universal truth. Its message is uni­ver­sal, sublime, and non-sectarian although it is a part of the scrip­tural trinity of Sanaatana Dharma, commonly known as Hinduism. The Gita is very easy to understand in any language for a mature mind. A repeated reading with faith will reveal all the sublime ideas con­tained in it. A few abstruse statements are interspersed here and there but they have no direct bearing on practical issues or the central theme of Gita. The Gita deals with the most sacred metaphysi­cal science. It imparts the knowledge of the Self and answers two universal questions: Who am I, and how can I lead a happy and peaceful life in this world of dualities. It is a book of yoga, the moral and spiri­tual growth, for mankind based on the cardinal principles of the Hindu religion.

                The message of the Gita came to humanity because of Arjuna’s unwill­ingness to do his duty as a warrior because fighting in­volved destr­uction and killing. Nonviolence or Ahimsa is one of the most fundamen­tal tenets of Hinduism. All lives, human or non-human, are sacred. This immortal discourse between the Supreme Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a temple, a secluded forest, or on a mountain top but on a battlefield on the eve of a war and is recorded in the great epic, Mahaabhaarata. In the Gita Lord Krishna advises Arjuna to get up and fight. This may create a misunderstanding of the prin­ciples of Ahimsa if the background of the war of Mahaabhaarata is not kept in mind. Therefore, a brief historical description is in order.

                In ancient times there was a king who had two sons, Dhritaraashtra and Paandu. The former was born blind, therefore, Paandu in­herited the kingdom. Paandu had five sons. They were called the Paandavs. Dhritaraashtra had one hundred sons. They were called the Kauravs. Duryodhana was the eldest of the Kauravs.

                After the death of king Paandu, the eldest son of Paandu became the lawful King. Duryodhana was a very jealous person. He also wanted the king­dom. The kingdom was divided into two halves between the Paandavs and the Kauravs.  Duryodhana was not satisfied with his share of the king­dom. He wanted the entire kingdom for himself. He unsuccessfully planned several foul plots to kill the Paandavs and take away their kingdom. He unlawfully took possession of the entire kingdom of the Paandavs and refused to give back even an acre of land without a war. All mediation by Lord Krishna and others failed. The big war of Mahaabhaarata was thus in­evitable. The Paandavs were unwilling par­ticipants. They had only two choices: Fight for their right as a matter of duty or run away from war and accept defeat in the name of peace and nonviolence. Arjuna, one of the five Paandava brothers, faced the dilemma in the battlefield whether to fight, or run away from war for the sake of peace.

                Arjuna’s dilemma is, in reality, the universal dilemma. Every human being faces dilemmas, big and small, in their everyday life when performing their duties. Arjuna’s dilemma was a big one. He had to make a choice between fighting the war and killing his most revered guru who was on the other side, very dear friends, close relatives, and many innocent warriors; or run­ning away from the battlefield for the sake of preser­ving the peace and nonviolence. The entire seven hundred verses of the Gita is a discourse between Lord Krishna and the confused Arjuna on the battlefield of Kurukshetra near New Delhi, India, in about 3,100 years BCE. This discourse was narrated to the blind king, Dhritaraashtr, by his charioteer, Sanjaya, as an eyewitness war report.

                The main objective of the Gita is to help people ¾ struggling in the darkness of ignorance ¾ cross the ocean of transmigration and reach the spiritual shore of liberation while living and working in the society. The central teaching of the Gita is the attainment of free­dom or happiness from the bondage of life by doing one’s duty. Always remember the glory and greatness of the creator and do your duty effi­ciently without being attached to or affected by the results even if that duty may at times demand unavoidable violence. Some people neglect or give up their duty in life for the sake of a spiritual life while others excuse them­selves from spiritual practices because they believe that they have no time. The Lord’s message is to sanctify the entire living process itself. Whatever a person does or thinks ought to be done for the glory and satisfaction of the Maker. No effort or cost is necessary for this process. Do your duty as a service to the Lord and humanity, and see God alone in everything in a spiritual frame of mind. In order to gain such a spiritual frame of mind, per­sonal discipline, austerity, penance, good conduct, selfless service, yogic practices, medita­tion, worship, prayer, rituals, and study of scriptures, as well as the company of holy persons, pilgrimage, chanting of the holy names of God, and Self-inquiry are needed to purify the body, mind, and intellect. One must learn to give up lust, anger, greed, and establish mastery over the mind and five senses (hearing, touch, sight, taste, smell) by the purified in­tellect. One should always remember that all works are done by the energy of nature and that he or she is not the doer but only an instrument. One must strive for excellence in all undertakings but maintain equanimity in success and failure, gain and loss, and pain and pleasure.

                The ignorance of metaphysical knowledge is humanity’s greatest predicament. A scripture, being the voice of transcendence, cannot be translated. Language is incapable and translations are defective to clearly impart the knowledge of the Absolute. In this rendering, an attempt has been made to keep the style as close as possible to the original Sanskrit poetry and yet make it easy to read and understand. An attempt has been made to improve the clarity by adding words or phrases, within parenthesis, in the English translation of the verses. A glossary and index have been included. One hundred and thirty-three (133) key verses are printed in pink for the convenience of beginners. We suggest all our readers to ponder, contemplate, and act upon these verses. The beginners and the busy executives should first read and understand the meaning of these key verses before delving deep into the bottomless ocean of transcen­dental knowledge of the Gita.

                According to the scriptures, no sin, however heinous, can affect one who reads, ponders, and practices the teachings of Gita any more than water affects the lotus leaf. The Lord Himself resides where Gita is kept, read, chanted, or taught. The Gita is the knowledge Supreme and the sound embodiment of the Absolute and the Eternal. One who reads, ponders, and practices the teachings of Gita with faith and devotion will attain Moksha (or Nirvana) by the grace of God.

                This book is dedicated to all the gurus whose blessings, grace, and teachings have been invaluable. It is offered to the greatest Guru, Lord Krishna, with love and devotion. May the Lord accept it, and bless those who repeatedly read this with peace, happiness, and the true knowledge of the Self.

    

AIMS AND OBJECTIVES

of

The International Gita Society

www.gita-society.com

The International Gita Society (IGS) is a registered, non-profit, tax-exempt, spiritual institution in the United States of America under Section 501(c) (3) of the IRS Code. It was founded in 1984 to enlighten and serve the humanity through the medium of the Bhagavad-Gita. The Aims and Objectives of IGS include the following:

 

 1.   To publish the Bhagavad-Gita in English and other languages and distribute it at a nominal subsidized cost, and put the Gita in libraries, hospitals, hotels,  motels, and other public places throughout the world, starting from India and the USA, similar to what the International Bible Society has done for the Bible all over the world.

 2.   To Spread the basic Non-sectarian Universal Teachings of Shrimad Bhagavad-Gita and other Vedic scriptures in an easy to understand language by establishing  branches of the Society in other countries to be named as: International Gita Society (IGS). The membership to the Society will be free, and open to all.

 3.   To provide support, and guidance in establishing Gita Study and Discussion (Satsang) Groups, and provide free Gita correspondence course to the youth, students, busy executives and  other interested persons.

 4.   To provide inspiration, cooperation, and support to persons and non-profit organizations engaged in the study and propagation of the Vedic knowledge; and to arrange lectures, seminars, and short courses on meditation, yoga, and metaphysical sciences.

5.    To break the barriers between faiths, and establish unity of races, religions castes, and creeds through the immortal non-sectarian teachings of the Vedas, Upanishads, Gita, Ramayana, as well as other major world scriptures such as the Dhammapada, the Bible, and the Koran; and to promote the Universal Brotherhood of Humankind.

Readers interested in promoting the ideals of the society are invited to correspond  with the secretary: gita@gita-society.com

The International Gita Society

511 Lowell Place

Fremont, California 94536-1805 117, USA

LIST OF ABBREVIATIONS OF 26 HINDU SCRIPTURES
QUOTED IN OUR GITA

1. AiU    Aitareya Upanishad
2. AV      Atharvaveda
3. BP      Bhagavata Maha Purana
4. BrU    Brihadaranyaka Upanishad
5. BS      BrahmaSutra
6. ChU    Chaandogya Upanishad
7. DB      Devi Bhagavatam
8. IsU    Ishavasya Upanishad
9. KaU    Katha Upanishad
10. KeU    Kena Upanishad
11. MaU    Mandukya Upanishad
12. MB      Mahabharata
13. MS      Manu Smriti
14. MuU     Mundaka Upanishad
15. NBS     Narada BhaktiSutra
16. PrU     Prashna Upanishad
17. PYS     Patanjali YogaSutra
18. RV      Rigveda
19. SBS     Shandilya BhaktiSutra
20. ShU     Shvetashvatara Upanishad
21. SV       Samaveda
22. TaU     Taittiriya Upanishad
23. TR      Tulasi Ramayana
24. VP      Vishnu Purana
25. VR      Valmiki Ramayanam
26. YV      Yajurveda, Vajasaneyi Samhita

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CHAPTER 1

ARJUNA’S DILEMMA

Let noble thoughts come to us from everywhere

¾ The Vedas

 

                The war of Mahaabhaarata has begun after all negotiations by Lord Krishna and others to avoid it failed. The blind King (Dhritaraashtra) was never very sure about the victory of his sons (Kauravas) in spite of their superior army. Sage Vyasa, the author of Mahaabhaarata, wanted to give the blind king the boon of eyesight so that the king could see the horrors of the war for which he was primarily responsible. But the king refused the offer. He did not want to see the horrors of the war; but preferred to get the war report through his charioteer, Sanjaya. Sage Vyasa granted the power of clairvoyance and clairvision to Sanjaya. With this power Sanjaya could see, hear and recall the events of the past, present, and the future. He was able to give an instant replay of the eye-witness war report to the blind King sitting in the palace.

                Bhishma, the mightiest man and the commander-in-chief of the Kaurava’s army, is disabled by Arjuna and dying on the battleground on the tenth day of the eighteen-day war. Upon hearing this bad news from Sanjaya, the blind King loses all hope for victory by his sons. Now the King wants to know the details of the war from the beginning, including how the mightiest man, the commander-in-chief of his superior army ¾ who had a boon of dying at his own will ¾ was defeated in the battlefield. The teaching of the Gita begins with the inquiry of the blind King, after Sanjaya described how Bhishma was defeated, as follows:

The King inquired: Sanjaya, please now tell me, in details, what did my people (the Kauravas) and the Pandavas do in the battlefield before the war started? (1.01)

Sanjaya said: O King, After seeing the battle formation of the Pandava’s army, your son approached his guru and spoke these words: (1.02)

O Master, behold this mighty army of the Pandavas, arranged in battle formation by your other talented disciple! There are many great warriors, valiant men, heroes, and mighty archers. (1.03-06)

INTRODUCTION OF THE ARMY COMMANDERS

Also there are many heroes on my side who have risked their lives for me. I shall name a few distinguished commanders of my army for your information. He named all the officers of his army and said: They are armed with various weapons and are skilled in warfare. (1.07-09)

The army protecting our commander-in-chief is insufficient, whereas my archrival on the other side is well protected. Therefore all of you, occupying your respective positions, protect our commander-in-chief. (1.10-11)

WAR STARTS WITH THE BLOWING OF CONCH SHELLS

The mighty commander-in-chief and the eldest man of the dynasty roared as a lion and blew his conch loudly, bringing joy to your son. (1.12)

Soon after that; conches, kettledrums, cymbals, drums, and trumpets were sounded together. The commotion was tremendous. (1.13)

After that, Lord Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14)

Krishna blew His conch; then Arjuna and all other commanders of various divisions of the army of Pandavas blew their respective conches. The tumultuous uproar, resounding through the earth and sky, tore the hearts of your sons. (1.15-19)

ARJUNA WANTS TO INSPECT THE ARMY AGAINST WHOM HE IS ABOUT TO FIGHT

Seeing your sons standing and the war about to begin with the hurling of weapons; Arjuna, took up his bow and spoke these words to Lord Krishna: O Lord, please stop my chariot be­tween the two armies until I behold those who stand here eager for the bat­tle and with whom I must engage in this act of war. (1.20-22)

I wish to see those who are willing to serve and appease the evil-minded Kauravas by assembling here to fight the battle. (1.23)

Sanjaya said: O King, Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies facing Arjuna's grandfather, his guru and all other Kings, and said to Arjuna: Behold these assembled soldiers! (1.24-25)

Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and other comrades in the army. (1.26)

ARJUNA'S DILEMMA

After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Arjuna was overcome with great compassion and sorrowfully spoke these words: O Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (1.27-29)

The bow slips from my hand and my skin intensely burns. My head turns, I am unable to stand steady, and O Krishna, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)

I desire neither victory nor pleasure nor kingdom, O Krishna. What is the use of the kingdom or enjoyment, or even life, O Krishna; because all those ¾ for whom we desire kingdom, enjoyments, and pleasures ¾ are standing here for the battle, giving up their lives? (1.32-33)

I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives who are about to kill us, even for the sov­ereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (1.34-35)

O Lord Krishna, what pleasure shall we find in killing our cousin brothers? Upon killing these felons, we shall incur only sin. (1.36)

Therefore, we should not kill our cousin brothers. How can we be happy after killing our relatives, O Krishna? (1.37)

Though they are blinded by greed and do not see evil in the destruction of the family or sin in being treacherous to friends, why we, who clearly see evil in the destruction of the family, should not think about turning away from this sin, O Krishna? (1.38-39)

ARJUNA DESCRIBES THE EVILS OF WAR

Eternal family traditions and codes of moral conduct are destroyed with the destruction of (the head of the) family in a war. And immorality prevails in the family due to the destruction of family traditions. (1.40)

And when immorality prevails, O Krishna, people be­come corrupted. And when people are corrupted, unwanted progeny is born. (1.41)

This brings the family and the slayers of the family to hell because the spirits of their ancestors are degraded when deprived of ceremonial of­ferings of love and respect by the unwanted progeny. (1.42)

The everlasting qualities of social order and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43)

We have been told, O Krishna, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44)

Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for the pleasures of the kingdom. (1.45)

It would be far better for me if my cousin brothers kill me with their weapons in battle while I am unarmed and unresisting. (1.46)

WHEN THE GOING GETS TOUGH, EVEN TOUGH ONES CAN GET DELUDED

Sanjaya said: Having said this in the battlefield and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47)

                It is said Arjuna was deluded by the will of Lord Krishna, the God, for the purpose of manifesting the teachings of the Gita, meant to enlighten and console bewildered souls.

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CHAPTER 2

TRANSCENDENTAL KNOWLEDGE

Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compas­sion and despair. (2.01)

Lord Krishna said: How has the dejection come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02)

Do not become a coward, O Arjuna; because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjuna. (2.03)

ARJUNA CONTINUES HIS REASONING

AGAINST THE WAR

Arjuna said: How shall I strike my grandfather, my guru, and all other relatives ¾ who are worthy of my respect ¾ with arrows in battle, O Krishna? (2.04)

                Arjuna had a valid point. In Vedic culture, gurus, the elderly, honorable personalities, and all other superiors are to be respected. One should not fight or even joke or speak sarcastically with  superiors, even if they hurt you. But the scriptures also say that anyone who is engaged in abominable activities or supports misdeeds against you or others, is no longer to be respected, but punished.

It would be better, indeed, to live on alms in this world than to slay these noble personalities because by killing them I would enjoy wealth and pleasures stained with their blood. (2.05)

We do not know which alternative ¾ to fight or to quit ¾ is better for us. Further, we do not know whether we shall conquer them or they will con­quer us. We should not even wish to live after killing our cousin brothers who are standing in front of us. (2.06)

                Arjuna was unable to decide what to do. It is said that expert guidance of a guru, the spiritual counselor, should be sought during a moment of cri­sis or to overcome the perplexities of life. Arjuna now requests Krishna for guidance:

My senses are overcome by the weakness of pity, and my mind is con­fused about duty (Dharma). Please tell me what is bet­ter for me. I am Your disciple, and I take refuge in You. (2.07)

                NOTE: 'Dharma' may be defined as the eternal law govern­ing, upholding, and supporting creation and the world order. It is the eternal relationship between the creator and His creatures. It also means way of life, doctrine, principle, prescribed duty, righteousness, right action, integrity, ideal conduct, custom, virtue, na­ture, essential quality, commandments, moral principles, spiritual truth, spirituality, spiritual values, and a function within the scriptural injunction or religion.

I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over all the celestial controllers will remove the sorrow that is drying up my senses. (2.08)

Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09)

O King, Lord Krishna, as if smiling, spoke these words to the distressed Arjuna in the midst of the two armies. (2.10)

THE TEACHINGS OF THE GITA BEGIN WITH   THE TRUE KNOWLEDGE OF THE SELF AND THE PHYSICAL BODY

Lord Krishna said: You grieve for those who are not worthy of grief and yet speak words of wisdom. The wise grieve neither for the living nor for the dead. (2.11)

                People meet and depart in this world as two pieces of wood flowing down the river come together and then separate from each other (MB 12.174.15). The wise who know that the body is mor­tal and the Spirit is immortal have nothing to moan about (KaU 2.22).

                NOTE: The Self (or Atma) is also called soul or consciousness and is the source of life and the cosmic power behind the body-mind complex. Just as our body exists in space, similarly, our thoughts, in­tellect, emotions, and psyche exist in the Self, the space of conscious­ness. Self cannot be perceived by our physical senses because Self is beyond the domain of the senses. The senses were designed only to comprehend physical objects.

                The word “Atma” has been also used in the “Gita” for the lower self (body, mind, and senses), psyche, intellect, soul, spirit, subtle senses, oneself, ego, heart, human beings, Eternal Being (Brahma), Absolute Truth, individual soul, and the supersoul or the supreme Self, depending on the context.

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 soul acquires a childhood body, a youth body, and an old age body during this life, similarly, the soul acquires another body after death. This should not delude the wise. (See also 15.08) (2.13)

The contacts of the senses with sense objects give rise to the feel­ings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, one should learn to endure them bravely. (2.14)

Because a calm person ¾ who is not afflicted by these sense objects and is steady in pain and pleasure ¾ becomes fit for salvation. (2.15) 

                Nothing can hurt one if the mind can be trained to with­stand the impulse of the pairs of opposites ¾ joys and sorrows, pains and pleasures, loss and gain. The phenomenal world cannot exist without the pairs of opposites. Good and evil, pain and pleasure will always exist. The universe is a playground designed by God for the living entities. It takes two to play a game. The game cannot continue if the pairs of opposites are altogether elimi­nated. Before one can feel joy, one must know sorrow. Both negative and positive experiences are needed for our growth and spiritual development. Cessation of pain brings pleasure, and cessation of pleas­ure results in pain. Thus, pain is born in the womb of pleasure. Peace is born in the womb of war. Sorrow exists because the desire for hap­pi­ness exists. When the desire for happiness disappears, so does the sorrow. Sorrow is only a prelude to happiness and vice versa. Even the joy of going to heaven is followed by the sorrow of coming back to the earth; therefore, worldly objects should not be the main goal of human life. If one chooses material pleasures, it is like giving up nectar and choos­ing poison instead.

                Change is the law of nature— change from sum­mer to winter, from spring to fall, from the light of the full moon to the darkness of the new moon. Neither pain nor pleasure lasts forever. Pleasure comes after pain, and pain is followed again by pleasure. Reflecting like this, one must learn to tolerate the blows of time with patience and learn not only to endure but also to expect, welcome, and enjoy both the joys as well as the sorrows of life. Sow the seed of hope in the soil of sorrow. Find your way in the darkness of the night of ad­versity with the torch of the scriptures and faith in God. There would be no opportunities if there were no problems. Einstein said: Opportunity lies in the middle of difficulties.

THE SELF IS ETERNAL, BODY IS TRANSITORY

The invisible Self (Atma, Atman, the soul, spirit, the life-force) is eternal. The visible physical body is transitory, and it undergoes changes. The reality of these two is indeed certainly seen by the seer of the truth who knows that we are not this body, but the Atma. (2.16)

                The Self exists everywhere and at all times — past, present, and future. The human body and the universe both have a temporary existence, but appear permanent at first sight. Webster defines Atman or Atma as the 'World Soul' from which all souls derive and the Supreme Abode to which they return. Atma is also called ‘Jivatma’ or ‘Jiva’, which is the ultimate source of all individual selves. We have used the English words: Self, Spirit, spirit, soul, or individual soul interchangeably for different aspects of Atma.

                Our physical body is subject to birth, growth, maturity, reproduction, decay, and death; whereas the Self is eternal, indestructible, pure, unique, all knower, substratum, unchangeable, self-luminous, the cause of all causes, all pervading, unaffectable, immutable, and inexplicable.

The Spirit by whom this entire universe is pervaded, is indestructible. No one can destroy the imperishable Spirit. (2.17)

The physical bodies of the eternal, immutable, and incomprehensible Spirit are mortal. Spirit (Atma) is immortal. Therefore, as a warrior, you must fight, O Arjuna. (2.18)

 

One who thinks that the Spirit is a slayer, and one who thinks the Spirit is slain both are ignorant because the Spirit neither slays nor is slain. (2.19)

The Spirit 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)

O Arjuna, how can a person who knows that the Spirit is indestructi­ble, eternal, unborn, and immutable, kill anyone or causes anyone to be killed? (2.21)

DEATH AND TRANSMIGRATION OF SOUL

Just as a person puts on new garments after discarding the old ones, similarly, the living entity or the individual soul acquires new bodies after casting away the old bodies. (2.22)

                Just as a caterpillar takes hold of another object be­fore leaving an object, similarly, the living entity (or soul) obtains a new body before or after leav­ing the old one (BrU 4.4.03). The physical body has also been com­pared to a cage, a vehicle, an abode, as well as a garment of the sub­tle body that needs to be changed frequently. Death is the separa­tion of the subtle body from the physical body. The living entity is a traveler. Death is not the end of the jour­ney of the living entity. Death is like a rest area where the individual soul changes vehicles, and the journey continues. Life is continuous and endless. Inevitable death is not the end of life; it is only an end of a perishable, physical body.

Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wet, or dried. It is eternal, all pervading, changeless, immovable, and primeval. Atma is beyond space and time. (2.23-24)

The Spirit is said to be unexplainable, incomprehensible, and immutable. Knowing the Spirit as such, you should not grieve for the physical body. (2.25)

                In the previous verses Krishna asked us not to worry about the indestructible spirit. A question may arise: Should one lament the death of (the destructible body of) our near and dear ones at all? The answer comes:

Even if you think that the physical 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 death. (2.26-27)

                One should not lament the death of anybody at all. Lamentation is due to attachment, and attachment binds the individual soul to the wheel of transmigration. Therefore, the scriptures suggest one should not mourn, but pray for several days after the person’s death for salvation of the departed soul.

                The inevitability of death and indestructibility of the soul, however, does not and cannot justify lawful but unnecessary killing of any creature, unjust war, or even suicide. The Vedic scriptures are very clear on this point in regard to killing human beings or any other living entity. The scripture says: One should not commit violence towards anyone. Unauthorized killing is punishable in all circumstances: A life for life. Lord Krishna is urging Arjuna to fight ¾ but not to kill wantonly ¾ in order to establish peace and law and order on earth as a matter of a warrior's duty.

All beings are unmanifest, or 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)

THE INDESTRUCTIBLE SPIRIT TRANSCENDS MIND AND SPEECH

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 what the Spirit is. (See also KaU 2.07) (2.29)

O Arjuna, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for anybody. (2.30)

LORD KRISHNA REMINDS ARJUNA OF HIS DUTY AS A WARRIOR

Considering also your duty as a warrior, you should not waver because there is nothing more auspicious than one's personal duty in life. (2.31)

Only the fortunate warriors, O Arjuna, get such an opportunity for a righteous war against evil that is like an open door to heaven. (2.32)

                The righteous war is not a religious war against the followers of other religions. The righteous war may be waged even against our own evil-doer kith and kin (RV 6.75.19). Life is a con­tinuous battle between the forces of evil and goodness. A valiant per­son must fight with the spirit of a warrior ¾ with a will and determination for victory ¾ and without any compromise with the forces of evil and difficulties. God helps the valiant who adhere to morality. Dharma (righteousness) protects those who protect Dharma (morality, justice, and righteousness).

                It is better to die for a right cause and acquire the grace of sacrifice than to die an ordinary but compulsory death. The gates of heaven open wide for those who stand up to vindicate justice and righteousness (Dharma). Not to oppose an evil is to indirectly support it. Very similar ideas are expressed in other scriptures of the world. The Koran says: Allah loves those who battle for His cause in ranks (Surah 61.04). The Bible says: Happy are those who suffer persecution because they do what God requires. The kingdom of heaven belongs to them (Matthew 5.10). There is no sin in killing an aggressor. Whosoever helps and supports an aggressor is also an aggressor. Thus, all those who supported Kauravas were basically an aggressor and deserved to be eliminated.

If you will not fight this battle of good over the evil, you will fail in your duty, lose your reputation as a warrior, and incur sin by not doing the right action. (2.33)

People will talk about your disgrace for a long time. To the honorable, dishonor is worse than death. (2.34)

The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35)

Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36)

You will go to heaven if killed in the line of duty, or you will enjoy the kingdom on the earth if victori­ous. No matter what happens you win. Therefore, get up with a determination to fight, O Arjuna. (2.37)

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 sin. (2.38)

                Lord Krishna says here that even the violence done in the line of duty with a proper frame of mind, as discussed in the above verse, is sinless. This is the starting verse of the theory of KarmaYoga, the main theme of the Gita.

                The wise should wholeheartedly welcome pleasure and pain, joy and sorrow, without becoming discouraged (MB 12.174.39). Two types of people are happy in this world: Those who are completely ignorant and those who are truly wise. All others are unhappy (MB 12.174.33).

THE SCIENCE OF KARMA-YOGA, THE SELFLESS ACTION

The science of transcendental knowledge has been im­parted to you, O Arjuna. Now listen to the science of God-dedicated, selfless action (Seva), en­dowed with which you will free yourself from all Karmic bondage, or sin. (2.39)

No effort ever goes to waste in selfless service, and there is no adverse effect. Even a lit­tle practice of this discipline protects one from the cycle of repeated birth and death. (2.40)

                The selfless action is also called Seva, KarmaYoga, sacrifice, yoga of work, science of proper action, and yoga of equanimity. A KarmaYogi works with love for the Lord as a matter of duty without a selfish desire for the fruits of work or selfish attachment to the results, and becomes free from all fear. The word Karma also means duty, ac­tion, deeds, work, endeavor, or the results of past deeds.

A selfless worker has resolute determination only for God-realization, but the desires of one who works to enjoy the fruits of work are endless which makes the mind unsteady. (2.41)

THE VEDAS DEAL WITH BOTH MATERIAL AND SPIRITUAL ASPECTS OF LIFE

The misguided ones who delight in the melodious chanting of the Vedas ¾ without understanding the real purpose of the Vedas ¾ think, O Arjuna, there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)

They are dominated by material desires and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of material prosperity and enjoyment. Rebirth is the result of their action. (2.43)

Self-realization ¾ the real goal of life ¾ is not possible for those who are attached to pleasure and power and whose judgment is obscured by ritualistic activities for fulfillment of selfish desires. (2.44)

                Self-realization is to know one’s relationship with the Supreme Lord and His true transcendental nature. The promise of material benefits of Vedic rituals is like the promise of candy to a child by the mother to induce him or her to take the medicine of detachment from the material life; it is neces­sary in most instances. Rituals must be changed with time and backed up by devotion and good deeds. People may pray and meditate anytime, anywhere, without any ritual. Rituals have played a great role in spiritual life, but they have been greatly abused. Lord Krishna and Lord Buddha both disapproved the misuse of Vedic rituals, not the ritu­als as such. Rituals create a holy and blissful atmosphere. They are regarded as a heavenly ship (RV 10.63.10) and criticized as a frail raft (MuU 1.2.07).

A portion of the Vedas deals with three modes — goodness, passion, and ignorance — of material Nature. Rise above these three modes, and be Self-conscious. Become free from the tyranny of pairs of opposites. Remain tranquil and unconcerned with the thoughts of acquisition and preservation of material objects. (2.45)

To the enlightened person, who has realized the true nature of the Self within, the Vedas become as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46)

                A scripture is like a finite pond that derives its water from the infinite ocean of Truth. Therefore, scriptures become unnec­essary only after enlightenment in much the same way that a reservoir of water has no use when one is surrounded by floodwater. One who has realized the Supreme Being will not desire the attainment of heaven mentioned as the fruits of performing Vedic rituals. Scriptures, such as the Vedas, are necessary means, but not the end. Scriptures are meant to lead and guide us on the spiritual path. Once the goal is reached, they have served their purpose.

THEORY AND PRACTICE OF KARMA-YOGA

You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47)

                The right outlook on life develops when we fully understand that we have the ability to put our best effort into all endeavors, but we cannot pick the results of our work. We have absolutely no control over all the factors that determine the results. The affairs of the world would not run if all were given the power to choose the results of their ac­tions or to satisfy all their desires. 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. Swami Karmananda says: The essence of KarmaYoga is to go to work just to please the creator; mentally re­nounce the fruits of all action; and let God take care of the results. 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.

                One has to dis­cover this fact personally in life. A person should work without selfish mo­tives as a matter of duty for a greater cause of helping human­ity rather than just helping oneself, one's children, or a few individuals. Equanimity and spiri­tual progress result from selfless service, whereas work with selfish motives creates the bonds of Karma as well as great disappointments. Dedicated selfless service for a greater cause leads to everlasting peace and happiness here and hereafter.

                The boundary of one’s jurisdiction ends with the completion of duty; it never crosses the garden of fruit. A hunter has control over the arrow only, never over the deer. Harry Bhalla says: A farmer has control over how he works his land, yet no control over the harvest. But he cannot expect a harvest if he does not work his land.

                When one has no desire for the pleasure of victory, one is not affected by the pain of de­feat. Questions of the pleasure of success or the pain of failure do not arise because a KarmaYogi is always on the path of service without waiting to enjoy the fruit or even the flower of work. He or she has learned to enjoy the joy of service. The myopia of short-term, personal gain, caused by ignorance of metaphysics, is the root of all evils in society and the world. The bird of righteousness cannot be con­fined in the cage of personal gain. Dharma and selfishness cannot stay together.

                The desire for fruit takes one to the dark alley of sin and prevents one’s real growth. Acting only in one’s own self-interest is sinful. The welfare of the individual lies in the welfare of society. The wise work for all of society, whereas the ig­norant work only for themselves or their children and grandchildren. One who knows the Truth does not let the shadow of personal gain fall on the path of duty. The secret art of living a meaningful life is to be intensely active without any selfish motive, as stated below: 

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 selfless service brings peace and equanimity of mind that leads to the union with God. (2.48)

                KarmaYoga is defined as doing one’s duty while maintaining equanimity under all circumstances. Pain and pleasure, birth and death, loss and gain, union and separation are inevitable, being under the control of one’s past deeds or Karma, like the coming of day and night. Fools rejoice in prosperity and mourn in adversity, but a KarmaYogi remains tranquil under all circumstances (TR 2.149.03-04). The word ‘yoga’ has also been defined in the following verses of the Gita: 2.50, 2.53, 6.04, 6.08, 6.19, 6.23, 6.29, 6.31, 6.32, and 6.47. Any practical technique of understanding the Supreme Reality and uniting with Him is called spiritual practice, or yoga.

Work done with selfish motives is inferior by far to selfless service. Therefore, be a selfless worker, O Arjuna. Those who work only to enjoy the fruits of their labor are unhappy (because one has no control over the results). (2.49)

A KarmaYogi or the selfless person becomes free from both vice and virtue in this life itself. Therefore, strive for selfless service. Working to the best of one’s abili­ties without becoming selfishly attached to the fruits of work is called KarmaYoga or Seva. (2.50)

                Peace, composure, and freedom from Karmic bond­age await those who work for a noble cause with a spirit of detach­ment and do not seek any personal reward or recognition. Such per­sons enjoy the joy of selfless service that ultimately leads them to the bliss of salvation. KarmaYoga purifies the mind and is a very powerful and easy spiritual discipline that one can practice while living and working in society. There is no religion better than selfless service. The fruits of vice and virtue grow only on the tree of selfishness, not on the tree of selfless service.

                Generally, it is thought that one works harder when one is deeply interested in, or attached to, the fruits of work. Therefore, KarmaYoga or selfless service may not be very conducive to the material progress of the individual or society. This dilemma can be solved by developing a hobby of selfless service to a noble cause of one’s choice, never letting greed for the fruits dilute the purity of action. Dexterity or skillfulness in work is in not getting bound by the bonds of one’s Karma or worldly duty.

KarmaYogis are freed from the bondage of rebirth due to renouncing the selfish attachment to the fruits of all work and attain a blissful divine state of salvation or Nirvana. (2.51)

When your intellect completely pierces the veil of confusion regarding Self and non-Self, then you will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)

                Scriptures become dispensable after enlightenment. According to Shankara, this verse means one who has rent asunder the veil of ignorance and realized the Truth, becomes indiffer­ent to the Vedic texts that prescribe details of performing rituals for the attainment of desired fruits.

When your intellect that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas shall stay steady and firm, con­centrating on the Supreme Being, then you will be enlightened and completely united with God in trance. (2.53)

                Non-scriptural reading or reading of different philosophical writings is bound to create confusion. Ramakrishna said: “One should learn from the scriptures that God alone is real and the world is illusory.” A beginner should know that only God is eternal and everything else is temporal. After Self-awareness, one finds God alone has become everything. Everything is His manifestation. He is sport­ing in various forms. In trance, or the superconscious state of mind, the confusion arising from conflicting views ceases, and mental equipoise is attained.

                Different schools of thought, cults, systems of phi­losophy, ways of worship, and spiritual practices found in the Vedic culture are different rungs in the ladder of yoga. Such a wide choice of methods does not exist in any other system, religion, or way or life. People’s tempera­ments are different due to differences in their stages of spiritual development and understanding. Therefore, different schools of thought are necessary to suit different individuals as well as the same individual as he or she grows and de­velops. The highest philosophy of pure monism is the topmost rung of the ladder. The vast majority cannot comprehend it. All schools and cults are necessary. One should not be confused because different methods are not meant to confuse, but one should choose wisely.

Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)

                The answers to all of the above questions are given by Lord Krishna in the remaining verses of this chapter.

MARKS OF A SELF-REALIZED PERSON

Lord Krishna said: When one is completely free from all desires of the mind, and is satisfied with the bliss of knowing the Supreme Being, then one is called an enlightened person, O Arjuna. (2.55)

                According to mother Sarda, desires for knowledge, devotion, and salvation cannot be classed as desires because they are higher desires. One should first replace the lower desires with higher desires and then renounce the highest desire also and be­come absolutely free. It is said that the highest freedom is the freedom from becoming free.

A person is called an enlightened sage of steady intellect whose mind is unperturbed by adversity, who does not crave pleasures, and who is completely free from attachment, fear, and anger. (2.56)

                Attachment to people, places and objects takes away the intellect, and one becomes myopic. People are help­lessly tied with the rope of attachment. One has to learn to cut this rope with the sword of knowledge of the Absolute and become detached and free.

The mind and intellect of a person become steady who is not attached to anything, who is neither elated by get­ting desired results nor perturbed by undesired results. (2.57)

                True spiritualists have a peaceful and happy look on their faces under all circumstances.

When one can completely withdraw the senses from the sense objects, as a tortoise withdraws its limbs into the shell for protection from calamity, then the intellect of such a person is considered steady. (2.58)

                When a person learns to control or withdraw the senses from sense objects, as a tortoise retracts its limbs inside its shell in time of danger and cannot be forced to extend its limbs again until the trouble is over, the lamp of Self-knowledge becomes lighted, and one perceives the self-effulgent Supreme Being within (MB 12.174.51). A Self-realized person enjoys the beauty of the world, keeping the senses under complete control like a tortoise. The best way to purify the senses and control them perfectly like a tortoise is to engage them in the service of God at all times.

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains in a very subtle form. This subtle crav­ing also completely disappears from one who knows the Supreme Being. (2.59)

                The desire for sensual pleasure becomes dormant when one abstains from sense enjoyment, or due to physical limita­tions imposed by disease or old age. But the craving remains as a subtle mental impression. Those who have tasted the nectar of unity with the Supreme Being no longer find enjoy­ment in the lower-level sensual pleasures. The subtle craving lurks like a robber ready to rob the striver at the appropriate opportunity, as explained below:

DANGERS OF UNRESTRAINED SENSES

Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60)

                The wise always keep vigilance over the mind. The mind can never be fully trusted. It can mislead even a Self-realized person (BP 5.06.02-05). One has to be very alert and closely witness the wanderings of the mind. Never relax your vigilance until the final goal of God-realization is reached. Mother Sarda said: It is the very nature of the mind to go to lower objects of enjoyment, just as it is the nature of water to flow downwards. The grace of God can make the mind go towards higher objects as the sun’s rays lift the water.

                The human mind is ever ready to deceive and play tricks. Therefore, discipline, constant vigilance, and sincere spiritual practice are needed. The mind is like an unruly horse that needs to be broken in. Never let the mind roam ¾ unwatched ¾ into the realm of sensuality. The path of spiritual life is very slippery and has to be trodden very care­fully to avoid falls. It is not a joyous ferryboat ride, but is very diffi­cult to tread like the sharp edge of a sword. Many obstacles, dis­tractions, and failures come on the path to help the devotee become stronger and more advanced on the path, just like iron is turned into steel by alternate heating, cooling, and hammering. One should not get discouraged by failures, but carry on with determination.

One should fix one’s mind on God with loving contemplation after bringing the senses under control. One’s intellect becomes steady when one’s senses are under complete control. (2.61)

One develops attachment to sense objects by thinking about sense ob­jects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62)

Delusion or wild ideas arise from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls from the right path when reasoning is destroyed. (2.63)

ATTAINMENT OF PEACE AND HAPPINESS THROUGH SENSE CONTROL AND KNOWLEDGE

A disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquillity. (2.64)

                Real peace and happiness are achieved, not by sense gratification, but by sense control.

All sorrows are destroyed upon attainment of tranquillity. The intel­lect of such a tranquil person soon becomes completely steady and united with the Supreme. (2.65)

There is neither Self-knowledge nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)

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 ¾ the spiri­tual shore of peace and happiness. (2.67)

                A person without control over the mind and senses drifts like a ship without its rudder, becomes a reactor instead of an actor, and develops negative Karma.

                Greed for the pleasure of enjoying the light leads bugs to destruction, similarly, desire for the enjoyment of sensual pleasures keeps one away from Self-knowledge and leads into the net of transmigration (MB 3.02.69).

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)

                Ascetics keep awake or detached in the night of mun­dane existence of life because they are in quest of the highest truth. One is considered awake when one is free from worldly de­sires (TR 2.92.02). A yogi is always aware of the Spirit about which others are un­aware. A sage who sees is unaware of the experience of sense objects about which others are aware. The life of an ascetic is entirely different from the life of a materialistic person. What is considered real by a yogi is of no value for a worldly person. While most people sleep and make dream plans in the night of the illusory world, a yogi keeps awake because he or she is detached from the world while living in it.

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

                Torrents of the river of desire can carry away the mind of a materialistic person as a river carries away wood and other objects in its path. The tranquil mind of a yogi is like an ocean that takes in the rivers of desire without being disturbed by them because a yogi does not think about personal gain or loss. Human de­sires are endless. To satisfy a desire is like drinking salt water that will never quench thirst, but will increase it. It is like trying to extinguish a fire with gasoline.

                Trying to fulfill material desires is like adding more wood to the fire. The fire will go out if no more wood is added to it (MB 12.17.05). If one dies without conquering the great enemy ¾ desires ¾ one has to reincarnate to fight this enemy again and again till victory (MB 12.16.24). One cannot see one’s face in a pot of water that is dis­turbed by the wind, similarly, one is unable to realize God when the mind and senses remain perturbed by the winds of material desires (MB 12.204.03).

One who abandons all desires and becomes free from longing and the feeling of “I” and “my”, attains peace. (2.71)

O Arjuna, this is the superconscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one’s life, a person attains the very goal of human life by becoming one with God. (2.72).

                The Supreme Being is the ultimate Reality and truth, knowledge and consciousness, and is limitless and blissful (TaU 2.01.01). The individ­ual soul becomes blissful and filled with joy after knowing God. The giver of bliss is nothing but the bliss itself like the giver of wealth must have wealth. That from which the origin, sustenance, and dissolution of this universe are derived is called the Absolute (BS 1.01.02, TaU 3.01.01). Knowledge is not a natural quality (Dharma) of the Absolute; it is the intrinsic nature of the Absolute (DB 7.32.19). The Absolute is the substratum, or material as well as efficient cause of the universe. It is both the source and the sink of energy in one. It is also called the Unified Field, Supreme Spirit, Divine Person, and Total Consciousness that is responsible for the sense percep­tions in all living beings by functioning through mind and intellect.

                The word “Salvation” in Christianity means deliverance from the power and penalty of sin. Sin in Hinduism is nothing but the Karmic bondage responsible for transmigration. Thus, salvation is equivalent to the Sanskrit word “Mukti” — the final emancipation of the living entity from transmigration — in Hinduism. Mukti means the complete destruction of all impressions of desires from the causal body. It is the uniting of the individual soul with the Supersoul. Some say that the all-pervading Supersoul is the causal body who is conducting everything and remains compassionately detached. The Sanskrit word “Nirvana” in Buddhism is thought to be the cessation of worldly desires and ego. It is a state of being in which worldly desires and personal likes and dis­likes have been absolutely extin­guished. It is getting out of body-consciousness and attaining a state of Self-consciousness. It is liberation from attachment to the material body and achieving a state of bliss with God.

 

Chapter: [1] [2] [3] [4] [5] [6] [7] [8] [9] [10] [11] [12] [13] [14] [15] [16] [17] [18] [Epilogue]

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CHAPTER 3

PATH OF SELFLESS SERVICE

Arjuna asked: If You consider that acquiring transcendental knowledge is better than working, then why do You want me to engage in this horrible war, O Krishna? You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.01-02)

                Arjuna was in the mode of delusion; he thought that Lord Krishna meant a contemplative life was better than doing one’s normal duty in life. Some people are often confused and think that salvation is possible only by leading a life devoted to scriptural study, contemplation, and acquiring Self-knowledge. Lord Krishna clarifies this by mentioning two major paths of spiritual practice — depending on the nature of the individual — in the following verse:

Lord Krishna said: In this world I have stated a twofold path of spiritual discipline in past  ¾the path of Self-knowledge for the contemplative ones and the path of unselfish work (Seva, KarmaYoga) for all others. (3.03)

                “Seva” or “KarmaYoga” means sacrifice, selfless service, unselfish work, meritorious deeds, giving away something to others. Some people often get confused like Arjuna and think that leading a life devoted to scriptural study, contemplation, and acquiring transcendental knowledge may be better for spiritual progress than doing one’s worldly duty.

                A God-realized person does not consider him or herself the doer of any action, but only an instrument in the hands of the divine for His use. It should be further pointed out that both  metaphysical knowledge and selfless service are means to attain the Supreme Being. These two paths are not separate, but complementary. In life a combination of these two modes is considered the best. Carry both selfless service and a spiritual discipline of acquiring Self-knowledge with you as stated in the following verses:

One does not attain freedom from the bondage of Karma by merely ab­staining from work. No one attains perfection by merely giving up work because no one can remain actionless even for a moment. Everything in the universe is driven to action ¾ helplessly indeed ¾ by the forces of Nature. (3.04-05)

                It is not possible for anybody to completely abandon action by thought, word, and deed. Therefore, one should always be active in serving the Lord by various means of one’s choosing, and never be without work because an idle mind is the devil’s workshop. Performing action till death with a desireless frame of mind is better than abandoning work and leading the life of an ascetic, even after God-realization because even an ascetic cannot escape the im­pulse of action.

Anyone who restrains the senses but mentally thinks of sense pleasures is called a pretender. (3.06)

                One’s growth comes from working selflessly rather than giving up work and practicing sense-control before one is naturally ready for it. Bringing the mind under control is difficult, and spiritual life becomes a mockery without mastery over the senses. Desires may become dormant and rise again to give trouble, just as a sleeping person wakes up in due course of time.

                The four goals of human life — doing one's duty, earning wealth, material and sensual enjoyment, and attaining salvation — were designed in the Vedic tradition for gradual and systematic growth of the individual and the progress of society. Success in spiritual life does not come from prematurely wearing saffron clothes just to maintain an Ashram or livelihood without first conquering the six enemies ¾ lust, anger, greed, pride, attachment, and envy. It is said that such pretenders do a great disservice to God, society, and themselves and become bereft of happiness in this world and the next (BP 11.18.40-41) A pretending monk is considered sinful and a destroyer of the ascetic order of life.

WHY ONE SHOULD SERVE OTHERS?

One who restrains the senses ¾ by a trained and purified mind and intellect ¾ and engages the organs of action to selfless service is considered superior. (3.07)

Perform your obligatory duty because working is indeed better than sitting idle. Even the maintenance of your body would be impossible without work. (3.08)

Human beings are bound by work (Karma) that is not performed as a selfless service (Seva, Yajna). Therefore, becoming free from selfish attachment to the fruits of work, do your duty efficiently as a service to God for the good of humanity. (3.09)

TO HELP EACH OTHER IS THE FIRST COMMANDMENT OF THE CREATOR

In the beginning the creator created human beings together with selfless service (Seva, Yajna, sacrifice) and said: By serving each other you shall prosper and the sacrificial service shall ful­fill all your desires. (3.10)

Nourish the celestial controllers with selfless service, and they will nourish you. Thus nourishing one another, you shall attain the Supreme goal. (3.11)

                A celestial controller or guardian angel means a supernatural ruler, a celestial person, an angel, an agent of God, the cosmic forces that control, protect, and fulfill desires. Even the gates of heaven shall be closed to those who try to enter alone. According to the ancient scriptures, helping others is the best meritorious deed one can do. The wise seek to serve themselves in the service of others while the ignorant serve themselves at the cost of others. To serve each other is the original or first commandment of the creator that has been restated by Lord Krishna in the Gita. God has given us talents to help us serve, and in serving others we grow spiritually. We take birth to help each other, to understand, care, love, give, and forgive each other. According to Muniji “Giving is Living”. Giving makes the world a better place for all humanity.

                It is believed that selfishness saps our natural health and immune system also. When we take steps to move ourselves away from self and think about the needs of others and how to serve them, a physical healing process seems to set in motion. This is especially true if we personally help a person we may never meet again in life.

The celestial controllers, being nourished and pleased by selfless service, will give you all desired objects. One who enjoys the gift of celestial controllers without sharing with others is, indeed, a thief. (3.12)

                One who makes no sacrifice, but grabs everything without helping others, is like a thief. It is said that celestials are pleased when people help each other. The capacity of the giver increases by the grace of God, fulfilling all desires to give. The spirit of cooperation ¾ not competition or confrontation ¾ be­tween human beings, between na­tions, and between organizations seems to be hinted here by the Lord. All the necessities of life are produced by dedicated sacrificial services of other people. We are created to depend on each other. The world has been called a cosmic wheel of cooperative action by Swami Chinmayananda. Cooperation, not competition, is more conducive to overall progress of the individual, as well as society. Nothing worthwhile can be achieved without cooperation and help from others. The world would be a much better place if all inhabitants cooperated and helped each other, rather than fight or compete with each other. It is the selfish motive that prevents cooperation even between spiritual organizations. One who can truly say “All organizations, temples, mosques, and churches are our own” is a true leader and a real saint.

The righteous who eat after sharing with others are freed from all sins, but the impious who cook food only for themselves (without first offering to God or sharing with others), in truth, eat sin. (3.13)

                Food should be cooked for the Lord and offered first to Him with love before consuming. Children should be taught to pray before taking food. The house rule should be: No food before prayer and thanking the Lord. Lord further states that helping others is divine:

The living beings are sustained from food grains; grains are produced by sacrificial work or duty performed by farmers and other field workers. Duty is prescribed in the scriptures. Scriptures come from the Supreme Being. Thus the all-pervading Supreme Being or God is ever pre­sent in selfless service. (3.14-15)

One who does not help to keep the wheel of creation in motion by sacrificial duty (Seva) and rejoices in sense pleasures, that sinful person lives in vain. (3.16)

                A grain of wheat is a single grain unless it is dropped into the ground and dies. If it does die, then it produces many grains (John 12.24). Saints, trees, rivers, and earth are for the use of others. However, there is no prescribed duty for the enlightened ones as explained below:

For one who rejoices only with the Supreme Being, who is delighted with the Supreme Being, and who is content with the Supreme Being alone, for such a Self-realized person there is no duty. Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody, except God, for anything. (3.17-18)

                All duties, obligations, prohibitions, regulations, and injunctions are meant to lead one to perfection. Therefore, a perfect yogi who has Self-knowledge, detachment, and devotion has nothing more to gain in this world by doing worldly duty.

LEADERS SHOULD SET AN EXAMPLE

Always perform your duty efficiently and without any selfish attachment to the results because by doing work without attachment one reaches the supreme goal of life. (3.19)

                In no other scripture, written before the Bhagavad-Gita, has the philosophy of KarmaYoga — the unselfish devotion for the welfare of humanity — been so beautifully expounded. Lord Krishna has elevated the idea of altruism to the highest form of wor­ship and spiritual practice. By altruism, one obtains grace, by grace one gets faith, and by faith the ultimate Truth is revealed. One immediately feels better by helping others and comes one step closer to perfection. Swami Vivekananda said: Work done for others awakens the subtle and dormant divine power, Kundalini, within our body. An example of attaining Self-realization by persons while doing their worldly duties is given below:

King Janaka and many others attained perfection of Self-realization by selfless service (KarmaYoga) alone. You also should perform your duty with a view to guide people and for the wel­fare of society. (3.20)

                Those who do selfless service are not bound by Karma and attain salvation (VP 1.22.52). Nothing is beyond the reach of those who have others’ interest in mind. Swami Harihar says: Selfless service to humanity is the true service to God and the highest form of worship.

Because whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21)

                People follow whatever great persons do (BP 5.04.15). Jesus said: I have set an example for you, so that you will do just what I have done for you (John 13.15). A leader is obliged to set higher ethical, moral, and spiritual standards for the general population to follow. If the leader fails in this regard, the quality of the nation’s life declines, and the progress of society is greatly hampered. Therefore, leaders have a great burden on their shoulders. The life of a true leader is the life of service and sacrifice. Leadership should not be an enterprise for becoming rich or famous.

O Arjuna, there is nothing in the three worlds — heaven, earth, and the lower regions — that should be done by Me, nor there is anything unob­tained that I should obtain, yet I engage in action. (3.22)

If I do not engage in action relentlessly, O Arjuna, people would follow the same path in everyway. These worlds would perish if I do not work, and I would be the cause of confusion and destruction. (3.23-24)

WHAT SHOULD THE WISE DO

TO THE IGNORANT

The ignorant work with attachment to the fruits of work for themselves, and the wise work without attachment for the welfare of the world. (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. (See also 3.29) (3.26)

                Doing one’s duty without a personal, selfish motive is an exalted state given only to the enlightened ones. This may be beyond comprehension of ordinary people. The mark of genius lies in the ability to handle two opposed ideas and paradoxes, such as living in the world with de­tached attachment. Most people work hard only when they have some motivat­ing force, such as enjoyment of the fruits of work. Such persons should not be discouraged or condemned. They should be introduced slowly to the beginning stages of selfless service. The ex­cessive attachment to possessions, not the possessions themselves, becomes the source of misery.

                Just as one has to pray and worship with single-minded attention, similarly, one should perform worldly duties with full attention, even while knowing full well that the world and its affairs are transitory. One should not live thinking only of God and neglect­ing one’s duty in the world. Yogananda said: Be as earnest about meditation as about earning money. One should not live a one-sided life. The importance of controlling the senses and ways to combat ego are given below:

ALL WORKS ARE THE WORKS OF NATURE

The forces of Nature do all work, but due to delusion of ignorance people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)

                Indirectly, God is the doer of everything. The power and the will of God do everything. One is not free even to kill oneself. One cannot feel the presence of the omnipresent God as long as one feels: “I am the doer”. If one realizes ¾ by the grace of God ¾ that he or she is not the doer, but just an instrument, one at once becomes free. A Karmic bondage is created if we consider ourselves the doer and enjoyer. The same work done by a Self-realized master and an ordi­nary person produces different results. The work done by a Self-realized master becomes spiritualized and produces no Karmic bondage because a Self-realized person does not consider oneself the doer or the enjoyer. The work done by an ordinary person produces Karmic bondage.

One who knows the truth about the role of the forces of Nature in getting work done, does not become attached to work. Such a person knows that it is the forces of Nature that get their work done by using our organs as instruments. (3.28)

Those who are deluded by the illusive power (Maya) of Nature become attached to the work done by the forces of Nature. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (See also 3.26) (3.29)

                The enlightened one should not try to dissuade or de­tract ignorant ones from performing selfish actions that they do deluded by the forces of Nature, because doing work ¾ and not the renunciation of work in the initial stages ¾ will ul­ti­mately lead them to realize the truth that we are not the doers, but divine instruments only. Working with attachment also has a place in the development of society and in the life of common people. People can easily transcend selfish desires by working for a noble goal of their choice.

Do your prescribed duty, dedicating all work to God in a spiritual frame of mind, free from de­sire, attachment, and mental grief. (3.30)

Those who always practice this teaching of Mine ¾ with faith and are free from cavil ¾ become free from the bondage of Karma. But those who carp at this teaching and do not practice it, should be considered ignorant, senseless, and confused. (3.31-32)

All beings follow their nature. Even the wise act according to their own nature. If we are but pawns of our nature; what, then, is the value of sense restraint? (3.33)

                While we cannot and should not suppress our nature, we must not become victims but rather controllers and masters of the senses by using the discriminative faculties of human life for gradual improvement. The best way to control the senses is to engage all our senses in the service of God.

TWO MAJOR STUMBLING BLOCKS ON THE PATH OF PERFECTION

Attachments and aversions for sense ob­jects remain in the senses. One should not come under the control of these two because they are two major stumbling blocks, indeed, on one’s path of Self-realization. (3.34)

                'Attachment' may be defined as a very strong desire to experience sensual pleasures again and again. 'Aversion' is the strong dislike for the unpleasant. The search for peace of mind, comfort, and happi­ness is the basis of all human endeavors, including the acquisition and propagation of knowledge. Desire — like any other power given by the Lord — is not the problem. We can have desires with a proper frame of mind that gives us control over attachments and aversions. If we can manage our wants, most of the things we possess become dispensable rather than essential. With a right attitude, we can get mastery over all our attachments and aversions. The only necessity is to have a frame of mind that makes most items unnecessary. Those who have knowl­edge, detachment, and devotion have neither likes nor dislikes for any worldly object, person, place, or work. Personal likes and dislikes disturb the equanimity of mind and become a hindrance on the path of spiritual progress.

                One should act with a sense of duty without being governed by personal likes and dislikes. Selfless service is the only aus­terity and penance in this age by which anyone can reach God while living and working in modern society without going to the moun­tains and jungles.

                Everybody benefits if work is done for the Lord, just as every part of the tree gets water when water is put at the root of the tree rather than on individual leaves. Attachments and aversions are de­stroyed in a noble person at the onset of Self-knowledge and detachment. Personal likes and dislikes are two major obstacles on the path of perfection. One who has conquered attachments and aversions becomes a free person, and attains salvation by doing his or her natural duty as stated below:

One’s inferior natural work is better than superior unnatural work. Even death in carrying out one’s (natural) duty is useful. Unnatural work produces too much stress. (See also 18.47) (3.35)

                One who does the duty ordained by nature is freed from the bonds of Karma and slowly rises above the worldly plain (BP 7.11.32). One who takes on work that was not meant for him or her certainly courts failure. One evolves by the work best suited to one’s own nature or inborn tendencies. There is no perfect occupation. Every occupation in this world has some faults. One should keep oneself free from concern over the faults of one's duty in life. One should carefully study one's nature to determine an appropriate occupation. Natural work does not produce stress and is conducive to creativity. Walking uphill, voca­tionally, against one’s natural tendencies is not only more stressful but also less productive, and it does not provide opportunity and leisure time for spiritual growth and development. On the other hand, if one follows a very easy or artistic path, one may not be able to earn enough to satisfy the ba­sic necessities of (family) life. Therefore, lead a simple life by limiting unnec­essary luxuries, and develop a hobby of selfless service to balance the material and spiritual needs of life. The balanced life is a happy life.

LUST IS THE ORIGIN OF SIN

Arjuna said: O Krishna, what impels one to commit sin or selfish deeds as if unwillingly and forced against one’s will? (3.36)

Lord Krishna said: It is the lust, born out of passion, that becomes anger when unfulfilled. Lust is insatiable and is a great devil. Know this as the enemy. (3.37)

                The mode of passion is the absence of mental equilibrium leading to vigorous activity to achieve desired fruits. Lust, the passionate selfish desire for all sensual and ma­terial pleasures, is the product of the mode of passion. Lust becomes anger if it is unfulfilled. When the attainment of fruits is hindered or inter­rupted, the intense desire for their achievement turns into fierce rage. Hence, the Lord says that lust and anger are two mighty enemies that can lead one to commit sin and turn one astray from the path of Self-realization, the supreme goal of hu­man life. Actually, mundane desire compels a person to engage in sinful activities in spite of his or her will. Control your wants because whatever you want wants you. Lord Buddha said: Selfish desire is the root of all evils and misery.

As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly, Self-knowledge gets covered by different degrees of this insatiable lust, the eter­nal enemy of the wise. (3.38-39)

                Lust and Self-knowledge are eternal enemies. Lust can be destroyed only by Self-knowledge. Where lust resides, and how one should control the senses to subjugate lust are given below:

The senses, the mind, and the intellect are said to be the seat of lust. Lust deludes a person by controlling the senses, the mind, and the intellect and veils the Self-knowledge. (3.40)

Therefore, by controlling the senses, first kill this devil of mate­rial desires (or lust) that destroys Self-knowledge and Self-realization. (3.41)

                The mighty enemy, lust, enslaves the intellect by using the mind as its friend and senses and sense objects as its soldiers. These soldiers keep the individual soul deluded, and obscure Absolute Truth as a part of the drama of life. The success or failure of our role in action depends on how we handle our individual role and reach our destiny.

                All desires cannot — and need not — be eliminated, but selfish desires and motives must be eliminated for spiritual progress. All our action — by thought, word and deed — including desires, should be directed to glorify God and for the good of humanity. The scriptures say: The mortal, when freed from the captivity of selfish desires, becomes immortal and attains liberation even in this very life (KaU 6.14, BrU 4.04.07)

 

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 the Self is supe­rior to the intellect. (3.42)

Thus, knowing the Self to be the highest, and controlling the mind by the intellect that is purified by spiritual practices, one must kill this mighty enemy, lust, O Arjuna, with the sword of true knowledge of the Self. (3.43)

                Uncontrolled worldly desires will ruin the beau­tiful spiritual journey of life. The scriptures provide ways and means of keeping the desires born in the mind under proper control. The body may be compared to a chariot upon which the individual soul ¾ as pas­senger, owner, and enjoyer ¾ is riding on a spiritual journey to­wards the Supreme Abode of the Lord. Duty and Self-knowledge are the two wheels of the chariot, and devotion is its axle. Selfless service is the road, and the divine qualities are the milestones. The scriptures are the guiding lights to dispel the darkness of ignorance. The five senses are the horses of this chariot. Sense objects are the roadside green grasses; attachments and aversions are the stumbling blocks; and lust, anger, and greed are the plunderers. Friends and relatives are fellow travelers whom we temporarily meet during the journey. Intellect is the driver of this char­iot. If intellect, the charioteer, is not made pure and strong by Self-knowledge and will power, then strong desires for sensual and material pleasures ¾ or the senses ¾ will control the mind (See 2.67) instead of the intellect controlling the mind. The mind and senses will attack and take control of in­tellect, the weak charioteer, and lead the passenger away from the goal of salvation into the ditch of transmigration.

                If the intellect is well trained and purified by the fire of Self-knowledge and discrimination, the intellect will be able to con­trol the sense-horses with the help of spiritual practice and detach­ment, the two reins of mind, and the whip of moral conduct and spiritual practices. The charioteer should hold the reins under control at all times; otherwise, the sense-horses will lead one into the ditch of transmigration. A single moment of care­lessness leads to the downfall of the seeker. Finally, one must cross the river of illusion (Maya) and, by using the bridge of meditation and the silent repetitive chanting of Lord’s name or a mantra to still the ripples of mind waves, reach the spiritual shore of trance. Those who cannot control the senses will not be able to at­tain Self-realiza­tion, the goal of human birth.

                One must not spoil oneself by wrongful temporary pleasures of the senses. One who can control the senses can control the whole world and achieve success in all endeavors. Passion cannot be completely eliminated, but is subdued by Self-knowledge. The intellect becomes polluted during the youthful years, just as the clear water of a river becomes muddy during the rainy season. Keeping good company and setting a higher goal of life prevent the mind and intellect from becoming tainted by the distractions of sensual pleasures.

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