Chapter XIX Liberation through the Path of Knowledge and Surrender Author: Dr. K. S. Kang

 

Chapter XIX

Liberation through the Path of Knowledge and Surrender

It discusses the subject of Tyaga, causes of Karma according to Sankhya system, classification of knowledge, action , clear reason, firmness and joy according to the three Gunas. It also discusses the duties attaching to each caste and the fruit of their performance. It also describes the path of knowledge and the path of Karmayoga or selfless action together with Devotion and description of the glory of Gita. Arjuna asks Sri Krishna about the truth of Samnyasa and Tyaga( Renunciation). Sri Bhagwan tells him that some sages comprehended Samnyasa as giving up of all actions motivated by desire and other thinkers declare that Tyaga consists in relinquishing the fruit of all actions. Some wise men declare that all actions contain a measure of evil, and is therefore worth giving up, while others say that acts of charity, sacrifice and penance are not worth shunning. Of Samnyasa and Tyaga first hear Almighty’s views on subject of Tyaga. It has been declared to be of three kinds- Sattvika, Rajasika and Tamasika. Acts of sacrifice, charity and penance are not worth giving up and hence must be performed without attachment and hope of reward. This is God’s considered and supreme verdict. Prohibited acts and those that are motivated by desire should no doubt be given up. But it is not advisable to abandon a prescribed duty. Its abandonment through ignorance has been declared as Tamasika. Should anyone give up his duties for fear of physical strain, thinking that all actions are verily of the nature of discomfort. Practising such Rajasika form of renunciation he reaps not the fruit of renunciation. A prescribed duty which is simply performed because it has to be performed giving up attachment and fruit that alone has been recognised as the Sattvika form of renunciation. He who shirks not from action which does not bring lasting happiness, nor gets attached to that which is conducive to blessedness imbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation. Since all actions can not be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man of renunciation. Welcome, unwelcome and mixed are the fruits that accrues hereafter from the actions of the unrenouncing. But there is none ever for those who have renounced. In the branches of learning, known by the name Sankhya which prescribes means for neutralising all actions. These five factors have been mentioned as contributory to the accomplishment of all actions. The following are the factors operating towards the accomplishment of all actions.- seat of action and the agent, the organs of different kinds and the separate movements of divergent types and the fifth and the fifth is Daiva or destiny. These are five contributory contributory causes of whatever action-right or wrong, man performs with mind, speech and body. Notwithstanding this, however, he who harms having an impure mind regards the absolute taint less self alone as doer that man of perverse understanding does not view aright. He, whose mind is free from the sense of doership, and whose reason is not tainted by worldly objects and activities, does not really slay, even having slaughtered all these creatures nor is bound by sin,. The knower, knowledge and the object of knowledge all three motivate actions. In the branch of knowledge dealing with the Gunas or modes of prakriti; knowledge and action as well as the doer have been declared to be of three kinds according to Gunas which predominates in each that is by which a man perceives one imperishable divine existence as undivided and equally present in all individual beings, know that knowledge to be Sattvika. That, however, by which man recognizes many existences of of various kinds, as apart from one another in all beings, know that knowledge to be Rajasika. And again that knowledge which clings to one body as if it were the whole, and which is irrational, has no real object and is trivial has been declared as Tamasika. Free from attachment, unegoistic, endowed only with firmness and vigour and unswayed by success and failure – such a doer is said to be Sattvika. The doer who is full of attachment,seeks the fruit of actions and is greedy and who is oppressive by nature and of impure conduct, and is affected by joy and sorrow has been called Rajasika. Lacking piety and self control, uncultured, arrogant, deceitful, inclined to rob others of their livelihood, slothful, downhearted, and procrastinating such a doer is called Tamasika. Then Krishna tells Arjuna about the three fold division, based on the predominance of each Guna, of Buddhi and Dhrti also, which is being told by Him in full one by one. The intellect which correctly determines the paths of activity and renunciation- what ought to be done and what should not be done, what is fear and what is fearlessness and what is bondage and what is liberation, that intellect is Sattvika. The intellect by which man does not truly perceive what is Dharma and What is Adharma, what ought to be done and what should not be done- that intellect is Rajasika. The intellect which imagines even Adharma to be Dharma and sees all other beings upside down, worshipped in ignorance- that intellect is Tamasika. The unwavering firmness by which a man contributes through the Yoga of meditation, the functions of the mind, the vital airs and the senses, that firmness( Dhrti) is Sattvika. The Dhrti, however, by which a man seeking reward for his actions clutches with extreme fondness, virtues, earthly possessions, and worldly enjoyment – that Dhrti is Rajasika. The firmness by which an evil minded person refuses to shake off that is clings to sleep, fear, anxiety, sorrow and vanity as well, that firmness is Tamasika. Now Krishna tells Arjuna of three fold division of joy. That in which the striver finds enjoyments through practice of adoration, meditation, and service to God etc and where by he reaches the end of sorrow- such a joy, though appearing to be a poison in the beginning tastes like a nectar in the end., hence that joy born of placidity of mind brought about by meditation on God, has been declared as Sattvika. The delight following from contact of the senses with their objects is eventually poison like, though appearing to be nectar like at first that is considered to be as Rajasika. That which stupefies the self during its enjoyment as well as in the end derived from sleep, indolence and obstinate error, such a delight has been termed as Tamasika. There is no being on the Earth or in the middle regions or even among the gods or anywhere else which is free from three Gunas of Prakriti.

The duties of Brahamans, Kshatriyas, Vaishyas, and Shudras have been divided according to their inborn qualities. Subjugation of the mind and the senses, enduring hardships for the discharge of one’s sacred obligations, external and internal purity, forgiving the fault of others, straightness of mind, senses and behavioural belief in the Vedas and other scriptures, God and life after death etc. ,study and teaching of Vedas and other scriptures and realisation of the truth relating to God – all these constitute the duties of a Brahman. Exhibition of valour, fearlessness, firmness, cleverness, and steadiness in battle, bestowing gifts and lordliness- all these are natural duties of a Kshatriya. Agriculture, rearing of cows and honest exchange of merchandise- these are natural duties of a Vaishya. And services of the other classes is the natural duty of a Shudra (member of labour class). Keenly devoted to his own natural duty, man attains the highest perfection in the shape of God realisation. Shri Bhagwan tells Arjuna the mode of performance whereby demon engaged in his inborn duty reaches the highest consummation. Man attains the highest perfection by worshipping through his own natural duties Him( God) from whom the tide of creation has streamed forth and by whom all this universe is pervaded. Better is one’s own duty, though devoid of merit, than the duty of another well performed; for performing the duty ordained by his nature does not incur sin. Therefore, Arjuna one should not abandon one’s inner duty, even though it may be tainted with blemish; for even as fire is covered by in smoke, all undertakings are clouded with demerit. He whose intellect is unattached everywhere, whose thirst for enjoyment has altogether disappeared and who has subdued his mind reaches the consummation of actionlessness through Sankhyayoga. Then Lord tells Pandava Prince briefly the process through which man having attained actionless ness, which is the highest consummation of Jnanyoga ( The Path of Knowledge) attains Brahma. Endowed with an untarnished intellect and partaking of a light Sattvika and regulated diet, living in a lonely and undefiled place, having rejected sound and other objects of sense, having controlled the mind and senses through the firmness of Sattvika type, taking resolute stand on dispassion, after having completely got rid of attraction and aversion, and remaining ever devoted to Yoga of meditation, having given up egotism, violence, arrogance, lust, anger and luxuries devoid of the feelings of me and tranquil of heart- such a man becomes qualified for oneness with Brahma.- who is truth,consciousness and bliss. Established in identity with Brahma, who is Truth,consciousness and Bliss solidified, cheerful in mind, this Sankhyayogi craves for nothing. The same to all beings , such a Yogi attains supreme devotion to God. Through that supreme devotion he comes to know God in reality, what and how great He is and thereby knowing him in essences he forthwith merges into His being. The Karmayogi however who depends on Him, attains by God’s grace the eternal, imperishable state even though performing all actions. Mentally resigning all his duties to God, and taking recourse to Yoga in the form of even mindedness he solely devoted to Him and constantly gives his mind to Almighty. With his mind thus given to God, he will tide over all hurdles by His grace and if from egotism he will not listen he will be lost. If taking his stand on egotism he thinks that he would not fight, vain is his resolve, nature will drive him to the act. That action too which he is not willing to undertake through ignorance- bound by your own duty born of his nature, he would have to perform helplessly. God abides in the heart of all creatures, causing them to resolve according to their Karma by His illusive power, seated as those beings are in the vehicle of the body. Take shelter in God with all your being Arjuna. By his mere grace you shall attain supreme peace and the eternal state. Hear again the supreme secret word, the most esoteric of all truths Arjuna as he was extremely dear to God. He shall offer him his salutary advise- Give his mind to Supreme Creator, be devoted to Almighty, worship Him and bow to Lord. Doing so he would come to God alone that is a promise. Resigning all his duties to God, the all powerful and all supporting Lord take refuge in God alone, He would absolve him of all sins do not worry. This secret Gospel of Gita would never be imparted to a man who lacks penance, nor to him who is wanting in devotion, nor even to him who lends not a willing ear ; and in no case to him who finds faults with the Supreme Spirit. He, who offering the highest love to Almighty preaches the profound gospel of the Gita among his devotees shall come to God alone undoubtedly. Among men there is no more who does God a more longing service than he, nor shall anyone be more dear to Lord on the entire Globe than he. Whosoever studies this sacred dialogue ( between Krishna and Arjuna) in the form of Gita by him too shall God be worshipped through wisdom- sacrifice, such is Almighty’s mind. The man who listens to holy Gita with reverence and in a determined spirit, he shall be liberated from sin and reach the happy world of the virtuous. Have you heard this gospel of Gita with one pointed mind Arjuna? And has your delusion born of ignorance melted away, O’Conqueror of Riches. Arjuna replies by saying that by His grace his delusion has fled and wisdom has been gained by him. He stands shorn of all doubts. He will obey God’s bidding.Sanjaya tells Dhratrashtra that so he heard the mysterious and thrilling conversation between Shri Krishna and the high souled son of Kunti. Having been blessed with the divine vision of the grace of Shri Vyasa, he heard this supremely esoteric gospel from the Lord of the Yoga Shri Krishna Himself, imparting it to Arjuna before his very eyes. Remembering over and over that sacred and mystic conversation between Shri Bhagwan and Arjuna, he rejoices again and again that most wonderful Form of Shri Krishna, great is his wonder and he rejoices repeatedly again and again. Wherever there is Bhagwan Krishna, the Lord of Yoga, and wherever there is Arjuna, the wielder of Gandiva Bow- goodness, victory, glory and unfeeling righteousness will be there, such is his conviction. Thus ends the eighteenth and the last chapter of the Yoga of Liberation through the path of Knowledge and Self Surrender.

    Author : Dr. K. S.Kang                                                                January 7th, 2023

Chapter XVIII The Yoga of Classification of the Threefold Faith Author : Dr.K. S. Kang

Chapter XVIII

The Yoga of Classification of the Threefold Faith

This chapter discusses faith and fate of men who perform austere penance not enjoined by the scriptures. It also describes different types of foods, sacrifice, penance, and the meaning and intention of uttering “ Om Tat Sat”. Arjuna asks Lord Krishna that the person endowed with faith worship gods and others casting aside the injunction of the scriptures, where do they stand- in Sattva, Rajas or Tamas. Shri Bhagwan replied that He would tell about the untutored faith of men is of three kinds- Sattvika, Rajasika and Tamasika. The faith of all men confirms to their mental constitution. Men of Sattvika disposition worship God, those of Rajasika temperament worship demigods and demons, while others who are men of Tamasika nature worship the spirit of the dead and group of ghosts. Men who practice dire penance of an arbitrary type, not sanctioned by the scriptures, and who are full of hypocrisy and egotism, and are obsessed with desire, attachment and pride of power; and who emaciate the elements constituting their body as well as God- the supreme spirit dwelling in their heart- know these senseless people to have a demoniac disposition. Food,also which is agreeable to different men according to their innate disposition is of three kinds. And likewise sacrifice, penance and charity too are of three kinds. Foods which promote longevity,intelligence, vigour, health, happiness and cheerfulness which are sweet and bland, substantial and naturally agreeable are dear to the Sattvika type of men. Food which are bitter, acie, salty, over hot pungent, dry and burning and which causes suffering, grief and sickness are dear to Rajasika type of men. Food which is half cooked or half ripe, insipid, putrid, stale, polluted and impure is dear to men of Tamasika temperament. Likewise the sacrifice which is offered, as ordained by scriptural injunctions by men who expect no return and who believe that such sacrifices must be performed is Satvika in character. That sacrifice which is offered for the sake of mere show or even with an eye to its fruit, know it to be Rajasika. A sacrifice which has no respect for scriptural injunctions in which no food is offered, and no sacrificial fees are paid, which is without sacred chant, and devoid of faith is said to be Tamasika. Worship of Gods, the Brahmans, one’s elders, and wise men, purity, straightforwardness, continence and harmlessness is called bodily penance. Words which cause no arrogance to others and are truthful, agreeable and wholesome, as well as the study of the Vedas and other Shastras and the practice of repetition of the Divine name is known as austerity of speech. Cheerfulness of mind, placidity, habit of contemplation on God, control of the mind and perfect purity of inner feelings- all this is called austerity of mind. This threefold penance performed with supreme faith by Yogis expecting no return is called Satvika type. The penance which is performed for the sake of renown, honour and worship as well as for any other selfish gain either in all sincerity or byway of ostentation and yields an uncertain and momentary fruit is known to be Rajasika. Austerity which is practised through perversity, and is accompanied with self mortification or is intended to harm others, such austerity is declared to be as Tamasika. A gift which is bestowed with a sense of duty on one who is no benefactor when a fit place, suitable time, and a deserving person is available that gift has been pronounced as Sattvika. A gift which is bestowed with a grudging spirit and with the object of getting a service in return or in the hope of obtaining a reward is called Rajasika. And a gift which is made without good grace and in a disdainful spirit out of time and place and to undeserving person is said to be Tamasika. Om, Tat, Sat has been declared as threefold appellation of the Absolute, who is Truth, Consciousness and Bliss solidified. By that were the Brahmans, and the Vedas as well as Sacrifices were created at Cosmic Dawn. So the acts of sacrifice, charity and austerity as enjoined by sacred precepts are always commenced by the noble souls given to the recitation of Vedic Chants with utterance of the divine name OM. With the idea that all this belongs to God, who is denoted by the appellation Tat, acts of sacrifice and austerity as well as acts of charity of various kinds are performed by the seekers of blessedness expecting no return for them. The name of God Sat is used the sense of truth and goodness and in sense of praiseworthy act and steadfastness in sacrifice, austerity, and charity is likewise spoken of as Sat and the action for the sake of God is verily is termed as Sat. An oblation which is offered, a gift given, an austerity practised, and whatever good deed is performed without faith is all termed as naught therefore it is of no use here or hereafter.

 

Chapter XVII Divine and Demonical Properties Author: Dr. K. S. Kang

 

Chapter XVII

Divine and Demonical Properties

This chapter discusses the divine and the devilish properties with their fruits. It also describes the symptoms of a man possessed of devilish properties and their damnation and it also instructs about the renounce conduct opposed to the scriptures and exhortation to follow scriptures. Absolute fearlessness, perfect purity of mind, constant fixity in Yoga of meditation for the sake of Self-realisation, and even so charity in its Sattvika form, control of senses, worship of God, and other deities as well as one elders including the performance of Agnihotra ( pouring offerings in sacred fire and other sacred deities, study and teachings of Vedas as other sacred books as well as the chants of Almighty’s names and praises, suffering hardship =s for the discharge of one’s sacred obligations of mind as well as of body and senses. Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger,even of provocation, disclaiming doer ship in respect of actions, quietude or composure of mind, abstaining from malicious gossip, compassion towards all creatures, absence of attachment, to the objects of senses even during their contact with the senses, mildness, a sense of shame in transgressing against the scriptures or usage, and abstaining from frivolities, pursuits, sublimity, forbearance, fortitude, external purity, bearing enmity to none and absence of self esteem- these are the marks of him who is born with the divine gifts. Hypocrisy, arrogance and pride, anger, sternness and ignorance too are the marks of a person born with demoniacal properties. The divine gift has been recognized as conducive to liberation and are demonic gifts as conducive to bondage. Grieve not Arjuna because you are born with divine gifts. There are only two types of men in this world- the one possessing a divine nature and the other possessing a demonic disposition of those- the type possessing a divine nature has been dealt with at length, now hear in detail about the type of demonic disposition. Men possessing demonic disposition do not know What is right activity and what is right abstinence from activity ? Hence they possess neither purity (external or internal) nor good conduct nor even truthfulness. Men possessing demonic nature say this world is without any foundation, absolutely unreal and godless, brought forth by mutual union of the male and female and hence conceived in lust. Clinging to this false view these slow witted men of a vile disposition and terrible deed, these enemies of mankind, prove equal only to the destruction of the universe. Cherishing insatiable desires and embracing false doctrines through ignorance, these men of impure conduct move in His world, full of hypocrisy, pride and ignorance. Giving themselves up to innumerable cares ending only with death , they remain devoted to the enjoyment of sensuous pleasures and are positive in the belief that this is the highest limit of joy. Held in bondage by hundreds of ties of expectation and wholly themselves up to lust and anger, they strive to amass by unfair means hoard of money and other objects for the enjoyment of the sensuous pleasures. They say to themselves that this had been secured by him that day and then he should realise that ambition, so much wealth was already with him and yet again shall be his. That enemy had been killed by him and he would kill those others also, he is the lord of all, knower of all, the enjoyer of all power, he is endowed with all supernatural powers and is happy and mighty. He is wealthy and owns a large family and who else can be like him. He would sacrifice to gods, give alms and would make merry. Thus blinded by ignorance, enveloped in the mesh of delusion and addicted to the enjoyment of sensuous pleasures, their mind is bewildered by numerous thoughts, the men of demoniac disposition fall into the fullest hell. Intoxicated by wealth and honour, these self conceited and haughty men worship God through nominal sacrifices for ostentation without following the sacred rituals. Given over to egotism, brute force,arrogance, lust and anger and calumniating others, they hate God (the inner controller of all) dwelling in their own bodies as well as in those of others. These haters, sinful, cruel and the vilest among men God cast again and again into demoniacal wombs in this world. Failing to reach God these stupid souls are born life after life demonic wombs and then verily sink down to a still lower plane. Desire, greed and anger -this triple gate of hell brings about the ruination of the soul. So one should avoid all these three. Free from these three gates of hell, man works his own salvation and thereby attains the supreme goal that is God. Having cast aside the injunctions of the scripture , he who acts in a arbitrary way according to his own sweet will neither attains perfection nor the supreme goal nor even happiness. Therefore scriptures alone is your guide in determining what should be done and what should not be done. Knowing this Arjuna you should perform only such actions as is ordained by the Scriptures.

Chapter- VI The Yoga of Supreme Person Author: Dr. K.S. Kang

 

Chapter-XVI

The Yoga of the Supreme Person

This chapter describes Universe as a tree and the means of God realisation. It also discusses Jivatma (individual soul) and describes God and His glory, the description of the perishable ( bodies of all beings), the imperishable ( Jivatma) and the Supreme Creator. Shri Bhagwan tells Arjuna that he who knows the Pipal tree( in the form of creation) which is said to be imperishable with its roots in the Primeval Being ( God), whose stem is represented by Brahma, and whose leaves are the Vedas, is a knower of the intention of Vedas. Fed by three Gunas and having sense objects for their tender leaves, the branches of the aforesaid tree ( in the shape of the different orders of creation) extend both downwards and upwards and its roots which bind the soul according to its actions in the human body are spread in all regions, higher as well as lower. The nature of this tree of creation dose not on mature thought turn out what it is represented it to be for it has neither beginning nor an end, nor even stability. Therefore cut this tree, which is most firmly rooted with a formidable axe of dispassion. Therefore a man should didligently seek for that supreme state that is God, having attained which they return no more to this world; and that Primeval Being( God Himself) from whom the flow of this beginningless creation has progressed, he should dwell and meditate on Him. Those wise men who are free from pride and delusion, who have conquered the evil of attachment, who are in the eternal contact with God, whose cravings have altogether ceased and who are completely immune from all pairs of opposites going by the names of pleasure and pain reach that Supreme Immortal State. Neither the Sun, nor the Moon nor even fire can illumine that supreme self effulgent state, attaining to which they never return to this world. That is God’s supreme abode. The eternal Jivatma in this body is a particle of God’s existence, and it is that alone which draws round itself the mind and the five senses that rest in Prakriti. Even as the wind wafts scents from their seat , so too Jivatma, which is the controller of body taking the mind and the senses from the body which it leaves behind forthwith migrates to the body which it acquires. It is while dwelling in the senses of hearing, sight, touch taste and smell as well as in mind that this Jivatma enjoys the objects of senses. The ignorant know not the soul departing from or dwelling in the body or enjoying the objects of senses that is even when it is connected with three Gunas. Only those endowed with eye of wisdom are able to realise it. Striving Yogis too are able to realise this self enshrined in their heart. The ignorant, however, whose heart has not been purified know not this self in spite of their best endeavours. The light in the Sun that illumines the entire solar world, and that when shines in the moon and that too which shines in the fire know that light to be God’s light. And permeating the soil, it is God who supports all creatures by His Vital powers and becoming the nectarine moon, He nourish all plants. Taking the form of fire lodged in the body of all creatures and united with Prana (inhalation) and Apana ( exhalation) breaths, it is Almighty who consumes four types of food. It is God who remains seated in the heart of all creatures as the inner controller of all, and it is Lord who is the source of memory, knowledge and ratiocinative faculty. Again Creator is the only object worth knowing through the vedas. He alone is the father of Vedanta and the knower of Vedas also. There are two Purushas in this world- perishable and imperishable. Of these bodies of all beings are spoken of as the perishable, while the Jivatma or the embodied soul is imperishable. The Supreme Person is yet other from these,who having entered all the three worlds upholds and maintains all,and has been spoken of as imperishable Lord and the Supreme Spirit. Since God is wholly beyond the perishable world or matter or Kshetra, and is superior even to the imperishable soul, hence He is known as the Purushottam in the world as well as in Vedas. The wise men who realise God as the Supreme Person knowing all he constantly worships Him with the whole being. Thus the most esoteric teaching has been imparted; grasping it in essence that man becomes wise and his mission in life is accomplished.

Chapter XV Classification of three Gunas Author : Dr. K. S.Kang

 

Chapter XV

Classification of three Gunas

This chapter discusses the glory of Knowledge and evolution of the world from Prakriti and Purusa, description of threefold qualities- Sattva, Rajas and Tamas. It also discusses means of God realisation and marks of a soul who had transcended the Gunas. Shri Bhagwan says that he would discuss once more the supreme wisdom, the best of all wisdoms, acquiring which all the sages have attained the highest perfection being liberated from this mundane existence. Those who, by practising this wisdom have entered into His Being are not born again at the cosmic dawn nor feel disturbed during cosmic night. God’s primordial nature, known as the great Brahma, is the womb of all creatures, is that womb where God places the seed of all life. The creation of all beings follow from that union of matter and spirit. Arjuna of all the embodied beings that appear in all the species of diverse kinds, Prakriti is the conceiving mother while God is the seed giving father. The three qualities of Prakriti- Sattva, Rajas and Tamas tie down the imperishable soul to a body. Of these Sattva, being immaculate, is illuminating and flawless. It binds through identification with joy and wisdom. Arjuna know the quality of Rajas, which is nature of passion, as born of cupidity and attachment. It binds the soul through attachment to actions and their fruits. And know Tamas, the deluder of all those who look upon the body as their own self, as born of ignorance. It binds the sou through error, sloth and sleep. Arjuna Sattva drives one to joy, and Rajas to action, while Tamas clouding wisdom incites one to errwor as well as to sleep and sloth. Overpowering Rajas and Tamas Sattva prevails, overpowering Sattva and Tamas, Rajas prevails and even so overpowering Sattva and Rajas, Tamas prevails. When light and discernment dawns in this body, as well as in the mind and senses, then know that Sattva is predominant. With the preponderance of Rajas greed, activity, undertaking of action with an interested motive and a thirst for enjoyment make their appearance. With the growth of Tamas obtuseness of mind and the senses, disinclination to perform one’s obligatory duties frivolity and stupor appear. When a man dies of preponderance of Sattva he obtains the stainless ethereal world ( Heaven) attained by the men of noble deeds. When Rajas predominates he is born among those attached to actions and when a man expires when Tamas is predominant he is reborn in the species of stupid creatures such as insects and beasts. The reward of a righteous act, they say in Sattvika that is faultless ( in the shape of joy, wisdom, dispassion, etc.). Sorrow is declared to be result of Rajasika act and ignorance, the fruit of Tamasika act. Wisdom follows from Sattva, and greed undoubtedly ensues from Rajas, likewise obstinate, error, stupor and also ignorance from Tamas. Those who abide in the quality of Sattva wend their way upward, while those of Rajasika disposition stay in the middle; and those of Tamasika, enveloped as they are in the effects of Tamoguna sink down. When the seer perceives no agent other than the three Gunas, and realises Him, the supreme spirit standing beyond these Gunas, he enters into God’s being. Having transcended these three Gunas which have caused the body and freed from birth, death, old age, and all kinds of sorrows, this soul attains Supreme Bliss. Pandava Prince asks Sri Bhagwan about the marks of a person who has risen above thee gunas and his conduct and the way in which he can transcend three Gunas. Lord replies that he who hates not light ( born of Sattva), and activity( begotten of Rajas) and even stupor (born of Tamas) when prevalent, does not long for them when they have ceased. He who sitting like a witness, is not disturbed by the Gunas, and who knowing that the Gunas alone move among the Gunas, remains established in identity with God and never falls off from that state. He, who is indifferent to honour and ignominy is alike to the cause of a friend as well as a foe, and has renounced the sense of doership in all undertakings is said to have risen above the three Gunas. He too who constantly worships God through the Yoga of exclusive devotion transcending these three Gunas, he becomes eligible for attaining Brahma for God is the ground of imperishable Brahma of immortality, of the eternal virtue and of unending (immutable) bliss.

Chapter XIV Field and the Knower of the Field Author: Dr. K.S. Kang

 

Chapter-XIV

Field & the Knower of the Field

This chapter discusses the subject of “Field” and “Knower of Field”, together with knowledge. It also takes up the subject of Prakriti and Purusha ( Matter and Spirit) together with Knowledge. Sri Bhawan tells Arjuna that this body is Field ( Kshetra) and him who knows it, the sages discerning the truth about, both refer to the Knower of the Field (Ksetrajana). Know God to be Kshetrajana( individual soul) in all Kshetras. And it is knowledge of Kshetra and Kshetrajana ( Matter with its evolutes and Spirit) that God considers to be wisdom. Lord Krishna tells Arjuna to hear from Him in nutshell about Kshetra, what is it like, what are its evolutes, who is Kshetrajana, what is His glory. The truth about the Kshetra and Kshetrajana has been expounded by the seers in manifold ways; again it has been separately stated in different vedic chants and also in the conclusive and reasoned text of Brahmsutras. The five elements ego,intellect,unmanifest(primordial matter), the ten organs of perception and action, the mind, the five objects of sense( audio, visual, olfactory, tactile and taste); also desire, aversion, pleasure, pain, the physical body, consciousness, firmness, that is the Kshetra with its evolutes briefly stated. Absence of pride, freedom from hypocrisy, non-violence, forbearance, straightness of body, speech and mind, devout service of the preceptor, internal and external purity, steadfastness of mind and control of body, mind and the senses. Detachment towards the object of enjoyment of this world and the next, and also the absence of egotism, pondering again and again on on the pain and evils inherent in birth, death,old age and disease. Absence of attachment and feeling of possessiveness in respect of son, wife, home, etc and constant equipoise of both in favourable and unfavourable circumstances. Unflinching devotion to God through exclusive attachment, living in secluded and holy places, and finding no enjoyment in company of men. Fixity in self knowledge and seeing God as object of true knowledge, all this is declared as Knowledge, and what is other than this can only be called ignorance. Vasudev tells Arjuna that He will tell him in detail about what ought to be known and and knowing which one can attain supreme bliss. That supreme Brahma who is Lord of Beginningless Entities is said to be neither Sat ( Being) or Asat ( non-being).It has hands and feet on all sides, eyes, head and mouth in all directions and ears all around because It stands pervading all in the universe. Though perceiving all sense objects It is really speaking devoid of all senses. Nay though unattached, it is sustainer of all nonetheless, and though without any attribute It is the enjoyer of qualities (three modes of Prakriti). It exists without and with all beings and constitutes the animate and inanimate creation as well. And by reason of its subtlety it is incomprehensible, it is close at hand, and stands afar too. Though integral like space in its undivided aspect It appears divided as well in all animate and inanimate beings. And that Godhead, which is the only object worth knowing is the sustainer of being ( or Vishnu), the destroyer ( Shiva or Rudra) and the Creator of all ( Brahma). That supreme Brahma is said to be the light of all lights and entirely beyond Maya. The Godhead is knowledge itself worth knowing and worth attaining through real wisdom, and is particularly seated in the light of all. Thus the truth of the Kshetra and Knowledge as well as object worth knowing God has been briefly discussed. Knowing this in reality, His devotee enters into His being. Know Prakriti and Purusha to be meaningless; and know all modifications such as likes and dislikes etc and all objects constituted of three Gunas as born of Prakriti. It is said to be responsible for bringing forth the evolutes and the instruments, while the individual soul is declared to be the experience of joys and sorrows. Only the Purusha seated in Prakriti senses objects of the nature of these Gunas that are responsible for the birth of this soul in good and evil wombs. The spirit dwelling in this body, is really as the supreme. He has been spoken of as witness, the true guide, the sustainer of all, the experience ( as the embodied soul), the overlord and the Absolute as well. He who thus knows the Purusha and Prakriti together with the Gunas- even though performing his duties in every way is never born again. Some by meditation behold the supreme spirit in the heart with the help of their refined and sharp intellect, others realise Him through the discipline of knowledge, and others again through discipline of Action. Others dull witted persons, however, not knowing thus worship even as they have heard form others; and even those who are devoted to hearing, are able to cross the ocean of mundane existence in the shape of death. Arjuna, whatsoever being, animate or inanimate, is born know it as emanated from the union of Kshetra and Kshetrajana. He alone truly sees, who sees the Supreme Lord as imperishable soul and abides equally in all perishable beings both animate and inanimate. For he who kills not himself by himself by seeing the Supreme Lord, equally present in all, as one thereby reaches the Supreme State. And he alone really sees, who sees all actions being performed in every way by Prakriti alone and the self as non-doer. The moment man perceives the diversified existence of beings as rooted in the one Supreme Spirit, and the spreading forth of all beings from the same very moment he attains Brahma ( who is truth, consciousness and bliss solidified). This being without beginning, and without attributes, this indestructible supreme spirit, though dwelling in the body in fact does nothing, nor gets contaminated. As the all pervading ether is not tainted by reason of its subtlety, so seated everywhere in the body, self is not affected by the attributes of body due to its attribute less character. Arjuna, as the Sun illumines the entire universe, so the one Atma (spirit) illuminates the whole Kshetra ( Body or Field). Those who perceive with the eye of difference between the Kshetra and Kshetrajana and the phenomenon of liberation from Prakriti with her evolutes reach the Supreme Eternal Spirit.

Chapter XIII The Yoga of Devotion Author: Dr. K.S. Kang

 

Chapter-XIII

The Yoga of Devotion

This chapter discusses the respective merits of the worshippers of Almighty with Form and without Form, and the means of God realisation. It also tells the symptoms of God-realised soul. Son of Pandu asks Sri Bhagwan that the devotees exclusively and constantly devoted to you in the manner stated just earlier, adore You as possessed of Form and attributes and those who adore as the supreme reality only the indestructible unmanifest Brahma( who is Truth, Knowledge and Bliss solidified) – of these two types of devotees who are the best knowers of Yoga. Shri Bhagwan replies that He considers them to be the best Yogis who endowed with supreme faith and ever united through meditation with Him, worship Him with mind centred on God. Those, however , who fully controlling all their senses and even minded towards all and devoted to the welfare of all the beings constantly adore as their very self the unthinkable, omnipresent, indestructible, indefinable, eternal, immovable,unmanifest and changeless Brahma, they too come to God. Of course the strain is greater for those who have their mind attached to the unmanifest for atonement with the unmanifest is attained with difficulty by those who are centred in the body. On the other hand those who depending exclusively on God and surrendering all action to Him, worship Him with attributes , constantly meditating on God with single minded devotion. Those are delivered speedily by Him from the ocean of birth and death as their mind is fixed on God. So fix your mind on Him , and establish your intellect in God alone therefore you will abide with Him undoubtedly. If you cannot steadily fix the mind on God Arjuna then you can attain Him through the Yoga of repeated practice. If you are unequal even to the pursuit to such practice be intent to work for God, you shall attain perfection in shape of God-realisation, even by performing actions for His sake. If taking recourse to the Yoga of God realisation, you are unable to do even this, then subduing your mind and intellect, etc and relinquish the fruit of all actions. Knowledge is better than practice(without discernment), meditation on God is superior to knowledge, and renunciation of the fruit of actions is even superior to meditation, for peace immediately ensues from renunciation. He, who is free from malice towards all beings, friendly and compassionate, rid of I (ego) and mine(possessions), balanced in joy and sorrow, forgiving by nature, ever contented and mentally united with God, who has subdued his mind, senses and body, has a firm resolve and has surrendered his mind and reason to the almighty Lord. His that devotee is dear to God. He who wants nothing, who is both internally and externally pure is clever and impartial and has risen above all distractions and who renounces the feeling of doership in all undertakings- that devotee is dear to Him. He who neither rejoices nor hates, nor grieves, nor desires, and who renounces both good and evil actions and is full of devotion is dear to Him. He who is alike to friend and foe, as well as to honour and ignominy, who remains balanced in heat and cold, pleasure and pain and other contrary experiences and is free from all attachment. He who take praise and reproach alike and is given to contemplation and contented with any means of subsistence whatsoever, entertains no sense of ownership and attachment in respect to his dwelling place and full of devotion to Him, that man is dear to God. Those devotees who partake in a disinterested way of this nectar of pious wisdom set forth above, endowed with faith and solely devoted to Almighty they are extremely dear to God.

Chapter XII Vision of the Universal Form Author : Dr.K.S.Kang

 

Chapter-XII

Vision of the Universal Form

In this chapter Arjuna request Lord Krishna for a vision of Almighty’s universal form. Krishna shows His universal Form , that is related by Sanjaya to Dhratrashtra. Arjuna sees the Lord’s universal form through Krishna and offer praises Lord describes His glory and appeal Arjuna to take up weapons. Overtaken by fright Arjuna requests Lord Krishan to reveal the sight of Four-Armed Universal form of God. The Lord describes the glory of the vision of His universal form and reveals to Arjuna His four armed gentle form. The impossibility of obtaining sight of Four Armed Almighty Creator without exclusive devotion that is described with its fruit. Pandu son Arjuna says to Lord Krishna that thanks to the most profound words of spiritual wisdom that He had spoken out of kindness to him, due to which this delusion in him has disappeared. He had heard from Krishna in detail an account of evolution and dissolution of beings and also God’s immortal glory. He further says that Krishna,you are precisely what you declare yourself to be but he longs to see His divine form possessed of glory, wisdom, energy, strength, valour and effulgence. He further tells Shri Bhagwan to reveal His imperishable form if He thinks it fit to be beheld by him. Lord Krishna replies Arjuna and tells him to behold hundreds and thousands of His multifarious divine forms of various colours and shapes. Look in Him, the twelve sons of Aditi, the eight Vasus, the eleven Rudras, two Ashvnikumars (twice born God’s physician) and the forty nine Maruts ( wind Gods) and witness many more wonderful forms never seen before. Arjuna behold as concentrated within His body the entire creation of both animate and inanimate beings, and whatever else he desires to see. But he cannot see God with human eyes so He will bestow him divine vision with which he can see God’s divine power of Yoga. Sanjay tells Dhratrasthra that after speaking this Lord Krishna revealed to Arjuna His supremely glorious divine form. Arjuna, the Pandava Prince, saw the supreme deity possessing many mouths and eyes, presenting many a wonderful sights decked with many divine ornaments, wielding many uplifted divine weapons, wearing divine garlands, and clothes, besmeared all over with divine sandal pastes, full of all wonders, infinite and having faces on all sides. If there be the effulgence of a thousand suns bursting forth all at once in the sky even that would hardly approach the splendour of the mighty God. Concentrated at one place in the person of that supreme Deity, Arjuna then saw the whole universe with its manifold divisions. Then Arjuna full of wonder and with hair standing on end reverentially bowed his head to the divine Lord and with joined palms addressed Krishna and said that he beholds within His body all gods and hosts of different beings. Brahma throned on his Lotus Seat, Shiva and all rishis and celestial Serpents. O’ Lord he can see God endowed with numerous arms, bellies, mouths and eyes and having innumerable forms extended on all the sides. Arjuna could see neither see Almighty’s beginning, nor middle nor even His end. Arjuna sees Him endowed with diadems, clubs and discs, a mass of splendour having the brilliance of a blazing fire and the Sun hard to gaze at and immeasurable on all sides. Pandava Prince tells Krishna that He is the supreme indestructible worthy of being known. He is the ultimate refuge of His universe. He is the protector of ageless Dharma. He is the eternal imperishable Being. Arjuna beholds God without beginning, middle or an end, possessing unlimited prowess and endowed with numberless arms, having the moon and the sun for His eyes and blazing fire for His mouth, scorching this universe with His radiance. Yonder space between heaven and earth and all the quarters are entirely filled by Him alone. Seeing His transcendence , dreadful form of God, all the three worlds feel greatly alarmed. Yonder hosts of gods are entering You ( God).some with joined palms out of fear are uttering God’s names and glories. Multitudes of Maharshis and Siddhas are chanting “ let there be peace” (Om Shanti) and thus extolling God by means of excellent hymns. The eleven Rudras, twelve Aditis, eight Vasus, the Sadhyas, Viswedevas, the two Ashwanikumars, forty nine Maruts, as well as the manes and multitudes of Gandharvas, Yakshaas, Asuras, and Siddhas all these gaze upon Almighty Lord with amazement. Lord seeing this stupendous and dreadful form of Yours possessing numerous mouth and eyes, many arms, thighs and feet, many bellies and many teeth, the worlds are terror struck and so is he. Lord seeing Your form reaching the heavens, effulgent, multi-coloured, having its mouth side open and possessing large flaming eyes, he with his inmost self frightened have lost self control and find no peace. Seeing your faces frightful on the account of their teeth, and flaring like fire at the time of universal destruction, he is utterly bewildered and find no happiness, so be kind to me, O’Lord of celestial and refuge of the universe. All these sons of Dhratrashtra, with hosts of Kings are entering Your mouth. Bhishma, Drona, and yonder Karna with the Principal warriors on our side as well are rushing headlong into Your fearful mouths looking all the more terrible on account of teeth, some are even stuck up between the gaps of Your teeth with their heads crushed. As the myriad streams of river rush towards the sea alone, so do these warriors of mortal world enter Your flaming mouths. As moths rush with great speed into the blazing fire for extinction out of their folly, even so all these people are with great rapidity entering Your mouths to meet their doom. Swallowing through Your blazing mouths You are licking all those people on all sides, Lord , Your terrible splendours are burning the entire universe filling it with radiance. Arjuna asks Krishna to tell him who He is with a form so terrible. His gratitude to great Lord “O’ best of Gods be kind to me , I wish to know You, the Primal Being, in particular but I know not your purpose”.Sri Bhagwan replies that He is inflamed Kala (eternal time spirit), the destroyer of the worlds. He is out to exterminate these people. Even without you Arjuna all these warriors arrayed in the enemy camp must die. So arise and win glory, conquering foes, enjoy the affluent kingdoms. These warriors stand already slain by Me, be you only an instrument Arjuna. Do you kill Drona, Bhishma, Jayadratha, and Karna and even other brave warriors; who stand already killed by Almighty Lord. Fear not, you will surely conquer enemies in this war therefore fight. Sanjaya tells Dhratrashtra that hearing those words of Keshava Arjuna tremblingly bowed to Krishna with joined palms, and bowing again in extreme terror spoke to Sri Bhagwan in faltering accent. Lord with it is, the universe exults, and is filled with love by chanting Your names, virtues and glory, terrified Rakshas are fleeing in all directions and all the hosts of Siddhas are bowing to You. O’ Great soul why they are not bowing to You who is the progenitor of Brahma himself and the greatest of the great. O’ infinite, lord of the celestial, abode of the universe, You are that which is Sat ( Existent) and Asat ( non-existent) and also that which is beyond both that is indestructible Brahma. You are the primal Deity, the most ancient person. You are the ultimate resort of the universe, You are both the knower and knowable and the highest abode. It is You who pervade the universe assuming endless forms. You are Vayu ( Wind God), Yama( God of Death), Agni ( Fire God), Varuna ( Water God) , the moon God, Brahma nay the father of Brahma Himself. Hail, hail to You a thousand times salutations, repeated salutations to You once again, O’ Lord of Infinite Prowess my salutations to you from front and from back. O’ Soul of All, his obeisance to Him from all sides. You, who possess limitless might, pervade all, therefore You are in all. Arjuna further says that the way in which he had importunately called out, either through intimacy, or even through want of thought- Ho Krishna, Ho Yadava, Ho Comrade !, and so on suspecting not this greatness of His and considering Him to be only a friend, and the way in which he had been slighted by him in the jest. O’ sinless one while at play, reposing, sitting or at meals either alone or even in the presence of others for all that he craves forgiveness from Him who is infinite. You are the father, nay the greatest teacher of this moving and unmoving creation and worthy of adoration. O’ Lord of incomparable might in all three worlds there is none else even equal to You. , how then any better. Therefore Lord prostrating my body at Your feet and bowing low Arjuna seeks to propitiate Him, the ruler of all and worthy of all praise. It behoves You to bear with me even as a father bears with his son, a friend with his friend, and a husband with his beloved spouse. Having seen Krishna’s wonderful form, which was never seen before he felt transported with joy, at the same time his mind is tormented with fear. Arjuna requests Krishna to reveal that divine form; the form of Vishnu with four arms, O’ Lord of Celestials, abode of the universe. Pandava Prince expresses his wish to see Krishna to see Him in the same way with a diadem on His head, and holding a mace and disc in His hands. O’ Lord with a thousand arms, O’ Universal Being appear again in the same four armed form. Shri Bhagwan replies to Arjuna that pleased with him He had shown him, through his own power of Yoga, that supreme effulgent, primal and infinite cosmic body which was never seen before by anyone else than him. In this mortal world He cannot be seen in this form by anyone else except him, wither through the study of the Vedas or of rituals or again through gifts, actions, or austere penances. Seeing such a dreadful form of God as this be not perturbed or perplexed . With a fearless and complacent mind behold once again the four armed form of God bearing the conch, disc, mace and lotus. Sanjaya told Dhratrashtra that having spoken to Arjuna, Lord Krishna again showed to Arjuna in the same way His four armed form, and then assuming a gentler form the supreme soul Krishna consoled the frightened Pandava Prince. Arjuna says to Krishna that seeing His gentler human form he had regained his composure and be himself again. Shri Bhagwan told him that this four armed four of Almighty with four arms that he had just seen is is exceedingly difficult to perceive. Even the gods are always eager to behold that form. Neither by the study of Vedas, nor by penance, nor again by charity, nor even by rituals, can God be seen in this form with four arms as he had seen. Through single minded devotion, however Almighty can be seen in this form nay known in essence and even merged into O’ Valiant Arjuna, he who performs all duties for God’s sake, depends on Him, is devoted to Him, has no attachment and free from malice towards all beings reaches the Creator.

Chapter -XI Divine Glories Author : Dr.K.S.Kang

 

Chapter-XI

Divine Glories

This chapter deals with the discussion of God’s glories, and power of Yoga with the fruit of their knowledge and the fruit and glory of Bhaktiyoga. Arjuna thanks Lord Krishan for by praising and request Him for description of His glories and power of Yoga. Repplying to Arjuna’s queries Sri Bhagwan says that hear once again His supreme word which He will address to Him only ,as he is loving and out of solicitude for his welfare. Neither Gods nor the great sages know the secret of His birth that is God’s appearance in human or other forms out of mere sport for He is the prime cause in all respect of Gods as well as of other great seers. He who knows God in reality as birth less, and without beginning, and as the supreme Lord of all the universe, he not distracted by any delusion is purged of all sins. Reason, right knowledge, unclouded understanding, forbearance, veracity, control over the senses and mind, joy and sorrow, evolution and dissolution, fear and fearlessness, non-violence, equanimity, contentment, austerity, charity, fame and obloquy- these diverse traits of creatures emanate from God alone. The seven great seers, their four elders ( Sanaka and others), and the fourteen Manus or progenitors of mankind(such as Suayambhu and his successors ) who all are devoted to God were born of His will and from them all these creatures in the world have descended. He, who knows in reality this supreme divine glory and supernatural power of God, gets established in Him through unfaltering devotion undoubtedly. God is the source of all creation and everything in the world moves because of Him. Knowing thus the wise full of devotion constantly worship Him,with their kind fixed on Him, and their lives surrendered to Him, enlightening one another about His greatness and speaking of God, His devotees ever remain contented and take delight in Him. On those ever united through meditation with God and worshipping Him with love, He confers them that Yoga of Wisdom through which they reach Him. In order to shower His grace on them, he dwelling in their hearts, dispel the darkness born of ignorance by the shining light of wisdom. Arjuna then requests Lord Krishan to tell him about the celestial sages – Narada, Asita and Devala and the great sage Vyasa and Himself. Pandava Prince further says that he believed everything to be true as told by Shri Bhagwan that neither demons nor gods are aware of His manifestation through sport. Arjuna then asks Krishna as to through which process of continuous meditation he shall realise God. And in what particular form God expects devotees to meditate. He also asks Sri Bhagwan to repeat the description of God’s power of Yoga and its glory, as he knows no satiety in hearing Lord’s nectar like words. Lord Krishna tells Arjuna that now He is going to describe Almighty’s divine glories as there is no limit to God’s magnitude. God is the universal slef seated in the heart of all beings. So He alone is beginning, middle and also end of all beings. He is Vishnu among the twelve sons of Aditi,and the radiant Sun among the luminaries , He is the gloryof the Maruts – the forty nine wind Gods- and the moon among the stars. Among Gods He is Indra, among the organs of perception He is brain, and He is the consciousness ( Life Energy) in living beings. Among the eleven Rudras- God of Destruction- He is Shiva and among the Yakshas and Rakhashas He is Kuber. Among the eight Vasus He is the god of Fire and among the mountains He is Meru, among the priests He is Brihaspati ( chief priest), among the great warriors He is Skanada , among the waters He is the ocean, among the great seers He is Bhrigu and among the words He is the sacred syllable OM. Among offerings He is the offeing of Japa( chanting of mantras-sacred formulas),among the immovables He is the Himalaya, among all trees He is Asvatta ( Holy fig), among the celestial sages He is Narada, among the Gandharvas ( Celestial musicians) Chittrartha and among the Siddhas He is the Kapila. Among horses know him to be the Celestial Horse Uccaihsrava begotten of the churning of the ocean along with nectar, among mighty elephants He is Airawat ( Lord Indra’s elephant) and among men He is the King. Among weapons He is the thunderbolt, among cows He is celestial cow Kamdhenu( the Cow of Plenty). He is the sexual desire leading to procreation as enjoined in the scriptures. Among serpents He is Vasaki, among Nagas ( a special category of snakes) He is snake God Ananta and He is also Lord of all aquatic creatures Varuna. Among the manes He is Aryama ( Head of Pitras), and among the rulers He is Yama (the God of Death), among the daityas He is great devotee Prahlad, and among reckoners He is the Time. Among the quadrupeds He is the lion, and among birds He is Garuda. Among purifiers He is the wind, among warriors He is Sri Rama, among fishes He is shark, and among the rivers he is holy Ganga. Arjuna know Him to be beginning, middle and the end of all creations . Of sciences He is the science of soul or metaphysics, in disputants He is the right type of reasoning, and among the sounds represented by various letters He is A. Of the different types of compounds in grammar He is copulative compound. He is verily the endless time. He is the sustainer of all having faces on all the sides. He is the self destroying death that snatches all and the origin of all that shall be born. Among women He is Kirti, Sri, Vak, Smrti, Medha, Dhrti, and Kshama( The godesses of glory, prosperity, speech,memory, intelligence, steadfastness and forbearance). Likewise among the Shruties that can be sung He is the variety known as Brhatsama, and among the vedic hymns He is Gayatri Mantra.Vrs Again among the twelve months of Hindu calendar He is the month of Margshirsa ( the month of November) and among the six seasons He is the vernal season ( Spring). God is gambling among deceitful practices, and the glory of the glories, He is the victory of the victorious, the resolve to be resolute; the goodness of the good, He is Krishna among the Vrsnis , Arjuna among the sons of Pandu, Vyasa among the sages,and the sage Shukracharya among the wise. Almighty is the subduing power in rulers, the righteousness in those who seek to conquer. Of things to be kept secret He is the custodian in the shape of the reticence and He is the wisdom of the wise. He is even that which is the seed of all life, for there is no creature moving or inert, which exists outside the Almighty. There is no limit to God’s divine manifestation. This is only a brief description of God and the extent of His glory. Even such beings who are glorious, brilliant, and powerful know that to be a part of manifestation of God’s glory. Krishna tells Arjuna that he will gain nothing by knowing about all this in detail. Hence it is sufficient to say that God stands holding this entire universe by a fraction of His Yogic Power.

Chapter X The Yoga of Science and the Sovereign Secret Author: Dr. K.S. Kang

 

Chapter-X

The Yoga of the Sovereign Science and the Sovereign Secret

It discusses the subject of Jnana( Knowledge) and its glories. It also describes the origin of the world and condemns the men of devilish nature, who despise God, and the method of Bhajana of men of divine nature. This chapter also discusses God as the soul of evertything and describes His glories and the fruits of worship with a motive and without motive and the description of glory of Devotion that is practicsed disinterestedely.Shri Bhagwan begins by addressing Arjuna that for the benefit of the person who are dead of carping spirit He would unfold the most secret knowledge of Nirguna Brahma along with the knowledge of Saguna Brahma ( Manifest Divinity), knowing which you would be free from the evil of worldly existence.People having no faith in Dharma and failing to attain the almighty revolve inthe path of birth and death. The whole of the universe is permeated by God as unmanifest Divinity,and all beings rest in the idea within Him. So really speaking He is not present in them. Nay all these beings abide not in Him but behold the wonderful power of His divine Yoga through the sustainer and creator of beings. Just as the extensive air, which is moving everywhere ( born of ether) ever remains in other, likewise know that all beings who have originated from God’s thoughts abide in Him. During the final dissolution all beings enter Almighty’s Prakriti ( the prime cause) and at the beginning of creation God sends them forth again wielding His nature, He releases again and again ( according to their respective Karmas) all this multitude of beings subject to influence of their own nature. Those actions however do not bind God as He is unattached to such action and standing apart as it were. With God as supervisor, Nature brings forth the whole creation consisting both of sentient and insentient beings. It is due to this cause that the wheel of Samskara is moving around. Foolish people not knowing Almighty’s supreme nature think low of Him- the overlord of entire creation who have put on human semblance. They take Him ( who has appeared in human form through His Yogmaya for the deliverance of the world) an ordinary mortal. Those bewildered persons with vain hopes, futile actions, and fruitless knowledge have embraced a fiendish, demoniacal and delusive nature. On the other hand Arjuna great souls who have embraced divine nature, knowing Him as the prime source of all lives and the imperishable eternal, worship Almighty constantly with none else in mind. Constantly chanting God’s name and glories and striving for God realisation and bowing repeatedly to Him, those devotees of firm resolve remain ever united with Him through meditation, worship Him with single devotion. Others who take the path of knowledge betake themselves to Him through their offering of Knowledge, worshipping Almighty in in absolute formless aspect as one with themselves, while still others worship Him in His universal form in many ways taking God to be diverse in diverse celestial modes. God is the vedic ritual, He is the sacrifice, He is the offering to be departed, He is the herbage and food grains, He is the sacred formula, He is the clarified butter ( Ghee), He is the sacred fire, and He is verily the act of offering oblations into the fire. He is the sustainer and Father of this Universe, its father, mother and grandfather, the one worth knowing, the purifier, the sacred syllable OM and the three vedas- Rig Veda, Yajurveda and Samveda. He is the supreme goal, supporter, lord, witness, abode, refuge, well wisher seeking no return, origin and end, resting place, store house- to which all beings return at the fire of Pralaya ( Universal Destruction) and imperishable seed. He radiates the heat like the Sun, and hold back as well as send forth showers. He is immortality as well as death. Even so He is being and non-being both. Those who perform action with some interested motive as laid down in three Vedas and the sap of the Soma plant and thus have been purged of sin, worshipping God through sacrifices seek access to heaven attain Indra’s Paradise as the result of their virtuous deeds they enjoy the celestial pleasures of gods in Heaven. Having enjoyed the extensive heavenly world they return to this world of mortals on the extinction of the stock of their meritorious deeds. Thus devoted to the ritual with interested motive recommended by three Vedas as the means to attain Heavenly bliss and seeking worldly enjoyments they repeatedly come and go that is ascent to Heaven by virtue of their merits and return to Earth when their fruit has been enjoyed. The devotees who loving no one else constantly think of Almighty and worship Him in a disinterested spirit to those ever united in thought with God and He brings full security and personally attends to their needs. Even those devotees who endowed with faith worship other gods, with some interested motive, worship God alone, though with a mistaken approach for He is enjoyer and also the Lord of all sacrifices but they know God not in reality ( as the supreme deity) hence they fall and return to life on the Earth. Those who are vowed to Gods go to the gods and those who are vowed to manes reach the manes. Those who adore the spirits reach the spirits and those who worship God come to Him alone. That is why His devotees are not subject to birth and death. Whosoever offers Almighty with love a leaf, a flower, a fruit or even simple water,He appears in person before that disinterested devotee of sinless mind and delightfully partake of that article offered by him with love and devotion. Arjuna, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift whatever you do by way of penance, offer it all to God. With your mind thus established in the Yoga of renunciation (offering all actions to God0, you will be freed from the bonds of Karma in the shape of good and evil consequences and freed then you can attain god. He is equally present in all beings , there is none hateful or dear to Him. They, however, who devoutly worship God abide in Him and He too stands revealed in them. Even if a violent sinner worships God with exclusive devotion he will be accounted as saint for he has rightly resolved as he is positive in his belief that there is nothing like devoted worship of God. Speedily he becomes virtuous and secure lasting peace. It is certain that God’s devotees never falls. Women, Vaishyas, Shudras, as well as those of vile birth (Pariahs) whoever they may be if they take refuge in God they too attain Him. How much more than Brahmas and royal sages devoted to God. So having obtained this joyless and transient human life constantly worship Him. So fix your mind on God be devoted to Him, worship Him and make obesiance to Him thus linking oneself with God and entirely depending on Him, one shall come to Him.

Chapter IX The Yoga of Indestructible Brahma Author : Dr. K.S.Kang

 

Chapter IX

The Yoga of Indestructible Brahma

It deals with wisdom with real knowledge of Manifest Divinity, inherence of God in all objects as their cause of origin and existence, condemnation of men of devilish nature and praise of devotees, the question of worship of other gods and condemnation of men, who are ignorant of the glory and the nature of God, and praise of those who know it. Shri Bhagwan tells Arjuna to listen how with the mind attached to God through exclusively love and practise of Yoga with absolute dependence on Him, you will know Him – the repository of all power, strength, glory and other attributes, the universal soul- in entirety and without any shadow of doubt. Sri Bhagwan continuing his discourse tells Arjuna that He shall unfold to him in its entirety this wisdom Knowledge of God in His absolute formless aspect along with the knowledge of the qualified aspect of God ( both with the form and the formless) having known which nothing else remains yet to be known in this world. Hardly one among the thousands of men strove to realise God. Of those shining yogis are rare one, devoting exclusively to God know Him in reality. Earth, water, air , fire, ether, mind, reason and also ego, these constitute God’s nature eightfold divided. This indeed is His lower (material ) nature , the other than this, by which the whole universe is sustained, know it to be His higher( spiritual) nature in the form of Jiva ( the Life Principle). Arjuna know that all Jivas have evolved from two fold Prakriti, and that God is source of entire creation and into Him again it merges and disappears. Arjuna God is sapidity in water and the light in the moon and the Sun. He is the sacred syllable OM in all the Vedas, the sound in ether, and the manliness in man. God is the pure odour in the Earth, and the brilliance in fire, He is the life in all beings and the austerity in the men of ascetics. Arjuna know god to be the eternal seed of all beings, He is the intelligence of the intelligent; the glory of the glorious God. Of the mighty He is the might, free from passion and desire; in beings He is the sexual desire not conflicting with virtue or scriptural injunctions. Whatever other entities are born of Sattva ( the quality of goodness), and those who are born of Rajas ( the principle of activity) , and Tamas ( principle of inertia0 know them all as evolved from Almighty alone. In reality, however, neither do God exist in the, nor they in Him. The whole of this creation is deluded by these objects evolved from three modes of prakriti- Sattva, Rajas and Tamas, that is why world fails to recognise God. Standing apart from these and imperishable this most wonderful veil( Maya) of God consisting of three Gunas ( modes of nature) extremely difficult to break through, those however, who constantly adore Almighty are able to cross it. Those whose wisdom has been carried away by Maya and who have been embraced by demonic nature such foolish and vile men do not adore Him. Four types of devotees of noble deeds worship God – the seeker after worldly possessions, the afflicted, the seeker of knowledge and the man of wisdom .Of these the best are men of wisdom, who remain ever established in identity with the Almighty and possessed of exclusive devotion. For God is extremely dear to wise men, who knows Almighty in reality and such a wise man is dear to the God also. In the very last of all births the enlightened soul worships God, realising that all this is God. Such a great soul is very rare. Those whose wisdom has been carried away by various desires, being prompted by their own nature, worship other deities adopting rules related to each other. Whatever a celestial form a devotee ( craving for some worldly object) chooses to worship with reverence God stabilises the faith of that particular devotee in that very form. Endowed with such faith he worships that particular deity and obtains through that deity without doubt his desired enjoyment as ordained by the supreme Creator. The fruit gained by these people of small understanding however is perishable. The worshippers of deities attain the deities, whereas His devotees, howsoever they worship God, eventually come back to Him and Him alone. Not knowing God’s unsurpassable and imperishable supreme nature the ignorant believe God, the supreme spirit to be beyond the reach of mind and senses. They cannot believe that God, who is embodiment of Truth, Knowledge and Bliss can assume a finite form as an ordinary human being through birth. Veiled by God’s Yogmaya (divine potency) He is not manifest to all. Hence these ignorant folks fail to recognise God- the unborn and imperishable Supreme Deity, considering Him as a subject to birth and death. God knows all beings- past and present- even those who are yet to come; but none without reverence and faith can know Him. Through delusion in the shape of pair of opposites- pleasure and pain, joy and sorrow- begotten of hatred and desire all living creatures are falling prey

to infatuation. But those men of virtuous deeds whose sins have come to an end being freed from delusion in the shape of pair of opposites ( born of attraction and repulsion) worship Almighty with a firm resolve in every way. They who have taken refuge in Him strive for deliverance from old age and death know Brahma ( The Absolute), the whole Adhyatra ( The totality of Jivas and embodied souls),and the entire field of Karma as well as His internal being comprising Adhibhata ( the field of Matter), Adhidaiva ( Brahma) and Adhiyajna ( the unmanifest divinity dwelling in the heart of all beings as their witness. And they who possessed of a steadfast mind, know thus even at the hour of death, they too know God alone.

Chapter VIII Knowledge of Nirguna (Brahma) & Knowledge of Manifest Divinity It deals with wisdom with real knowledge of Manifest Divinity, inherence of God in all objects as their cause of origin and existence, condemnation of men of devilish nature and praise of devotees, the question of worship of other gods and condemnation of men, who are ignorant of the glory and the nature of God, and praise of those who know it. Shri Bhagwan tells Arjuna to listen how with the mind attached to God through exclusively love and practise of Yoga with absolute dependence on Him, you will know Him – the repository of all power, strength, glory and other attributes, the universal soul- in entirety and without any shadow of doubt. Sri Bhagwan continuing his discourse tells Arjuna that He shall unfold to him in its entirety this wisdom Knowledge of God in His absolute formless aspect along with the knowledge of the qualified aspect of God ( both with the form and the formless) having known which nothing else remains yet to be known in this world. Hardly one among the thousands of men strove to realise God. Of those shining yogis are rare one, devoting exclusively to God know Him in reality. Earth, water, air , fire, ether, mind, reason and also ego, these constitute God’s nature eightfold divided. This indeed is His lower (material ) nature , the other than this, by which the whole universe is sustained, know it to be His higher( spiritual) nature in the form of Jiva ( the Life Principle). Arjuna know that all Jivas have evolved from two fold Prakriti, and that God is source of entire creation and into Him again it merges and disappears. Arjuna God is sapidity in water and the light in the moon and the Sun. He is the sacred syllable OM in all the Vedas, the sound in ether, and the manliness in man. God is the pure odour in the Earth, and the brilliance in fire, He is the life in all beings and the austerity in the men of ascetics. Arjuna know god to be the eternal seed of all beings, He is the intelligence of the intelligent; the glory of the glorious God. Of the mighty He is the might, free from passion and desire; in beings He is the sexual desire not conflicting with virtue or scriptural injunctions. Whatever other entities are born of Sattva ( the quality of goodness), and those who are born of Rajas ( the principle of activity) , and Tamas ( principle of inertia0 know them all as evolved from Almighty alone. In reality, however, neither do God exist in the, nor they in Him. The whole of this creation is deluded by these objects evolved from three modes of prakriti- Sattva, Rajas and Tamas, that is why world fails to recognise God. Standing apart from these and imperishable this most wonderful veil( Maya) of God consisting of three Gunas ( modes of nature) extremely difficult to break through, those however, who constantly adore Almighty are able to cross it. Those whose wisdom has been carried away by Maya and who have been embraced by demonic nature such foolish and vile men do not adore Him. Four types of devotees of noble deeds worship God – the seeker after worldly possessions, the afflicted, the seeker of knowledge and the man of wisdom .Of these the best are men of wisdom, who remain ever established in identity with the Almighty and possessed of exclusive devotion. For God is extremely dear to wise men, who knows Almighty in reality and such a wise man is dear to the God also. In the very last of all births the enlightened soul worships God, realising that all this is God. Such a great soul is very rare. Those whose wisdom has been carried away by various desires, being prompted by their own nature, worship other deities adopting rules related to each other. Whatever a celestial form a devotee ( craving for some worldly object) chooses to worship with reverence God stabilises the faith of that particular devotee in that very form. Endowed with such faith he worships that particular deity and obtains through that deity without doubt his desired enjoyment as ordained by the supreme Creator. The fruit gained by these people of small understanding however is perishable. The worshippers of deities attain the deities, whereas His devotees, howsoever they worship God, eventually come back to Him and Him alone. Not knowing God’s unsurpassable and imperishable supreme nature the ignorant believe God, the supreme spirit to be beyond the reach of mind and senses. They cannot believe that God, who is embodiment of Truth, Knowledge and Bliss can assume a finite form as an ordinary human being through birth. Veiled by God’s Yogmaya (divine potency) He is not manifest to all. Hence these ignorant folks fail to recognise God- the unborn and imperishable Supreme Deity, considering Him as a subject to birth and death. God knows all beings- past and present- even those who are yet to come; but none without reverence and faith can know Him. Through delusion in the shape of pair of opposites- pleasure and pain, joy and sorrow- begotten of hatred and desire all living creatures are falling prey to infatuation. But those men of virtuous deeds whose sins have come to an end being freed from delusion in the shape of pair of opposites ( born of attraction and repulsion) worship Almighty with a firm resolve in every way. They who have taken refuge in Him strive for deliverance from old age and death know Brahma ( The Absolute), the whole Adhyatra ( The totality of t

 

Chapter VIII

Knowledge of Nirguna (Brahma) & Knowledge of Manifest

Divinity

It deals with wisdom with real knowledge of Manifest Divinity, inherence of God in all objects as their cause of origin and existence, condemnation of men of devilish nature and praise of devotees, the question of worship of other gods and condemnation of men, who are ignorant of the glory and the nature of God, and praise of those who know it. Shri Bhagwan tells Arjuna to listen how with the mind attached to God through exclusively love and practise of Yoga with absolute dependence on Him, you will know Him – the repository of all power, strength, glory and other attributes, the universal soul- in entirety and without any shadow of doubt. Sri Bhagwan continuing his discourse tells Arjuna that He shall unfold to him in its entirety this wisdom Knowledge of God in His absolute formless aspect along with the knowledge of the qualified aspect of God ( both with the form and the formless) having known which nothing else remains yet to be known in this world. Hardly one among the thousands of men strove to realise God. Of those shining yogis are rare one, devoting exclusively to God know Him in reality. Earth, water, air , fire, ether, mind, reason and also ego, these constitute God’s nature eightfold divided. This indeed is His lower (material ) nature , the other than this, by which the whole universe is sustained, know it to be His higher( spiritual) nature in the form of Jiva ( the Life Principle). Arjuna know that all Jivas have evolved from two fold Prakriti, and that God is source of entire creation and into Him again it merges and disappears. Arjuna God is sapidity in water and the light in the moon and the Sun. He is the sacred syllable OM in all the Vedas, the sound in ether, and the manliness in man. God is the pure odour in the Earth, and the brilliance in fire, He is the life in all beings and the austerity in the men of ascetics. Arjuna know god to be the eternal seed of all beings, He is the intelligence of the intelligent; the glory of the glorious God. Of the mighty He is the might, free from passion and desire; in beings He is the sexual desire not conflicting with virtue or scriptural injunctions. Whatever other entities are born of Sattva ( the quality of goodness), and those who are born of Rajas ( the principle of activity) , and Tamas ( principle of inertia0 know them all as evolved from Almighty alone. In reality, however, neither do God exist in the, nor they in Him. The whole of this creation is deluded by these objects evolved from three modes of prakriti- Sattva, Rajas and Tamas, that is why world fails to recognise God. Standing apart from these and imperishable this most wonderful veil( Maya) of God consisting of three Gunas ( modes of nature) extremely difficult to break through, those however, who constantly adore Almighty are able to cross it. Those whose wisdom has been carried away by Maya and who have been embraced by demonic nature such foolish and vile men do not adore Him. Four types of devotees of noble deeds worship God – the seeker after worldly possessions, the afflicted, the seeker of knowledge and the man of wisdom .Of these the best are men of wisdom, who remain ever established in identity with the Almighty and possessed of exclusive devotion. For God is extremely dear to wise men, who knows Almighty in reality and such a wise man is dear to the God also. In the very last of all births the enlightened soul worships God, realising that all this is God. Such a great soul is very rare. Those whose wisdom has been carried away by various desires, being prompted by their own nature, worship other deities adopting rules related to each other. Whatever a celestial form a devotee ( craving for some worldly object) chooses to worship with reverence God stabilises the faith of that particular devotee in that very form. Endowed with such faith he worships that particular deity and obtains through that deity without doubt his desired enjoyment as ordained by the supreme Creator. The fruit gained by these people of small understanding however is perishable. The worshippers of deities attain the deities, whereas His devotees, howsoever they worship God, eventually come back to Him and Him alone. Not knowing God’s unsurpassable and imperishable supreme nature the ignorant believe God, the supreme spirit to be beyond the reach of mind and senses. They cannot believe that God, who is embodiment of Truth, Knowledge and Bliss can assume a finite form as an ordinary human being through birth. Veiled by God’s Yogmaya (divine potency) He is not manifest to all. Hence these ignorant folks fail to recognise God- the unborn and imperishable Supreme Deity, considering Him as a subject to birth and death. God knows all beings- past and present- even those who are yet to come; but none without reverence and faith can know Him. Through delusion in the shape of pair of opposites- pleasure and pain, joy and sorrow- begotten of hatred and desire all living creatures are falling prey

to infatuation. But those men of virtuous deeds whose sins have come to an end being freed from delusion in the shape of pair of opposites ( born of attraction and repulsion) worship Almighty with a firm resolve in every way. They who have taken refuge in Him strive for deliverance from old age and death know Brahma ( The Absolute), the whole Adhyatra ( The totality of Jivas and embodied souls),and the entire field of Karma as well as His internal being comprising Adhibhata ( the field of Matter), Adhidaiva ( Brahma) and Adhiyajna ( the unmanifest divinity dwelling in the heart of all beings as their witness. And they who possessed of a steadfast mind, know thus even at the hour of death, they too know God alone.

Chapter VII Self Control Author : Dr. K. S. Kang

                                                                     Chapter VII

                                                                       Self-Control

This chapter describes Karmayaoga or the yoga of disinterested action and it also describes the marks of a person who has attained it. It also tells about the symptoms of the God realised soul and urging one to uplift the self. It dwells in detail about Dharmayoga ( meditation) and discusses the question of mind control and the fate of a person who falls from it and describes its glory. Sri Bhagwan says that he who does his duty without expecting the fruit of actions is a Sanyasi ( Sankhyayogi) and a Karmayogi both. He is no sanyasi who has merely renounced the sacred fire, even so he is no yogi who has merely given up all activity. Arjuna you must know that what they call Sanyasa is no other than Yoga; for none becomes a yogi who has not given up thoughts of the world. Disinterested action is considered a stepping stone to ascend the heights of Karmayoga for a contemplative soul. For the same person who is established in Yoga, absence of all thoughts of the world is said to be way to blessedness. When a person ceases to have any attachment either for the objects of senses or for actions, and has renounced all thoughts of the world is said to have climbed the heights of Yoga. One should life oneself by one’s own efforts and shall not degrade oneself, for one’s own self is one’s foe. One’s own self is the friend of the soul by whom the lower self ( consisting of the mind,senses and body)has been controlled and conquered in the same way as in an enlightened human being reason rules over passion and senses and the very self of him who has failed to conquer the lower self behaves antagonistically like an enemy. The supreme spirit is rooted in the knowledge of the self controlled man whose mind is perfectly serene in the midst of the pair of opposites, such as cold and heat, joy and sorrow, and honour and ignominy. The yogi whose mind is sated with Jnana (knowledge of Nirguna Brahma) and Vijnana( knowledge of manifest divinity) , who is unmoved under all circumstances, whose senses are completely mastered, and to whom earth, stone and gold are all alike is considered as God realised soul. He who looks upon well wishers and neutrals as well as mediators, friends and foes, relatives and objects of hatred, the virtuous and the sinful with the same eye stands supreme. Living in seclusion all by himself, the yogi who has controlled his mind and body, and is free from desires and void of possessions should constantly engage his mind in meditation. Having firmly placed his seat in a spot that is free from dust and other impurities with the sacred Kush ( Grass), a deer skin and a cloth spread thereon one below another, occupying that seat, concentrating the mind and controlling the functions of the mind and senses, he should practice Yoga for self purification. Holding the trunk, head and neck straight and steady, remaining firm and fixing the gaze on the tip of the nose without looking in any other direction. Firm in the vow of complete chastity and fearless, keeping himself perfectly calm and with mind held in restraint and fixed on Him, the vigilant Yogi should sit absorbed in Him. Arjuna this yoga is neither for him who overeats, nor for him who observes complete fast; it is neither for him who is given to too much sleep nor even for him who is continuously awake. Yoga which rids one of woe, is accomplished only by him who is regulated in diet and recreation, regulated in performing actions and regulated in sleep and wakefulness. When the mind which is thoroughly disciplined and gets riveted on God alone, then the person who is free from yearning for all enjoyments is said to be established in Yoga. As a light does not flicker in a windless place such is stated to be the picture of a disciplined mind of the Yogi practising meditation on God. The state in which curbed through the practice of Yoga, the mind gets still, and in which realising God through the subtle reason (purified by meditation on God) the soul rejoices only in God. Nay in which the soul experiences the eternal and super sensuous joy that can be apprehended only through the subtle and purified intellect, and wherein established the said Yogi moves not from Truth on any account. That state called Yoga which is free from contact of sorrow( in the form of transmigration) should be known. May this Yoga should be resolutely practised with an unwavering mind. Completely renouncing all desires arising from the thoughts of the world and fully restraining the whole pack of senses from all sides by the mind. A person should through gradual practice attain tranquility ; and fixing the mind on God through reason controlled by steadfastness and he should not think of anything else. Drawing back the restless and fidgety mind from all those objects which it runs,he should repeatedly fixed on God. For to the Yogi whose mind is perfectly serene who is sinless, whose passion is subdued, and who is identified with Brahma, the embodiment of Truth ,Knowledge and Bliss, supreme happiness comes as a matter of course. The sinless Yogi, thus uniting himself constantly with God easily enjoys the eternal bliss of oneness with Brahma. The Yogi who is united in identity with all pervading infinite consciousness,and sees unity everywhere beholds the self present in all beings and all beings as assumed in the self. He who sees Him (Universal Self) present in all beings, and all beings existing within Him (God), never loses sight of Him and Almighty never loses sight of him. Thus Yogi, who is established in union with God and worships Him with as residing in all beings ( as their very self ) abides in Him, no matter what he does. Arjuna, he who looks on all as one,on the analogy of his own self and looks upon the joy and sorrows of all with a similar eye. Such a Yogi is deemed to the highest of all. Arjuna queried that owing to the restlessness of mind he does not perceive the stability of this Yoga in the form of equanimity that Krishna has just spoken of because Krishna the mind is very unsteady, turbulent, tenacious, and powerful, so I consider it as difficult to control as the wind. Sri Bhagwan replying to Pandava Prince’s query says that no doubt the mind is restless and difficult to control, but it can be brought under control by repeated practice ( of mediation) and by the exercise of dispassion. Yoga is difficult to be achieved by those whose mind is not subdued by him, however one who has the mind under control and is ceaselessly striving it can be easily attained through practise such is His belief. Arjuna further asks Krishna that what becomes of the soul who, though endowed with faith, has not been able to subdue passions, and whose mind is diverted from Yoga at the time of death,and who thus fails to reach perfection in Yoga ( God realisation) strayed from the path leading to God Realisation and without anything to stand on, is he not lost like a torn cloud, deprived both of God realisation and heavenly enjoyments. Only you Krishna can slash this doubt of mine completely, for none other than you can be found who can clear this doubt. Shri Bhagwan said that there is no fall from him either here or hereafter. For none who strives for Self Redemption ( God Realisation) ever meets with evil destiny. He, who has fallen from Yoga, obtains the higher worlds ( heaven) to which men of meritorious deeds alone are entitled, and having resided there for countless years takes birth in the house of pious and wealthy men, or ( if he is possessed of dispassion) born in the family of enlightened Yogis; but such a birth in this world is very difficult to obtain. He automatically regains in that birth the spiritual insight of his previous birth and through that he strives harder than ever for perfection ( in the form of God Realisation) The other one, who takes birth in a rich family though under the sway of his senses, feels drawn towards God by force of the habit acquired in his previous birth nay even a seeker of enlightenment of Yoga, in the form of even mindedness, transcends the fruits of actions performed with some interested motive as laid down in Vedas. The Yogi, who diligently takes up the practice attains perfection in this very life with the help of latencies of many births, and being thoroughly purged of sin forthwith reaches the supreme state. The Yogi is superior to ascetics, he is considered as superior even to those versed in sacred lore. He is also superior to those who perform action with some interested motive. So Arjuna do become a Yogi. Of all Yogis, he who devoutly worships god with his mind focussed on Him, is considered by Him to be the best Yogi.