I am The Knower In All Bodies

TRANSLATION

O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called knowledge. That is My opinion.

PURPORT

While discussing the subject of the body and the knower of the body, the soul and the Supersoul, we shall find three different topics of study: the Lord, the living entity, and matter. In every field of activities, in every body, there are two souls: the individual soul and the Supersoul. Because the Supersoul is the plenary expansion of the Supreme Personality of Godhead, Kṛṣṇa, Kṛṣṇa says, "I am also the knower, but I am not the individual knower of the body. I am the superknower. I am present in every body as the Paramātmā, or Supersoul."

One who studies the subject matter of the field of activity and the knower of the field very minutely, in terms of this Bhagavad-gītā, can attain to knowledge.

The Lord says, "I am the knower of the field of activities in every individual body." The individual may be the knower of his own body, but he is not in knowledge of other bodies. The Supreme Personality of Godhead, who is present as the Supersoul in all bodies, knows everything about all bodies. He knows all the different bodies of all the various species of life. A citizen may know everything about his patch of land, but the king knows not only his palace but all the properties possessed by the individual citizens. Similarly, one may be the proprietor of the body individually, but the Supreme Lord is the proprietor of all bodies. The king is the original proprietor of the kingdom, and the citizen is the secondary proprietor. Similarly, the Supreme Lord is the supreme proprietor of all bodies.

The body consists of the senses. The Supreme Lord is Hṛṣīkeśa, Which means "the controller of the senses." He is the original controller of the senses, just as the king is the original controller of all the activities of the state; the citizens are secondary controllers. The Lord says, "I am also the knower." This means that He is the superknower; the individual soul knows only his particular body. In the Vedic literature, it is stated as follows:

kṣetrāṇi hi śarīrāṇi
bījaḿ cāpi śubhāśubhe
tāni vetti sa yogātmā
tataḥ kṣetra-jña ucyate

This body is called the kṣetra, and within it dwells the owner of the body and the Supreme Lord, who knows both the body and the owner of the body. Therefore He is called the knower of all fields. The distinction between the field of activities, the knower of activities, and the supreme knower of activities is described as follows. Perfect knowledge of the constitution of the body, the constitution of the individual soul, and the constitution of the Supersoul is known in terms of Vedic literature as jñāna. That is the opinion of Kṛṣṇa. To understand both the soul and the Supersoul as one yet distinct is knowledge. One who does not understand the field of activity and the knower of activity is not in perfect knowledge. One has to understand the position of prakṛti (nature), puruṣa (the enjoyer of nature) and īśvara (the knower who dominates or controls nature and the individual soul). One should not confuse the three in their different capacities. One should not confuse the painter, the painting and the easel. This material world, which is the field of activities, is nature, and the enjoyer of nature is the living entity, and above them both is the supreme controller, the Personality of Godhead. It is stated in the Vedic language (in the Śvetāśvatara Upaniṣad 1.12), bhoktā bhogyaḿ preritāraḿ ca matvā/ sarvaḿ proktaḿ tri vidham-brahmam etat. There are three Brahman conceptions: prakṛti is Brahman as the field of activities, and the jīva (individual soul) is also Brahman and is trying to control material nature, and the controller of both of them is also Brahman, but He is the factual controller.

In this chapter it will also be explained that out of the two knowers, one is fallible and the other is infallible. One is superior and the other is subordinate. One who understands the two knowers of the field to be one and the same contradicts the Supreme Personality of Godhead, who states here very clearly, "I am also the knower of the field of activity." One who misunderstands a rope to be a serpent is not in knowledge. There are different kinds of bodies, and there are different owners of the bodies. Because each individual soul has his individual capacity for lording it over material nature, there are different bodies. But the Supreme also is present in them as the controller. The word ca is significant, for it indicates the total number of bodies. That is the opinion of Śrīla Baladeva Vidyābhūṣaṇa. Kṛṣṇa is the Supersoul present in each and every body apart from the individual soul. And Kṛṣṇa explicitly says here that the Supersoul is the controller of both the field of activities and the finite enjoyer.

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Those Who Fix Their Minds

TRANSLATION
The Supreme Personality of Godhead said: Those who fix their minds on My personal form and are always engaged in worshiping Me with great and transcendental faith are considered by Me to be most perfect.

PURPORT
In answer to Arjuna's question, Kṛṣṇa clearly says that he who concentrates upon His personal form and who worships Him with faith and devotion is to be considered most perfect in yoga. For one in such Kṛṣṇa consciousness there are no material activities, because everything is done for Kṛṣṇa. A pure devotee is constantly engaged. Sometimes he chants, sometimes he hears or reads books about Kṛṣṇa, or sometimes he cooks prasādam or goes to the marketplace to purchase something for Kṛṣṇa, or sometimes he washes the temple or the dishes — whatever he does, he does not let a single moment pass without devoting his activities to Kṛṣṇa. Such action is in full samādhi.

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No One Before You

TRANSLATION

O best of the Kuru warriors, no one before you has ever seen this universal form of Mine, for neither by studying the Vedas, nor by performing sacrifices, nor by charity, nor by pious activities, nor by severe penances can I be seen in this form in the material world.

PURPORT

The divine vision in this connection should be clearly understood. Who can have divine vision? Divine means godly. Unless one attains the status of divinity as a demigod, he cannot have divine vision. And what is a demigod? It is stated in the Vedic scriptures that those who are devotees of Lord Viṣṇu are demigods (viṣṇu-bhaktāḥ smṛtā devāḥ). Those who are atheistic, i.e., who do not believe in Viṣṇu, or who recognize only the impersonal part of Kṛṣṇa as the Supreme, cannot have the divine vision. It is not possible to decry Kṛṣṇa and at the same time have the divine vision. One cannot have the divine vision without becoming divine. In other words, those who have divine vision can also see like Arjuna.

The Bhagavad-gītā gives the description of the universal form. Although this description was unknown to everyone before Arjuna, now one can have some idea of the viśva-rūpa after this incident. Those who are actually divine can see the universal form of the Lord. But one cannot be divine without being a pure devotee of Kṛṣṇa. The devotees, however, who are actually in the divine nature and who have divine vision, are not very much interested in seeing the universal form of the Lord. As described in the previous verse, Arjuna desired to see the four-handed form of Lord Kṛṣṇa as Viṣṇu, and he was actually afraid of the universal form.

In this verse there are some significant words, just like veda-yajñādhyayanaiḥ, which refers to studying Vedic literature and the subject matter of sacrificial regulations. Veda refers to all kinds of Vedic literature, such as the four Vedas (Ṛg, Yajur, Sāma and Atharva) and the eighteen Purāṇas, the Upaniṣads and the Vedānta-sūtra. One can study these at home or anywhere else. Similarly, there are sūtras — Kalpa-sūtras and Mīmāḿsā-sūtras — for studying the method of sacrifice. Dānaiḥ refers to charity which is offered to a suitable party, such as those who are engaged in the transcendental loving service of the Lord — the brāhmaṇas and the Vaiṣṇavas. Similarly, "pious activities" refers to the agni-hotra and the prescribed duties of the different castes. And the voluntary acceptance of some bodily pains is called tapasya. So one can perform all these — can accept bodily penances, give charity, study the Vedas, etc. — but unless he is a devotee like Arjuna, it is not possible to see that universal form. Those who are impersonalists are also imagining that they are seeing the universal form of the Lord, but from Bhagavad-gītā we understand that the impersonalists are not devotees. Therefore they are unable to see the universal form of the Lord.

There are many persons who create incarnations. They falsely claim an ordinary human to be an incarnation, but this is all foolishness. We should follow the principles of Bhagavad-gītā, otherwise there is no possibility of attaining perfect spiritual knowledge. Although Bhagavad-gītā is considered the preliminary study of the science of God, still it is so perfect that it enables one to distinguish what is what. The followers of a pseudo incarnation may say that they have also seen the transcendental incarnation of God, the universal form, but that is unacceptable because it is clearly stated here that unless one becomes a devotee of Kṛṣṇa one cannot see the universal form of God. So one first of all has to become a pure devotee of Kṛṣṇa; then he can claim that he can show the universal form of what he has seen. A devotee of Kṛṣṇa cannot accept false incarnations or followers of false incarnations.

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He Transcends The Modes Of Nature

TRANSLATION
The Supersoul is the original source of all senses, yet He is without senses. He is unattached, although He is the maintainer of all living beings. He transcends the modes of nature, and at the same time He is the master of all the modes of material nature.

PURPORT
The Supreme Lord, although the source of all the senses of the living entities, doesn't have material senses like they have. Actually, the individual souls have spiritual senses, but in conditioned life they are covered with the material elements, and therefore the sense activities are exhibited through matter. The Supreme Lord's senses are not so covered. His senses are transcendental and are therefore called nirguṇa. Guṇa means the material modes, but His senses are without material covering. It should be understood that His senses are not exactly like ours. Although He is the source of all our sensory activities, He has His transcendental senses, which are uncontaminated. This is very nicely explained in the Śvetāśvatara Upaniṣad (3.19) in the verse apāṇi-pādo javano grahītā. The Supreme Personality of Godhead has no hands which are materially contaminated, but He has His hands and accepts whatever sacrifice is offered to Him. That is the distinction between the conditioned soul and the Supersoul. He has no material eyes, but He has eyes — otherwise how could He see? He sees everything — past, present and future. He lives within the heart of the living being, and He knows what we have done in the past, what we are doing now, and what is awaiting us in the future. This is also confirmed in Bhagavad-gītā: He knows everything, but no one knows Him. It is said that the Supreme Lord has no legs like us, but He can travel throughout space because He has spiritual legs. In other words, the Lord is not impersonal; He has His eyes, legs, hands and everything else, and because we are part and parcel of the Supreme Lord we also have these things. But His hands, legs, eyes and senses are not contaminated by material nature.

Bhagavad-gītā also confirms that when the Lord appears He appears as He is by His internal potency. He is not contaminated by the material energy, because He is the Lord of material energy. In the Vedic literature we find that His whole embodiment is spiritual. He has His eternal form, called sac-cid-ānanda-vigraha [Bs. 5.1]. He is full of all opulence. He is the proprietor of all wealth and the owner of all energy. He is the most intelligent and is full of knowledge. These are some of the symptoms of the Supreme Personality of Godhead. He is the maintainer of all living entities and the witness of all activity. As far as we can understand from Vedic literature, the Supreme Lord is always transcendental. Although we do not see His head, face, hands or legs, He has them, and when we are elevated to the transcendental situation we can see the Lord's form. Due to materially contaminated senses, we cannot see His form. Therefore the impersonalists, who are still materially affected, cannot understand the Personality of Godhead.
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You Will Always Live In Me

TRANSLATION
Just fix your mind upon Me, the Supreme Personality of Godhead, and engage all your intelligence in Me. Thus you will live in Me always, without a doubt.

PURPORT
One who is engaged in Lord Kṛiṣṇa's devotional service lives in a direct relationship with the Supreme Lord, so there is no doubt that his position is transcendental from the very beginning. A devotee does not live on the material plane — he lives in Kṛṣṇa. The holy name of the Lord and the Lord are nondifferent; therefore when a devotee chants Hare Kṛṣṇa, Kṛṣṇa and His internal potency are dancing on the tongue of the devotee. When he offers Kṛṣṇa food, Kṛṣṇa directly accepts these eatables, and the devotee becomes Kṛiṣṇa-ized by eating the remnants. One who does not engage in such service cannot understand how this is so, although this is a process recommended in the Bhagavad-gītā and in other Vedic literatures.

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Words of Wisdom Of the Day # 311

Let not the fruits of action be thy motive, Nor be thy attachment to inaction.

~ Bhagavad Gita 2.47





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THE DIVINE MANIFESTATIONS chapter 10

TEN: THE DIVINE MANIFESTATIONS

“Lord Shri Krishna said: Now, O Prince! Listen to My supreme advice, which I give thee for the sake of thy welfare, for thou art My beloved. Neither the professors of divinity nor the great ascetics know My origin, for I am the source of them all.

He who knows Me as the unborn, without beginning, the Lord of the universe, he, stripped of his delusion, becomes free from all conceivable sin. Intelligence, wisdom, non-illusion, forgiveness, truth, self-control, calmness, pleasure, pain, birth, death, fear and fearlessness; Harmlessness, equanimity, contentment, austerity, beneficence, fame and failure, all these, the characteristics of beings, spring from Me only.

The seven Great Seers, ( Mareechi, Atri, Angira, Pulah, Kratu, Pulastya, Vahishta. ) the Progenitors of mankind, the Ancient Four, (Sanak, Sanandan, Sanatan, Sanatkumar.) and the Lawgivers were born of My Will and come forth direct from Me. The race of mankind has sprung from them.

He who rightly understands My manifested glory and My Creative Power, beyond doubt attains perfect peace. I am the source of all; from Me everything flows. Therefore the wise worship Me with unchanging devotion.

With minds concentrated on Me, with lives absorbed in Me, and enlightening each other, they ever feel content and happy. To those who are always devout and who worship Me with love, I give the power of discrimination, which leads them to Me. By My grace, I live in their hearts; and I dispel the darkness of ignorance by the shining light of wisdom.

Arjuna asked: Thou art the Supreme Spirit, the Eternal Home, the Holiest of the Holy, the Eternal Divine Self, the Primal God, the Unborn and the Omnipresent. So have said the seers and the divine sage Narada; as well as Asita, Devala and Vyasa; and Thou Thyself also sayest it.
I believe in what Thou hast said, my Lord! For neither the godly not the godless comprehend Thy manifestation. Thou alone knowest Thyself, by the power of Thy Self; Thou the Supreme Spirit, the Source and Master of all being, the Lord of Lords, the Ruler of the Universe.

Please tell me all about Thy glorious manifestations, by means of which Thou pervadest the world. O Master! How shall I, by constant meditation, know Thee? My Lord! What are Thy various manifestations through which I am to mediate on Thee?

Tell me again, I pray, about the fullness of Thy power and Thy glory; for I feel that I am never satisfied when I listen to Thy immortal words. Lord Shri Krishna replied: So be it, My beloved fried! I will unfold to thee some of the chief aspects of My glory. Of its full extent there is no end.
O Arjuna! I am the Self, seated in the hearts of all beings; I am the beginning and the life, and I am the end of them all.

Of all the creative Powers I am the Creator, of luminaries the Sun; the Whirlwind among the winds, and the Moon among planets. Of the Vedas I am the Hymns, I am the Electric Force in the Powers of Nature; of the senses I am the Mind; and I am the Intelligence in all that lives.

Among Forces of Vitality I am the life, I am Mammon to the heathen and the godless; I am the Energy in fire, earth, wind, sky, heaven, sun, moon and planets; and among mountains I am the Mount Meru.

Among the priests, know, O Arjuna, that I am the Apostle Brihaspati; of generals I am Skanda, the Commander-in-Chief, and of waters I am the Ocean. Of the great seers I am Bhrigu, of words I am Om, of offerings I am the silent prayer, among things immovable I am the Himalayas.

Of trees I am the sacred Fig-tree, of the Divine Seers Narada, of the heavenly singers I am Chitraratha, their Leader, and of sages I am Kapila. Know that among horses I am Pegasus, the heaven-born; among the lordly elephants I am the White one, and I am the Ruler among men. I am the Thunderbolt among weapons; of cows I am the Cow of Plenty, I am Passion in those who procreate, and I am the Cobra among serpents.

I am the King-python among snakes, I am the Aqueous Principle among those that live in water, I am the Father of fathers, and among rulers I am Death. And I am the devotee Prahlad among the heathen; of Time I am the Eternal Present; I am the Lion among beasts and the Eagle among birds. I am the Wind among purifiers, the King Rama among warriors; I am the Crocodile
among the fishes, and I am the Ganges among rivers.

I am the Beginning, the Middle and the End in creation; among sciences, I am the science of Spirituality; I am the Discussion among disputants. Of letters I am A; I am the copulative in compound words; I am Time inexhaustible; and I am the all-pervading Preserver. I am all-devouring Death; I am the Origin of all that shall happen; I am Fame, Fortune, Speech, Memory, Intellect, Constancy and Forgiveness.

Of hymns I am Brihatsama, of metres I am Garatri, among the months I am Margasheersha (December), and I am the Spring among seasons. I am the Gambling of the cheat and the Splendour of the splendid; I am Victory; I am Effort; and I am the Purity of the pure. I am Shri Krishna among the Vishnu-clan and Arjuna among the Pandavas; of the saints I am Vyasa, and I am Shukracharya among the sages.

I am the Sceptre of rulers, the Strategy of the conquerors, the Silence of mystery, the Wisdom of the wise. I am the Seed of all being, O Arjuna! No creature moving or unmoving can live without
Me.

O Arjuna! The aspects of My divine life are endless. I have mentioned but a few by way of illustration. Whatever is glorious, excellent, beautiful and mighty, be assured that it comes from a fragment of My splendour.

But what is the use of all these details to thee? O Arjuna! I sustain this universe with only small part of Myself.”

Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stands the tenth chapter, entitled: The Divine Manifestations.

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THE SCIENCE OF SCIENCES AND THE MYSTERY OF MYSTERIES Chapter Nine

NINE: THE SCIENCE OF SCIENCES AND THE MYSTERY OF MYSTERIES

“Lord Shri Krishna said: I will now reveal to thee, since thou doubtest not, that profound mysticism, which when followed by experience, shall liberate thee from sin. This is the Premier Science, the Sovereign Secret, the Purest and Best; intuitional, righteous; and to him who practiseth it pleasant beyond measure.

They who have no faith in this teaching cannot find Me, but remain lost in the purlieus of this perishable world. The whole world is pervaded by Me, yet My form is not seen. All living things have their being in Me, yet I am not limited by them.

Nevertheless, they do not consciously abide in Me. Such is My Divine Sovereignty that though I, the Supreme Self, am the cause and upholder of all, yet I remain outside. As the mighty wind, though moving everywhere, has no resting place but space, so have all these beings no home but Me.

All beings, O Arjuna, return at the close of every cosmic cycle into the realm of Nature, which is a part of Me, and at the beginning of the next I send them forth again.

With the help of Nature, again and again I pour forth the whole multitude of beings, whether they will or no, for they are ruled by My Will. But these acts of mine do not bind Me. I remain outside and unattached. Under my guidance, Nature produces all things movable and immovable. Thus it is, O Arjuna, that this universe revolves.

Fools disregard Me, seeing Me clad in human form. They know not that in My higher nature I am the Lord-God of all. Their hopes are vain, their actions worthless, their knowledge futile; they are without sense, deceitful, barbarous and godless.

But the Great Souls, O Arjuna! Filled with My Divine Spirit, they worship Me, they fix their minds on Me and on Me alone, for they know that I am the imperishable Source of being. Always extolling Me, strenuous, firm in their vows, prostrating themselves before Me, they worship Me continually with concentrated devotion.

Others worship Me with full consciousness as the One, the Manifold, the Omnipresent, the Universal. I am the Oblation, the Sacrifice and the Worship; I am the Fuel and the Chant, I am the Butter offered to the fire, I am the Fire itself, and I am the Act of offering.

I am the Father of the universe and its Mother; I am its Nourisher and its Grandfather; I am the Knowable and the Pure; I am Om; and I am the Sacred Scriptures. I am the Goal, the Sustainer, the Lord, the Witness, the Home, the Shelter, the Lover and the Origin; I am Life and Death; I am the Fountain and the Seed Imperishable.

I am the Heat of the Sun, I release and hold back the Rains. I am Death and Immortality; I am Being and Not-Being. Those who are versed in the scriptures, who drink the mystic Soma-juice and are purified from sin, but who while worshipping Me with sacrifices pray that I will lead them to heaven; they reach the holy world where lives the Controller of the Powers of Nature, and they enjoy the feasts of Paradise.

Yet although they enjoy the spacious glories of Paradise, nevertheless, when their merit is exhausted, they are born again into this world of mortals. They have followed the letter of the scriptures, yet because they have sought but to fulfill their own desires, they must depart and return again and again.

But if a man will meditate on Me and Me alone, and will worship Me always and everywhere, I will take upon Myself the fulfillment of his aspiration, and I will safeguard whatsoever he shall attain.

Even those who worship the lesser Powers, if they do so with faith, they thereby worship Me, though not in the right way. I am the willing recipient of sacrifice, and I am its true Lord. But these do not know me in truth, and so they sink back.

The votaries of the lesser Powers go to them; the devotees of spirits go to them; they who worship the Powers of Darkness, to such Powers shall they go; and so, too, those who worship Me shall come to Me.

Whatever a man offers to Me, whether it be a leaf, or a flower, of fruit, or water, I accept it, for it is offered with devotion and purity of mind. Whatever thou doest, whatever thou dost eat, whatever thou dost sacrifice and give, whatever austerities thou practisest, do all as an offering to Me.

So shall thy action be attended by no result, either good or bad; but through the spirit of renunciation thou shalt come to Me and be free. I am the same to all beings. I favour none, and I hate none. But those who worship Me devotedly, they live in Me, and I in them.

Even the most sinful, if he worship Me with his whole heart, shalt be considered righteous, for he is treading the right path. He shall attain spirituality ere long, and Eternal Peace shall be his. O Arjuna! Believe me, My devotee is never lost.

For even the children of sinful parents, and those miscalled the weaker sex, and merchants, and labourers, if only they will make Me their refuge, they shall attain the Highest. What need then to mention the holy Ministers of God, the devotees and the saintly rulers?

Do thou, therefore, born in this changing and miserable world, do thou too worship Me. Fix thy mind on Me, devote thyself to Me, sacrifice for Me, surrender to Me, make Me the object of thy aspirations, and thou shalt assuredly become one with Me, Who am thine own Self.”

Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stands the ninth chapter, entitled: The Science of Sciences and the Mystery of
Mysteries.

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LIFE EVERLASTING Chapter Eight

EIGHT: LIFE EVERLASTING

“Arjuna asked: O Lord of Lords! What is that which men call the Supreme Spirit, what is man’s Spiritual Nature, and what is the Law? What is Matter and what is Divinity? Who is it who rules the spirit sacrifice in many; and at the time of death how may those who have learned self-control come to the knowledge of Thee?

The Lord Shri Krishna replied: The Supreme Spirit is the Highest Imperishable Self, and Its Nature is spiritual consciousness. The worlds have been created and are supported by an emanation from the Spirit which is called the Law. Matter consists of the forms that perish; Divinity is the Supreme Self; and He who inspires the spirit of sacrifice in man, O noblest of thy race, is I Myself, Who now stand in human form before thee.

Whosoever at the time of death thinks only of Me, and thinking thus leaves the body and goes forth, assuredly he will know Me.

On whatever sphere of being the mind of a man may be intent at the time of death, thither he will go. Therefore meditate always on Me, and fight; if thy mind and thy reason be fixed on Me, to Me shalt thou surely come.

He whose mind does not wander, and who is engaged in constant meditation, attains the Supreme Spirit. Whoso meditates on the Omniscient, the Ancient, more minute than the atom, yet the Ruler and Upholder of all, Unimaginable, Brilliant like the Sun, Beyond the reach of darkness; He who leaves the body with mind unmoved and filled with devotion, by the power of
his meditation gathering between his eyebrows his whole vital energy, attains the Supreme.

Now I will speak briefly of the imperishable goal, proclaimed by those versed in the scriptures, which the mystic attains when free from passion, and for which he is content to undergo the vow of continence. Closing the gates of the body, drawing the forces of his mind into the heart and by the power of meditation concentrating his vital energy in the brain; Repeating Om, the Symbol of Eternity, holding Me always in remembrance, he who thus leaves his body and goes forth reaches the Spirit Supreme.

To him who thinks constantly of Me, and of nothing else, to such an ever-faithful devotee, O Arjuna, am I ever accessible. Coming thus unto Me, these great souls go no more to the misery and death of earthly life, for they have gained perfection.

The worlds, with the whole realm of creation, come and go; but, O Arjuna, whoso comes to Me, for him there is nor rebirth. Those who understand the cosmic day and cosmic night know that one day of creation is a thousand cycles, and that the night is of equal length.

At the dawning of that day all objects in manifestation stream forth from the Unmanifest, and when evening falls they are dissolved into It again. The same multitude of beings, which have lived on earth so often, all are dissolved as the night of the universe approaches, to issue forth anew when morning breaks. Thus is it ordained.

In truth, therefore, there is the Eternal Unmanifest, which is beyond and above the Unmanifest Spirit of Creation, which is never destroyed when all these being perish. The wise say that the Unmanifest and Indestructible is the highest goal of all; when once That is reached, there is no return. That is My Blessed Home.

O Arjuna! That Highest God, in Whom all beings abide, and Who pervades the entire universe, is reached only by wholehearted devotion.

*Now I will tell thee, O Arjuna, of the times at which, if the mystics go forth, they do not return, and at which they go forth only to return.

If knowing the Supreme Spirit the sage goes forth with fire and light, in the daytime, in the fortnight of the waxing moon and in the six months before the Northern summer solstice, he will attain the Supreme.

But if he departs in gloom, at night, during the fortnight of the waning moon and in the six months before the Southern solstice, then he reaches but lunar light and he will be born again.

These bright and dark paths out of the world have always existed. Whoso takes the former, returns not; he who chooses the latter, returns.* O Arjuna! The saint knowing these paths is not confused. Therefore meditate perpetually.

The sage who knows this passes beyond all merit that comes from the study of the scriptures, from sacrifice, from austerities and charity, and reaches the Supreme Primeval Abode.”

Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the Colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stand the eight chapter, entitled: The Life Everlasting

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KNOWLEDGE AND EXPERIENCE Chapter 7 Bhagavad Gita

SEVEN: KNOWLEDGE AND EXPERIENCE

“Lord Shri Krishna said: Listen, O Arjuna! And I will tell thee how thou shalt know Me in my Full perfection, practising meditation with thy mind devoted to Me, and having Me for thy refuge.

I will reveal to this knowledge unto thee, and how it may be realised; which, once accomplished, there remains nothing else worth having in this life. Among thousands of men scarcely one strives for perfection, and even amongst those who gain occult powers, perchance but one knows me in truth.

Earth, water, fire, air, ether, mind, intellect and personality; this is the eightfold division of My Manifested Nature. This is My inferior Nature; but distinct from this, O Valiant One, know thou that my Superior Nature is the very Life which sustains the universe.

It is the womb of all being; for I am He by Whom the worlds were created and shall be dissolved.
O Arjuna! There is nothing higher than Me; all is strung upon Me as rows of pearls upon a thread.

O Arjuna! I am the Fluidity in water, the Light in the sun and in the moon. I am the mystic syllable Om in the Vedic scriptures, the Sound in ether, the Virility in man.
I am the Fragrance of earth, the Brilliance of fire. I am the Life Force in all beings, and I am the Austerity of the ascetics. Know, O Arjuna, that I am the eternal Seed of being; I am the Intelligence of the intelligent, the Splendour of the resplendent.

I am the Strength of the strong, of them who are free from attachment and desire; and, O Arjuna, I am the Desire for righteousness. Whatever be the nature of their life, whether it be pure or passionate or ignorant, they are all derived from Me. They are in Me, but I am not in them.

The inhabitants of the world, misled by those natures which the Qualities have engendered, know not that I am higher than them all, and that I do not change.

Verily, this Divine Illusion of Phenomenon manifesting itself in the Qualities is difficult to surmount. Only they who devote themselves to Me and to Me alone can accomplish it. The sinner, the ignorant, the vile, deprived of spiritual perception by the glamour of Illusion, and he who pursues a godless life – none of them shall find Me.

O Arjuna! The righteous who worship Me are grouped by stages: first, they who suffer, next they who desire knowledge, then they who thirst after truth, and lastly they who attain wisdom.

Of all of these, he who has gained wisdom, who meditates on Me without ceasing, devoting himself only to Me, he is the best; for by the wise man I am exceedingly beloved and the wise man, too, is beloved by Me.

Noble-minded are they all, but the wise man I hold as my own Self; for he, remaining always at peace with Me, makes me his final goal. After many lives, at last the wise man realises Me as I am. A man so enlightened that he sees God everywhere is very difficult to find.

They in whom wisdom is obscured by one desire or the other, worship the lesser Powers, practising many rites which vary according to their temperaments. But whatever the form of worship, if the devotee have faith, then upon his faith in that worship do I set My own seal.

If he worships one form alone with real faith, then shall his desires be fulfilled through that only; for thus have I ordained. The fruit that comes to men of limited insight is, after all, finite. They who worship the Lower Powers attain them; but those who worship Me come unto Me alone.

The ignorant think of Me, who am the Unmanifested Spirit, as if I were really in human form. They do not understand that My Superior Nature is changeless and most excellent. I am not visible to all, for I am enveloped by the illusion of Phenomenon. This deluded world does not know Me as the Unborn and the Imperishable. I know, O Arjuna, all beings in the past, the present and the future; but they do not know Me.

O brave Arjuna! Man lives in a fairy world, deceived by the glamour of opposite sensations, infatuated by desire and aversion. But those who act righteously, in whom sin has been destroyed, who are free from the infatuation of the conflicting emotions, they worship Me with firm resolution.

Those who make Me their refuge, who strive for liberation from decay and Death, they realise the Supreme Spirit, which is their own real Self, and in which all action finds its consummation.
Those who see Me in the life of the world, in the universal sacrifice, and as pure Divinity, keeping their minds steady, they live in Me, even in the crucial hour of death.”

Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the Colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stand the seventh chapter, entitled: Knowledge and Experience.

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SELF-CONTROL Chapter Six Bhagavad Gita

SIX: SELF-CONTROL
“Lord Shri Krishna said: He who acts because it is his duty, not thinking of the consequences, is really spiritual and a true ascetic; and not he who merely observes rituals or who shuns all action.
O Arjuna! Renunciation is in fact what is called Right Action. No one can become spiritual who has not renounced all desire.

For the sage who seeks the heights of spiritual meditation, practice is the only method, and when he has attained them, he must maintain himself there by continual self-control.
When a man renounces even the thought of initiating action, when he is not interested in sense objects or any results which may flow from his acts, then in truth he understands spirituality.

Let him seek liberation by the help of his Highest Self, and let him never disgrace his own Self. For that Self is his only friend; yet it may also be his enemy.

To him who has conquered his lower nature by Its help, the Self is a friend, but to him who has not done so, It is an enemy. The Self of him who is self-controlled, and has attained peace is equally unmoved by heat or cold, pleasure or pain, honour or dishonour.

He who desires nothing but wisdom and spiritual insight, who has conquered his senses and who looks with the same eye upon a lump of earth, a stone or fine gold, is a real saint.

He looks impartially on all – lover, friend or foe; indifferent or hostile; alien or relative; virtuous or sinful.

Let the student of spirituality try unceasingly to concentrate his mind; Let him live in seclusion, absolutely alone, with mind and personality controlled, free from desire and without possessions.
Having chosen a holy place, let him sit in a firm posture on a seat, neither too high nor too low, and covered with a grass mat, a deer skin and a cloth.

Seated thus, his mind concentrated, its functions controlled and his senses governed, let him practise meditation for the purification of his lower nature.

Let him hold body, head and neck erect, motionless and steady; let him look fixedly at the tip of his nose, turning neither to the right nor to the left.
With peace in his heart and nor fear, observing the vow of celibacy, with mind controlled and fixed on Me, let the student lose himself in contemplation of Me.

Thus keeping his mind always in communion with Me, and with his thoughts subdued, he shall attain that Peace which is mine and which will lead him to liberation at last. Meditation is not for him who eats too much, not for him who eats not at all; not for him who is overmuch addicted to sleep, not for him who is always awake.

But for him who regulates his food and recreation, who is balanced in action, in sleep and in waking, it shall dispel all unhappiness. When the mind, completely controlled, is centered in the Self, and free from all earthly desires, then is the man truly spiritual.

The wise man who has conquered his mind and is absorbed in the Self is as a lamp which does not flicker, since it stands sheltered from every wind. There, where the whole nature is seen in the light of the Self, where the man abides within his Self and is satisfied there, its functions restrained by its union with the Divine, the mind finds rest.

When he enjoys the Bliss which passes sense, and which only the Pure Intellect can grasp, when he comes to rest within his own highest Self, never again will he stray from reality.

Finding That, he will realise that there is no possession so precious. And when once established here, no calamity can disturb him. This inner severance from the affliction of misery is spirituality. It should be practised with determination and with a heart which refuses to be depressed.
Renouncing every desire which imagination can conceive, controlling the senses at every point by the power of mind; Little by little, by the help of his reason controlled by fortitude, let him attain peace; and, fixing his mind on the Self, let him not think of any other thing.
When the volatile and wavering mind would wander, let him restrain it and bring it again to its allegiance to the Self.
Supreme Bliss is the lot of the sage, whose mind attains Peace, whose passions subside, who is without sin, and who becomes one with the Absolute.
Thus, free from sin, abiding always in the Eternal, the saint enjoys without effort the Bliss which flows from realisation of the Infinite. He who experiences the unity of life sees his own Self in all beings, and all beings in his own Self, and looks on everything with an impartial eye; He who sees Me in everything and everything in Me, him shall I never forsake, nor shall he lose Me.

The sage who realises the unity of life and who worships Me in all beings, lives in Me, whatever may be his lot. O Arjuna! He is the perfect saint who, taught by the likeness within himself, sees the same Self everywhere, whether the outer form be pleasurable or painful.

Arjuna said: I do not see how I can attain this state of equanimity which Thou has revealed, owing to the restlessness of my mind. My Lord! Verily, the mind is fickle and turbulent, obstinate and strong, yea extremely difficult as the wind to control.

Lord Shri Krishna replied: Doubtless, O Mighty One, the mind is fickle and exceedingly difficult to restrain, but, O Son of Kunti, with practice and renunciation it can be done.

It is not possible to attain Self-Realisation if a man does not know how to control himself; but for him who, striving by proper means, learns such control, it is possible. Arjuna asked: He who fails to control himself, whose mind falls from spiritual contemplation, who attains not perfection but retains his faith, what of him, my Lord?

Having failed in both, my Lord, is he without hope, like a riven cloud having no support, lost on the spiritual road? My Lord! Thou art worthy to solve this doubt once and for all; save Thyself there is no one competent to do so.

Lord Shri Krishna replied: My beloved child! There is no destruction for him, either in this world or in the next. No evil fate awaits him who treads the path of righteousness.
Having reached the worlds where the righteous dwell, and having remained there for many years, he who has slipped from the path of spirituality will be born again in the family of the pure, benevolent and prosperous.
Or, he may be born in the family of the wise sages, though a birth like this is, indeed, very difficult to obtain. Then the experience acquired in his former life will revive, and with its help he will strive for perfection more eagerly than before.

Unconsciously he will return to the practices of his old life; so that he who tries to realise spiritual consciousness is certainly superior to one who only talks of it.

Then after many lives, the student of spirituality, who earnestly strives, and whose sins are absolved, attains perfection and reaches the Supreme. The wise man is superior to the ascetic and to the scholar and to the man of action; therefore be thou a wise man, O Arjuna! I look upon him as the best of mystics who, full of faith, worshippeth Me and abideth in Me.”

Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stands the sixth chapter entitled: Self-Control.

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THE RENUNCIATION OF ACTION Chapter Five

FIVE: THE RENUNCIATION OF ACTION

“Arjuna said: My Lord! At one moment Thou praisest renunciation of action; at another, right action. Tell me truly, I pray, which of these is the more conducive to my highest welfare?

Lord Shri Krishna replied: Renunciation of action and the path of right action both lead to the highest; of the two, right action is the better.

He is a true ascetic who never desires or dislikes, who is uninfluenced by the opposites and is easily freed from bondage.

Only the unenlightened speak of wisdom and right action as separate, not the wise. If any man knows one, he enjoys the fruit of both.

The level which is reached by wisdom is attained through right action as well. He who perceives that the two are one, knows the truth. Without concentration, O Mighty Man, renunciation is difficult. But the sage who is always meditating on the Divine, before long shall attain the Absolute.

He who is spiritual, who is pure, who has overcome his senses and his personal self, who has realised his highest Self as the Self of all, such a one, even though he acts, is not bound by his acts.

Though the saint sees, hears, touches, smells, eats, moves, sleeps and breathes, yet he knows the Truth, and he knows that it is not he who acts.

Though he talks, though he gives and receives, though he opens his eyes and shuts them, he still knows that his senses are merely disporting themselves among the objects of perception.

He who dedicates his actions to the Spirit, without any personal attachment to them, he is no more tainted by sin than the water lily is wetted by water.

The sage performs his action dispassionately, using his body, mind and intellect, and even his senses, always as a means of purification.

Having abandoned the fruit of action, he wins eternal peace. Others unacquainted with spirituality, led by desire and clinging to the benefit which they think will follow their actions, become entangled in them.

Mentally renouncing all actions, the self-controlled soul enjoys bliss in this body, the city of the nine gates, neither doing anything himself nor causing anything to be done.

The Lord of this universe has not ordained activity, or any incentive thereto, or any relation between an act and its consequences. All this is the work of Nature.

The Lord does not accept responsibility for any man’s sin or merit. Men are deluded because in them wisdom is submerged in ignorance.

Surely wisdom is like the sun, revealing the supreme truth to those whose ignorance is dispelled by the wisdom of the Self.

Meditating on the Divine, having faith in the Divine, concentrating on the Divine and losing themselves in the Divine, their sins dissolved in wisdom, they go whence there is no return.
Sages look equally upon all, whether he be a minister of learning and humility, or an infidel, or whether it be a cow, an elephant or a dog.

Even in this world they conquer their earth-life whose minds, fixed on the Supreme, remain always balanced; for the Supreme has neither blemish nor bias.
He who knows and lives in the Absolute remains unmoved and unperturbed; he is not elated by pleasure or depressed by pain.

He finds happiness in his own Self, and enjoys eternal bliss, whose heart does not yearn for the contacts of earth and whose Self is one with the Everlasting.

The joys that spring from external associations bring pain; they have their beginning and their endings. The wise man does not rejoice in them. He who, before he leaves his body, learns to surmount the promptings of desire and anger is a saint and is happy.

He who is happy within his Self and has found Its peace, and in whom the inner light shines, that sage attains Eternal Bliss and becomes the Spirit Itself. Sages whose sins have been washed away, whose sense of separateness has vanished, who have subdued themselves, and seek only the welfare of all, come to the Eternal Spirit.

Saints who know their Selves, who control their minds, and feel neither desire nor anger, find Eternal Bliss everywhere. Excluding external objects, his gaze fixed between the eyebrows, the inward and outward breathings passing equally through his nostrils; Governing sense, mind and intellect, intent on liberation, free from desire, fear and anger, the sage is forever free.

Knowing me as Him who gladly receives all offerings of austerity and sacrifice, as the Might Ruler of all the Worlds and the Friend of all beings, he passes to Eternal Peace.” Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stands the fifth chapter entitled: The Renunciation of Action.

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DNYANA-YOGA – THE PATH OF WISDOM Chapter 4

FOUR: DNYANA-YOGA – THE PATH OF WISDOM
“Lord Shri Krishna said: This imperishable philosophy I taught to Viwaswana, the founder of the Sun dynasty, Viwaswana gave it to Manu the lawgiver, and Manu to King Ikshwaku!
The Divine Kings knew it, for it was their tradition. Then, after a long time, at last it was forgotten. It is the same ancient Path that I have now revealed to thee, since thou are My devotee and My friend. It is the supreme Secret. Arjuna asked: My Lord! Viwaswana was born before Thee; how then canst Thou have revealed it to him?
Lord Shri Krishna replied: I have been born again and again, from time to time; thou too, O Arjuna! My births are known to Me, but thou knowest not thine. I have no beginning. Though I am imperishable, as well as Lord of all that exists, yet by My own will and power do I manifest Myself.

Whenever spirituality decays and materialism is rampant, then, O Arjuna, I reincarnate Myself! To protect the righteous, to destroy the wicked and to establish the kingdom of God, I am reborn from age to age.

He who realises the divine truth concerning My birth and life is not born again; and when he leaves his body, he becomes one with Me. Many have merged their existences in Mine, being freed from desire, fear and anger, filled always with Me and purified by the illuminating flame of self-abnegation.

Howsoever men try to worship Me, so do I welcome them. By whatever path they travel, it leads to Me at last.

Those who look for success, worship the Powers; and in this world their actions bear
immediate fruit. The four divisions of society (the wise, the soldier, the merchant, the labourer) were created by Me, according to the natural distribution of Qualities and instincts. I am the author of them, though I Myself do no action, and am changeless.
My actions do not fetter Me, nor do I desire anything that they can bring. He who thus realises Me is not enslaved by action. In the light of wisdom, our ancestors, who sought deliverance, performed their acts.

Act thou also, as did our fathers of old. What is action and what is inaction? It is a question which has bewildered the wise. But I will declare unto thee the philosophy of action, and knowing it, thou shalt be free from evil.

It is necessary to consider what is right action, what is wrong action, and what is inaction, for mysterious is the law of action. He who can see inaction in action, and action in inaction, is the wisest among men. He is a saint, even though he still acts.

The wise call him a sage, for whatever he undertakes is free from the motive of desire, and his deeds are purified by the fire of Wisdom. Having surrendered all claim to the results of his actions, always contented and independent, in reality he does nothing, even though he is apparently acting.

Expecting nothing, his mind and personality controlled, without greed, doing bodily actions only; though he acts, yet he remains untainted. Content with what comes to him without effort of his own, mounting above the pairs of opposites, free from envy, his mind balanced both in success and failure; though he acts, yet the consequences do not bind him.

He who is without attachment, free, his mind centered in wisdom, his actions, being done as a sacrifice, leave no trace behind. For him, the sacrifice itself is the Spirit; the Spirit and the oblation are one; it is the Spirit Itself which is sacrificed in Its own fire, and the man even in action is united with God, since while performing his act, his mind never ceases to be fixed on Him.

Some sages sacrifice to the Powers; others offer themselves on the alter of the Eternal. Some sacrifice their physical senses in the fire of self-control; others offer up their contact with external objects in the sacrificial fire of their senses.

Other again sacrifice their activities and their vitality in the Spiritual fire of selfabnegation, kindled by wisdom.

And yet others offer as their sacrifice wealth, austerities and meditation. Monks wedded to their vows renounce their scriptural learning and even their spiritual powers.

There are some who practise control of the Vital Energy and govern the subtle forces of Prana and Apana, thereby sacrificing their Prana unto Apana, or their Apana unto Prana.

Others, controlling their diet, sacrifice their worldly life to the spiritual fire. All understand the principal of sacrifice, and by its means their sins are washed away.

Tasting the nectar of immortality, as the reward of sacrifice, they reach the Eternal. This world is not for those who refuse to sacrifice; much less the other world. In this way other sacrifices too may be undergone for the Spirit’s sake. Know thou that they all depend on action. Knowing this, thou shalt be free.

The sacrifice of wisdom is superior to any material sacrifice, for, O Arjuna, the climax of action is always Realisation.

This shalt thou learn by prostrating thyself at the Master’s feet, by questioning Him and by serving Him. The wise who have realised the Truth will teach thee wisdom. Having known That, thou shalt never again be confounded; and, O Arjuna, by the power of that wisdom, thou shalt see all these people as if they were thine own Self, and therefore as Me.

Be thou the greatest of sinners, yet thou shalt cross over all sin by the ferryboat of wisdom. As the kindled fire consumes the fuel, so, O Arjuna, in the flame of wisdom the embers of action are burnt to ashes.

There is nothing in the world so purifying as wisdom; and he who is a perfect saint finds that at last in his own Self.

He who is full of faith attains wisdom, and he too who can control his senses, having
attained that wisdom, he shall ere long attain Supreme Peace. But the ignorant man, and he who has no faith, and the sceptic are lost. Neither in this world nor elsewhere is there any happiness in store for him who always doubts.

But the man who has renounced his action for meditation, who has cleft his doubt in twain by the sword of wisdom, who remains always enthroned in his Self, is not bound by his acts.

Therefore, cleaving asunder with the sword of wisdom the doubts of the heart, which
thine own ignorance has engendered, follow the Path of Wisdom and arise!”

Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stands the fourth chapter entitled: Dnyana-Yoga or the Path of Wisdom.

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KARMA-YOGA – THE PATH OF ACTION Chapter 3 Bhagavad Gita

THREE: KARMA-YOGA – THE PATH OF ACTION
“Arjuna questioned: My Lord! If Wisdom is above action, why dost Thou advise me to
engage in this terrible fight?

Thy language perplexes me and confuses my reason. Therefore please tell me the only way by which I may, without doubt, secure my spiritual welfare. Lord Shri Krishna replied: In this world, as I have said, there is a twofold path, O Sinless One! There is the Path of Wisdom for those who meditate, and the Path of Action for those who work.
No man can attain freedom from activity by refraining from action; nor can he reach perfection by merely refusing to act. He cannot even for a moment remain really inactive, for the Qualities of Nature will compel him to act whether he will or no. He who remains motionless, refusing to act, but all the while brooding over sensuous object, that deluded soul is simply a hypocrite.
But, O Arjuna! All honour to him whose mind controls his senses, for he is thereby beginning to practise Karma-Yoga, the Path of Right Action, keeping himself always unattached. Do thy duty as prescribed, for action for duty’s sake is superior to inaction. Even the maintenance of the body would be impossible if man remained inactive.

In this world people are fettered by action, unless it is performed as a sacrifice. Therefore, O Arjuna, let thy acts be done without attachment, as sacrifice only.

In the beginning, when God created all beings by the sacrifice of Himself, He said unto them: `Through sacrifice you can procreate, and it shall satisfy all your desires. Worship the Powers of Nature thereby, and let them nourish you in return; thus supporting each other, you shall attain your highest welfare.

For, fed, on sacrifice, nature will give you all the enjoyment you can desire. But he who enjoys what she gives without returning is, indeed, a robber.’ The sages who enjoy the food that remains after the sacrifice is made are freed from all sin; but the selfish who spread their feast only for themselves feed on sin only.

All creatures are the product of food, food is the product of rain, rain comes by sacrifice, and sacrifice is the noblest form of action. All action originates in the Supreme Spirit, which is Imperishable, and in sacrificial action the all-pervading Spirit is consciously present.

Thus he who does not help the revolving wheel of sacrifice, but instead leads a sinful life, rejoicing in the gratification of his senses, O Arjuna, he breathes in vain.

On the other hand, the soul who meditates on the Self is content to serve the Self and rests satisfied within the Self; there remains nothing more for him to accomplish. He has nothing to gain by the performance or non-performance of action. His welfare depends not on any contribution that an earthly creature can make. Therefore do thy duty perfectly, without care for the results, for he who does his duty disinterestedly attains the Supreme.

King Janaka and others attained perfection through action alone. Even for the sake of enlightening the world, it is thy duty to act; For whatever a great man does, others imitate. People conform to the standard which he has set.

There is nothing in this universe, O Arjuna, that I am compelled to do, nor anything for Me to attain; yet I am persistently active. For were I not to act without ceasing, O prince, people would be glad to do likewise. And if I were to refrain from action, the human race would be ruined; I should lead the world to chaos, and destruction would follow.

As the ignorant act, because of their fondness for action, so should the wise act without such attachment, fixing their eyes, O Arjuna, only on the welfare of the world. But a wise man should not perturb the minds of the ignorant, who are attached to action; let him perform his own actions in the right spirit, with concentration on Me, thus inspiring all to do the same.

Action is the product of the Qualities inherent in Nature. It is only the ignorant man who, misled by personal egotism, says: `I am the doer.’ But he, O Mighty One, who understands correctly the relation of the Qualities to action, is not attached to the act for he perceives that it is merely the action and reaction of the Qualities among themselves.

Those who do not understand the Qualities are interested in the act. Still, the wise man who knows the truth should not disturb the mind of him who does not. Therefore, surrendering thy actions unto Me, thy thoughts concentrated on the Absolute, free from selfishness and without anticipation of reward, with mind devoid of excitement, begin thou to fight.

Those who always act in accordance with My precepts, firm in faith and without cavilling, they too are freed from the bondage of action. But they who ridicule My word and do not keep it, are ignorant, devoid of wisdom and blind. They seek but their own destruction. Even the wise man acts in character with his nature; indeed, all creatures act according to their natures. What is the use of compulsion then?

The love and hate which are aroused by the objects of sense arise from Nature; do not yield to them. They only obstruct the path. It is better to do thine own duty, however lacking in merit, than to do that of another, even though efficiently. It is better to die doing one’s own duty, for to do the duty of another is fraught with danger.

Arjuna asked: My Lord! Tell me, what is it that drives a man to sin, even against his will and as if by compulsion? Lord Shri Krishna: It is desire, it is aversion, born of passion. Desire consumes and corrupts everything. It is man’s greatest enemy.

As fire is shrouded in smoke, a mirror by dust and a child by the womb, so is the universe enveloped in desire. It is the wise man’s constant enemy; it tarnishes the face of wisdom. It is as insatiable as a flame of fire.

It works through the senses, the mind and the reason; and with their help destroys wisdom and confounds the soul. Therefore, O Arjuna, first control thy senses and then slay desire, for it is full of sin, and is the destroyer of knowledge and of wisdom.

It is said that the senses are powerful. But beyond the senses is the mind, beyond the mind is the intellect, and beyond and greater than intellect is He. Thus, O Mighty-in-Arms, knowing Him to be beyond the intellect and, by His help, subduing thy personal egotism, kill thine enemy, Desire, extremely difficult though it be.”

Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stands the third chapter entitled: Karma-Yoga or the Path of Action.

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The Philosophy of Discrimination. Soul Immortality Chapter 2

TWO: THE PHILOSOPHY OF DISCRIMINATION
Sanjaya then told how the Lord Shri Krishna, seeing Arjuna overwhelmed with compassion, his eyes dimmed with flowing tears and full of despondency, consoled him:

“The Lord said: My beloved friend! Why yield, just on the eve of battle, to this weakness which does no credit to those who call themselves Aryans, and only brings them infamy and bars against them the gates of heaven?

O Arjuna! Why give way to unmanliness? O thou who art the terror of thine enemies!

Shake off such shameful effeminacy, make ready to act! Arjuna argued: My Lord! How can I, when the battle rages, send an arrow through Bheeshma and Drona, who should receive my reverence?

Rather would I content myself with a beggar’s crust that kill these teachers of mine, these precious noble souls! To slay these masters who are my benefactors would be to stain the sweetness of life’s pleasures with their blood.

Nor can I say whether it were better that they conquer me or for me to conquer them, since I would no longer care to live if I killed these sons of Dhritarashtra, now preparing for fight.

My heart is oppressed with pity; and my mind confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare, for I am Thy disciple. Please direct me, I pray.

For should I attain the monarchy of the visible world, or over the invisible world, it would not drive away the anguish which is now paralysing my senses.”

Sanjaya continued: “Arjuna, the conqueror of all enemies, then told the Lord of All-Hearts that he would no fight, and became silent, O King!

Thereupon the Lord, with a gracious smile, addressed him who was so much depressed in the midst of the two armies.

Lord Shri Krishna said: Why grieve for those for whom no grief is due, and yet profess wisdom?

The wise grieve neither for the dead nor the living. There was never a time when I was not, nor thou, nor these princes were not; there will never be a time when we shall cease to be.

As the soul experiences in this body infancy, youth and old age, so finally it passes into another.

The wise have no delusion about this.Those external relations which bring cold and heat, pain and happiness, they come and go; they are not permanent. Endure them bravely, O Prince! The hero whose soul is unmoved by circumstance, who accepts pleasure and pain with equanimity, only he is fit for immortality.

That which is not, shall never be; that which is, shall never cease to be. To the wise, these truths are self-evident. The Spirit, which pervades all that we see, is imperishable. Nothing can destroy the Spirit.

The material bodies which this Eternal, Indestructible, Immeasurable Spirit inhabits are all finite. Therefore fight, O Valiant Man! He who thinks that the Spirit kills, and he who thinks of It as killed, are both ignorant. The Spirit kills not, nor is It killed.

It was not born; It will never die, nor once having been, can It cease to be. Unborn, Eternal,Ever-enduring, yet Most Ancient, the Spirit dies not when the body is dead.

He who knows the Spirit as Indestructible, Immortal, Unborn, Always-the-Same, how should he kill or cause to be killed?

As a man discards his threadbare robes and puts on new, so the Spirit throws off Its wornout bodies and takes fresh ones. Weapons cleave It not, fire burns It not, water drenches It not, and wind dries It not.

It is impenetrable; It can be neither drowned nor scorched nor dried. It is Eternal, Allpervading,
Unchanging, Immovable and Most Ancient.

It is named the Unmanifest, the Unthinkable, the immutable. Wherefore, knowing the Spirit as such, thou hast no cause to grieve. Even if thou thinkest of It as constantly being born, constantly dying, even then, O Mighty Man, thou still hast no cause to grieve.

For death is as sure for that which is born, as birth is for that which is dead. Therefore grieve not for what is inevitable.
The end and the beginning of beings are unknown. We see only the intervening formations. Then what cause is there for grief? One hears of the Spirit with surprise, another thinks It marvellous, the third listens without comprehending. Thus, though many are told about It, scarcely is there one who knows It.

Be not anxious about these armies. The Spirit in man is imperishable. Thou must look at thy duty. Nothing can be more welcome to a soldier than a righteous war. Therefore to waver in this resolve is unworthy, O Arjuna!

Blessed are the soldiers who find their opportunity. This opportunity has opened for thee the gates of heaven. Refuse to fight in this righteous cause, and thou wilt be a traitor, lost to fame, incurring only sin.

Men will talk forever of thy disgrace; and to the noble, dishonour is worse than death.

Great generals will think that thou hast fled from the battlefield through cowardice; though once honoured thou wilt seem despicable.

Thine enemies will spread scandal and mock at thy courage. Can anything be more humiliating?

If killed, thou shalt attain Heaven; if victorious, enjoy the kingdom of earth. Therefore arise, O Son of Kunti, and fight!

Look upon pleasure and pain, victory and defeat, with an equal eye. Make ready for the combat, and thou shalt commit no sin.

I have told thee the philosophy of Knowledge. Now listen and I will explain the philosophy of Action, by means of which, O Arjuna, thou shalt break through the bondage of all action.

On this Path, endeavour is never wasted, nor can it ever be repressed. Even a very little of its practice protects one from great danger. By its means, the straying intellect becomes steadied in the contemplation of one object only; whereas the minds of the irresolute stray into bypaths innumerable.

Only the ignorant speak in figurative language. It is they who extol the letter of the scriptures, saying, `There is nothing deeper than this.’ Consulting only their own desires, they construct their own heaven, devising arduous and complex rites to secure their own pleasure and their own power; and the only result is rebirth.

While their minds are absorbed with ideas of power and personal enjoyment, they cannot concentrate their discrimination on one point. The Vedic Scriptures tell of the three constituents of life – the Qualities. Rise above all of them, O Arjuna, above all the pairs of opposing sensations; be steady in truth, free from worldly anxieties and centered in the Self.

As a man can drink water from any side of a full tank, so the skilled theologian can wrest from any scripture that which will serve his purpose.

But thou hast only the right to work, but none to the fruit thereof. Let not then the fruit of thy action be thy motive; nor yet be thou enamored of inaction. Perform all thy actions with mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity. Physical action is far inferior to an intellect concentrated on the Divine.

Have recourse then to Pure Intelligence. It is only the petty-minded who work for reward.When a man attains to Pure Reason, he renounces in this world the results of good and evil alike. Cling thou to Right Action. Spirituality is the real art of living.

The sages guided by Pure Intellect renounce the fruit of action; and, freed from the chains of rebirth, they reach the highest bliss.

When thy reason has crossed the entanglements of illusion, then shalt thou become indifferent both to the philosophies thou hast heard and to those thou mayest yet hear.

When the intellect, bewildered by the multiplicity of holy scripts, stands unperturbed in blissful contemplation of the Infinite, then hast thou attained Spirituality.

Arjuna asked: My Lord! How can we recognise the saint who has attained Pure Intellect, who has reached this state of Bliss, and whose mind is steady? how does he talk, how does he live, and how does he act?

Lord Shri Krishna replied: When a man has given up the desires of his heart and is satisfied with the Self alone, be sure that he has reached the highest state.

The sage, whose mind is unruffled in suffering, whose desire is not roused by enjoyment,who is without attachment, anger or fear – take him to be one who stands at that lofty level.

He who wherever he goes is attached to no person and to no place by ties of flesh; who accepts good and evil alike, neither welcoming the one nor shrinking from the other – take him to be one who is merged in the Infinite.

He who can withdraw his senses from the attraction of their objects, as the tortoise draws his limbs within its shell – take it that such a one has attained Perfection.

The objects of sense turn from him who is abstemious. Even the relish for them is lost in him who has seen the Truth.

O Arjuna! The mind of him, who is trying to conquer it, is forcibly carried away in spite of his efforts, by his tumultuous senses. Restraining them all, let him meditate steadfastly on Me; for who thus conquers his senses achieves perfection.

When a man dwells on the objects of sense, he creates an attraction for them; attraction develops into desire, and desire breeds anger.

Anger induces delusion; delusion, loss of memory; through loss of memory, reason is shattered; and loss of reason leads to destruction.

But the self-controlled soul, who moves amongst sense objects, free from either attachment or repulsion, he wins eternal Peace.

Having attained Peace, he becomes free from misery; for when the mind gains peace, right discrimination follows.

Right discrimination is not for him who cannot concentrate. Without concentration, there cannot be meditation; he who cannot meditate must not expect peace; and without peace, how can anyone expect happiness?

As a ship at sea is tossed by the tempest, so the reason is carried away by the mind when preyed upon by straying senses.

Therefore, O Might-in-Arms, he who keeps his senses detached from their objects – take it that his reason is purified.

The saint is awake when the world sleeps, and he ignores that for which the world lives.

He attains Peace, into whom desires flow as rivers into the ocean, which though brimming with water remains ever the same; not he whom desire carries away.

He attains Peace who, giving up desire, moves through the world without aspiration,possessing nothing which he can call his own, and free from pride.

O Arjuna! This is the state of the Self, the Supreme Spirit, to which if a man once attain, it shall never be taken from him. Even at the time of leaving the body, he will remain firmly enthroned there, and will become one with the Eternal.”

Thus, in the Holy Book the Bhagavad Gita, one of the Upanishads, in the Science of the Supreme
Spirit, in the Art of Self-Knowledge, in the colloquy between the Divine Lord Shri Krishna and the Prince Arjuna, stands the second chapter, entitled: The Philosophy of Discrimination.
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