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.