Translated by Dr. Ramananda Prasad

Second Edition

LIST OF ABBREVIATIONS

AiU Aitareya Upanishad

AV Atharvaveda

BP Bhagavata Maha Purana

BrU Brihadaranyaka Upanishad

BS Brahma Sutra

ChU Chhandogya Upanishad

DB Devi Bhagavatam

IsU Ishavasya Upanishad

KaU Katha Upanishad

KeU Kena Upanishad

MaU Mandukya Upanishad

MB Mahabharata

MS Manu Smriti

MuU Mundaka Upanishad

NBS Narada Bhakti Sutra

PrU Prashna Upanishad

PYS Patanjali Yoga Sutra

RV Rigveda

SBS Shandilya Bhakti Sutra

ShU Shvetashvatara Upanishad

SV Samaveda

TaU Taittiriya Upanishad

TR Tulasi Ramayana

VP Vishnu Purana

VR Valmiki Ramayanam

YV Yajurveda, Vajasaneyi Samhita

CHAPTER 1

ARJUNA'S DILEMMA

Dhritarashtra said: O Sanjaya, assembled in the holy field of Kurukshetra and eager to fight, what did my people and the Pandavas do? (1.01)

The beginners should not get lost in the jungle of historical proper nouns or the names of the characters of Mahabharata in this chapter and the names of various deities and demigods in other chapters of the Bhagavad-Gita. These names have no bearing on the main theme of the Gita. Readers may skip this chapter, because it has been summarized in the introduction.

Sanjaya said: Seeing the battle formation of the Pandava's army, King Duryodhana approached his guru, Drona, and spoke these words: (1.02)

O master, behold this mighty army of the sons of Pandu, arranged in battle formation by your talented disciple, the son of Drupada. (1.03)

There are many heroes and mighty archers equal to Bhima and Arjuna in war such as Yuyudhana, Virata, and the great warrior Drupada; Dhrishtaketu, Chekitana, and the heroic King of Kashi; Purujit, Kuntibhoja, and the great man Shaibya; The valiant Yudhamanyu, the formidable Uttamauja, the son of Subhadra, and the sons of Draupadi, all of them are great warriors. (1.04-06)

Also know, O best among the twice born, the distinguished ones on our side. I shall name the commanders of my army for your information. (1.07)

Yourself, Bhishma, Karna, the victorious, Kripa, Ashvatthama, Vikarna, son of Somadatta, and many other heroes who have risked their lives for me. They are armed with various weapons, and all are skilled in warfare. (1.08-09)

Our army, commanded by Bhishma, is invincible; while their army, protected by Bhima, is easy to conquer. Therefore all of you, occupying your respective positions on all fronts, protect Bhishma only. (1.10-11)

The mighty Bhishma, the eldest man of the Kuru dynasty, roared as a lion and blew his conch loudly bringing joy to Duryodhana. (1.12)

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

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

Krishna blew His conch, Panchajanya; Arjuna blew his conch, Devadatta; and Bhima, the doer of formidable deeds, blew (his) big conch, Paundra. (1.15)

O Lord of the Earth, King Yudhishthira, the son of Kunti, blew (his conch) Anantavijaya; while Nakula and Sahadeva blew Sughosha and Manipushpaka conches, respectively. The King of Kashi, the mighty archer; Shikhandi, the great warrior; Dhrishtadyumna, Virata, the invincible Satyaki, King Drupada, the sons of Draupadi, and the mighty son of Subhadra, blew their respective conches. (1.16-18)

The tumultuous uproar, resounding through earth and sky, tore the hearts of the Kauravas. (1.19)

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

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

Sanjaya said: O King, Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies; facing Bhishma, Drona, and all other Kings; and said to Arjuna: Behold these assembled Kurus. (1.24-25)

There Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and comrades. (1.26)

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

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

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

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

O Lord Krishna, what pleasure shall we find in killing the sons of Dhritarashtra? Upon killing these felons we shall incur sin only. (1.36)

Therefore, we should not kill our cousin brothers, the sons of Dhritarashtra. How can we be happy after killing our kinsmen, O Krishna? (1.37)

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

Eternal family traditions and codes of conduct are destroyed with the destruction of the family. Immorality prevails in the family due to the destruction of family traditions. (1.40)

And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted, many social problems arise. (1.41)

This brings the family and the slayers of the family to hell, because the spirits of their ancestors are degraded when deprived of ceremonial offerings of rice-ball and water. (1.42)

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

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

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

It would be far better for me if the sons of Dhritarashtra should kill me with their weapons in battle while I am unarmed and unresisting. (1.46)

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

CHAPTER 2

TRANSCENDENTAL KNOWLEDGE

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

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

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

Arjuna said: How shall I strike Bhishma and Drona, who are worthy of my worship, with arrows in battle, O Krishna? (2.04)

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

We do not know which alternative to live on alms or to fight is better for us. Further, we do not know whether we shall conquer them or they will conquer us. We should not even wish to live after killing the sons of Dhritarashtra who are standing in front of us. (2.06)

My senses are overcome by the weakness of pity, and my mind is confused about duty (or Dharma). I request You to tell me, decisively, what is better for me. I am Your disciple. Teach me who has taken refuge in You. (2.07)

Dharma may be defined as the eternal law governing, upholding, and supporting the creation and the world order. It is the eternal relationship between the creator and the creatures. It also means way of life, duty, righteousness, ideal conduct, virtue, nature, quality, moral principles, and truth. Adharma is an antonym to Dharma. Expert guidance should be sought during the moment of crisis.

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

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

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

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

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

The word 'Atma' means spirit, soul, consciousness, Brahma, Self, the source of life and the cosmic power behind the body-mind complex. Just as our body exists in space, similarly our thoughts, intellect, emotions, and psyche exist in Atma, the space of consciousness. Atma cannot be perceived by our physical senses, because Atma is beyond the domain of the senses. The senses were designed only to comprehend physical objects.

The word 'Atma' has been also used in the Gita for the psyche, body, mind, Citta, intellect, soul, spirit, senses, subtle senses, oneself, ego, heart, human beings, Brahma, Para-Brahma, Paramatma, Self, and Jivatma depending on the context.

There was never a time when these monarchs, you, or I did not exist, nor shall we ever cease to exist in the future. (2.12)

Just as an embodied soul (or Jiva) acquires a childhood body, a youth body, and an old age body during this life, similarly it acquires another body after death. The wise are not deluded by this. (See also 15.08) (2.13)

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

Because the calm person, who is not afflicted by these sense objects, and is steady in pain and pleasure, becomes fit for immortality, O Arjuna. (2.15)

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

The law of nature is to change - change from summer to winter, from spring to fall, from light of the full moon to the darkness of the new moon. Neither pain, nor pleasure lasts forever. Pleasure comes after pain, and pain is followed again by pleasure. Reflecting like this, one must learn to tolerate the blows of time with patience, and learn not only to endure but also to expect, welcome, and enjoy both the joys as well as the sorrows of life. Sow the seed of hope in the soil of sorrow. One should find the way in the darkness of the night of adversity with the torch of the scriptures and faith in God. Einstein said: Opportunity lies in the middle of difficulties.

There is existence of the spirit (or Sat, Atma), and no existence of Asat, the visible world, including the physical body. The reality of these two is indeed certainly seen by the seers of truth. (2.16)

Sat exists everywhere and at all times - past, present, and future. Atma is called Sat. Asat is a notion that does not exist at all (like the horn of a rabbit, or the water in a mirage). The one that has a beginning and an end is neither Sat nor Asat. It is called Mithya. The body is neither Sat nor Asat, or both Sat and Asat, because it has a temporary existence. Mithya is the one that appears Sat at first sight, but is really Asat. The body, like the universe or Jagat, is called Mithya. The word Asat in this verse is used in the sense of Mithya.

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

Know the indestructible spirit (or Atma) by which all this universe is pervaded. No one can destroy the indestructible. (2.17)

Bodies of the eternal, immutable, and incomprehensible spirit are said to be perishable. Therefore, fight, O Arjuna. (2.18)

The one who thinks that Atma is a slayer, and the one who thinks that Atma is slain, both are ignorant, because Atma neither slays nor is slain. (A parallel verse appears in KaU 2.19) (2.19)

The Atma is neither born nor does it die at any time. It does not come into being and ceasing to exist. It is unborn, eternal, permanent, and primeval. The Atma is not destroyed when the body is destroyed. (See also KaU 2.18) (2.20)

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

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

Just as a caterpillar takes hold of another object before leaving an object, similarly, Jiva obtains a new body before (or after) leaving the old one (BrU 4.4.03). The physical body has also been compared to a cage, a vehicle, an abode, as well as a garment (of the subtle body) that needs to be changed frequently. Death is the separation of the subtle body from the physical body. The word Brahma-nirvana (Gita 2.72, 5.24, 5.25, and 5.26), Parama-nirvana (Gita 6.15), and Mukti in Hinduism means the destruction of all trace of Vasana or Samskara from the causal body. It is uniting of Jiva, the individual soul, with the Supersoul. Some say that the all pervading Supersoul is the causal body who is conducting everything, and remains compassionately detached. Mukti is the final emancipation of Jiva from transmigration. Nirvana in Buddhism is thought to be cessation of worldly desires and ego, similar to Moksha of Hinduism. Moksha is defined as the state of being in which worldly desires such as Samkalpa and Vikalpa, and personal likes and dislikes have been absolutely extinguished. It is getting out of body consciousness and attaining a state of Self-consciousness. It is the liberation from the attachment or Moha of the material body, and achieving a state of bliss with Krishna. The words Mukti, Moksha, Nirvana, and Brahma-nirvana are often used interchangeably.

Jiva is a traveler. Death is not the end of the journey of Jiva. Death is like a rest area where Jiva changes vehicles, and the journey continues. Life is continuous and endless. Inevitable death is not the end of life; it is only an end of a perishable physical body.

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

Atma is said to be unexplainable, incomprehensible, and unchanging. Knowing this Atma as such you should not grieve. (2.25)

If you think that this (living entity or body) takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. Because death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.26-27)

The inevitability of death, however, does not and cannot justify lawful but unnecessary killing of any creature, unjust war, and even a suicide.

All beings, O Arjuna, are unmanifest (or invisible to our physical eyes) before birth and after death. They are manifest between the birth and the death only. What is there to grieve about? (2.28)

Some look upon this Atma as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it very few people know it. (See also KaU 2.07) (2.29)

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

Considering also your duty as a warrior you should not waver. Because there is nothing more auspicious for a warrior than a righteous war. (2.31)

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

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

It is better to die for a right cause and acquire the grace of sacrifice than to die an ordinary but compulsory death. The gates of heaven open wide for those who stand up to vindicate justice and Dharma. Not to oppose an evil is to indirectly support it. Very similar ideas are expressed in other scriptures. The Koran says: Allah loves those who battle for His cause in ranks (Surah 61.04). The Bible says: Happy are those who suffer persecution because they do what God requires. The kingdom of heaven belongs to them (Matthew 5.10).

If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33)

People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34)

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

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

You will go to heaven if killed, or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37)

Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. (2.38)

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

The wisdom of the transcendental knowledge (or Samkhya) has been imparted to you, O Arjuna. Now listen to the wisdom of Karma-yoga, the selfless service or Seva, endowed with which you will free yourself from the bondage of Karma. (2.39)

In Karma-yoga no effort is ever lost, and there is no adverse effect. Even a little practice of this discipline protects one from great fear (of birth and death). (2.40)

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

A Karma-yogi has a resolute determination (for God-realization), O Arjuna, but the desires of the one who works to enjoy the fruits of work are endless and many branched. (2.41)

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

They are dominated by material desires, and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result of their action. (See also KaU 2.05, IsU 09) (2.43)

The resolute determination (of Self-realization) is not formed in the minds of those who are attached to pleasure and power, and whose judgment is obscured by such (ritualistic) activities. (2.44)

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

Guna means the quality, property, state, and power of mind, matter, and the nature. Refer to Chapter 14 for more details on Gunas.

To a Self-realized person the Vedas are as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46)

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

The word Adhikara means ability, power, privilege, prerogative, jurisdiction, discretion, right, preference, choice, rightful claim, authority, and control. The right outlook of life develops when we fully understand that we have the ability to put our best effort in all endeavors, but we cannot pick the results of our work. We have absolutely no control over all the factors that determine the results. The affairs of the world would not run if everybody was given the power to choose the results of their actions, or to satisfy all their desires. A person has been given the power and the ability to do his or her respective duty in life, but one is not free to choose the desired results. To work without expecting success or good result would be meaningless, but to be fully prepared for the unexpected should be an important part of any planning. Swami Karmananda says: The essence of Karma-yoga is to go to work just to please the creator; mentally renounce the fruits of all action; and let God take care of the results. Do your duty in life to the best of your abilities as God's personal servant without any regard for the personal enjoyment of the fruits of your work.

The boundary of one's jurisdiction ends with the completion of duty, it never crosses the garden of fruit. A hunter has control over the arrow only and never over the deer. When one has no desire for the pleasure of victory, one is not affected by the pain of defeat. The question of the pleasure of success and the pain of failure does not arise, because a Karma-yogi is always on the path of Seva without waiting to enjoy the fruit, or even the flower, of work. He or she has learned to enjoy the joy of Seva. The myopia of very limited personal gain caused by Ajnana or ignorance is the root of all evils in the society and the world. The bird of righteousness cannot be confined in the cage of personal gain.

The desire for fruit takes one to the dark alley of sin and prevents one's real growth. Acting only in one's own self interest is sinful. The welfare of the individual lies in the welfare of society. The wise work for all of society, whereas the ignorant work only for themselves. A Jnani (or the one who knows Brahma) does not let the shadow of personal gain fall on the path of duty.

Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning (worry and) attachment to the results, and remaining calm in both success and failure. The equanimity of mind is called Karma-yoga. (2.48)

Pain and pleasure, birth and death, loss and gain, union and separation are inevitable, being under the control of Karma, like the coming of day and night. Fools rejoice in prosperity and mourn in adversity, but a Karma-yogi remains equanimous under all circumstances (TR 2.149.03). Yoga has also been defined in the following verses: 2.50, 2.53, 6.04, 6.08, 6.19, 6.23, 6.29, 6.31, and 6.32.

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

A Karma-yogi becomes free from both vice and virtue in this life itself. Therefore, strive for Karma-yoga. Working to the best of one's abilities without becoming attached to the fruits of work is called Karma-yoga. (2.50)

Peace, composure, and freedom from Karmic bondage await those who work for a noble cause with a spirit of detachment, and do not seek any personal reward or recognition. Such persons enjoy the joy of Seva that ultimately leads them to the bliss of Mukti. Karma-yoga purifies the mind and is a very powerful Sadhana. There is no religion better than Seva. The fruits of vice and virtue grow only on the tree of selfishness, and not on the tree of Seva.

Generally, it is thought that one works harder when she or he is deeply interested in or attached to the fruits of work. Therefore, Karma-yoga or selfless service may not be very conducive to the material progress of the individual or the society. This dilemma can be solved by working as a hobby of Seva for a noble cause of one's choice.

Wise Karma-yogis, possessed with mental poise by renouncing the attachment to the fruits of work, are indeed freed from the bondage of rebirth and attain the blissful divine state. (2.51)

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

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

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm on concentration of the Absolute (or the Supreme ), then you shall attain the union with the Supreme in Samadhi. (2.53)

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

Different schools of thought, cult, and system of philosophy are different rungs in the ladder of yoga. People's temperaments are different due to difference in their stage of evolution. Therefore, different schools of thought are necessary to suit different individuals as well as the same individual as he or she grows and develops. The highest philosophy of pure Advaitism of Shamkara is the topmost rung of the ladder. It cannot be comprehended by the vast majority. All schools and cults are necessary. One should not get confused, because they are not meant to confuse, but one should choose wisely.

Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? How does a person of steady intellect speak? How does such a person sit and walk? (2.54)

The Supreme Lord said: When one is completely free from all desires of the mind and is satisfied in Brahma by the (joy of) Brahma, then one is called an enlightened person, O Arjuna. (2.55)

According to Sarada Ma the desires for knowledge, devotion, and Mukti cannot be classed as desires, because they are higher desires. One should first replace the lower desires with higher desires and then renounce the highest desire also, and become free.

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

Attachment or Moha to people, place and objects takes away the intellect and one becomes myopic. People are helplessly tied with the rope of Moha. One has to learn to cut this rope with Jnana and become detached and free.

Those who are not attached to anything, who are neither elated by getting desired results nor troubled by undesired results, their intellect is considered steady. (2.57)

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

When a person learns to withdraw the senses from the sense objects as a tortoise retracts its limbs inside the shell in times of danger and it cannot be forced to put its limbs out again except when the trouble is over, then the lamp of knowledge becomes lighted and one perceives the self-effulgent Supreme Being within (MB 12.174.51).

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving (for sense enjoyment) remains. The craving also disappears from the one who has seen (or known) the Supreme Being. (2.59)

The desire for sensual pleasures becomes dormant when one abstains from sense enjoyment, or due to physical limitations imposed by disease or old age. But the craving remains as very subtle mental impression called Vasana or Raga. Those who have tasted the nectar of unity with the Supreme Being no longer find enjoyment in the lower level sensual pleasures.

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

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

The human mind is ever ready to deceive and play tricks. Therefore, discipline, constant vigilance, and Sadhana are needed. The mind is like an unruly horse that needs to be broken-in. Never let the mind roam unwatched into the realm of sensuality. The path of spiritual life is very slippery, and has to be trodden very carefully to avoid falls. It is not a joyous ferry boat ride, but is very difficult to tread like the sharp edge of a sword. Many obstacles and distractions come on the path.

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

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

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

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

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

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

The mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination, the spiritual shore. (2.67)

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

Therefore, O Arjuna, one's intellect becomes steady whose senses are completely withdrawn from the sense objects. (2.68)

The person of self-restraint (or a yogi) remains wakeful when it is the night for all others. It is the night for the sage who sees when all others are wakeful. (2.69)

A yogi is aware of Atma about which others are unaware. A sage who sees is unaware of the experience of sense objects about which others are aware. Ascetics keep awake or detached in the night of mundane existence of life, because they are in quest of the highest truth. A person is considered awake when one is free from worldly desires (TR 2.92.02). The life of an ascetic is entirely different from the life of a materialistic person. While most people sleep and make dream plans in the night of the world of Maya, a yogi keeps awake, because he or she is detached from the world while living in it.

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

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

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

The one who abandons all desires, and becomes free from longing and the feeling of 'my' and 'I', attains peace. (2.71)

O Arjuna, this is the superconscious (or Brahmi) state. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one's life, a person attains Brahma-nirvana (or merges with the Absolute Brahma). (2.72).

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

CHAPTER 3

PATH OF KARMA-YOGA

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

The Supreme Lord said: In this world, O Arjuna, a twofold path of Sadhana (or the spiritual practice) has been stated by Me in the past. The path of Self-knowledge (or Jnana-yoga) for the contemplative, and the path of unselfish work (or Karma-yoga) for the active. (3.03)

Jnana-yoga is also called Samkhya-yoga, Samnyasa-yoga, and yoga of knowledge. A Jnana-yogi does not consider oneself the doer of any action, but only an instrument in the hands of divine for His use. The word Jnana means metaphysical or transcendental knowledge.

It should be further pointed out that both Jnana-yoga, and Karma-yoga are means to attain the Supreme Being. In life a combination of these two modes is considered the best. Carry both Seva and Sadhana in your lap.

One does not attain freedom from the bondage of Karma by merely abstaining from work. No one attains perfection by merely giving up work. (3.04)

Because no one can remain actionless even for a moment. Everyone is driven to action, helplessly indeed, by the forces of nature. (3.05)

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

The deluded ones, who restrain their organs of action but mentally dwell upon the sense enjoyment, are called hypocrites. (3.06)

The one who controls the senses by the (trained and purified) mind and intellect, and engages the organs of action to selfless service, is superior, O Arjuna. (3.07)

Perform your obligatory duty, because working is indeed better than sitting idle. Even the maintenance of your body would not be possible without work. (3.08)

Human beings are bound by Karma (or works) other than those done as Yajna. Therefore, O Arjuna, do your duty efficiently as a service or Seva to Me, free from attachment to the fruits of work. (3.09)

Yajna means sacrifice, selfless service, unselfish work, Seva, meritorious deeds, giving away something to others, and a religious rite in which oblation is offered to demigods through the mouth of fire.

Brahmaa, the creator, in the beginning created human beings together with Yajna and said: By Yajna you shall prosper and Yajna shall fulfill all your desires. (3.10)

Nourish the Devas with Yajna, and the Devas will nourish you. Thus nourishing one another you shall attain the Supreme goal. (3.11)

Deva means a deity, a demigod, a celestial person, the agent of God, one who fulfills desires and protects. The wise seek to serve themselves in the service of others while the ignorant serve themselves at the cost of others. Even the gates of heaven shall be closed for those who will try to enter alone. According to the Vedas, helping others is the best meritorious deed one can do.

The Devas, nourished by Yajna, will give you the desired objects. One who enjoys the gift of the Devas without offering them (anything in return) is, indeed, a thief. (3.12)

The spirit of cooperation, and not competition, between Devas and humans, between human beings, and between the nations seems to be hinted here by the Lord. All the necessities of life are produced by dedicated sacrificial services of other people. We are created to depend on each other. Swami Chinmayananda calls the world as the cosmic wheel of cooperative action.

The righteous who eat the remnants of Yajna are freed from all sins, but the impious who cook food only for themselves (without first offering Me, or sharing with others) verily eat sin. (See also RV 10.117.06) (3.13)

Food should be cooked for the Lord, and offered first to Him with love before eating.

The living beings are born from food grains, grains are produced by rain, rain comes by performing Yajna. The Yajna is performed by doing Karma. (See also 4.32). The Karma or duty is prescribed in the Vedas. The Vedas come from eternal Brahma. Thus the all-pervading Brahma is ever present in Yajna or service. (3.14-15)

The word 'Brahma' in this verse stands for the Vedas, and the word 'Akshara' for the eternal Being also known as Brahma. The word Brahma is also used for Atma as well as for Paramatma, the Supreme Being. The word Brahma has also been referred as Brahman, Akshara-Brahma, eternal Brahma, and Apara-Brahma in English translations. In this rendition 'Brahma' and 'Akshara-Brahma' both - and not Brahman - have been used to denote the eternal Being, and Aksharatita or Para-Brahma refers to Sachchidananda, the Supreme Being, Lord Krishna. Sometimes, words 'Brahma' and 'Para-Brahma' may have also been used interchangeably, because they are two sides of the coin of Reality.

The word Brahmaa is the designation of the creator aspect of Brahma, and the word Brahmana refers to a class (or caste) in India.

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

A grain of wheat is a single grain unless it is dropped into the ground and dies. If it does die, then it produces many grains (John 12.24). Saints, trees, rivers, and earth are for the use of others.

The one who rejoices with Brahma only, who is delighted with Brahma, and who is content in Brahma alone, for such a Self-realized person there is no duty. (3.17)

All obligations and duties are meant to lead one to perfection. Therefore, a perfect yogi has no worldly obligation at all.

Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody (except God) for anything. (3.18)

Therefore, always perform your duty efficiently and without attachment to the results, because by doing work without attachment one attains the Supreme Person. (3.19)

In no other scripture, written before the Bhagavad-Gita, the philosophy of Karma-yoga - the unselfish devotion for the welfare of humanity - has been so beautifully expounded. Lord Krishna has elevated the idea of altruism to the level of the highest form of worship and Sadhana. By Nishkama Karma one obtains grace, by grace one gets faith, and by faith the ultimate Truth is revealed. Swami Vivekananda said: Work done for others awakens Kundalini, the subtle power (or Para Shakti), within our body.

King Janaka and others attained perfection (or Self-realization) by Karma-yoga alone. You should perform your duty (with apathetic frame of mind) with a view to guide people and for the universal welfare of the society. (3.20)

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

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

People follow whatever great persons do (BP 5.04.15). I have set an example for you, so that you will do just what I have done for you (John 13.15).

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

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

As the ignorant work, O Arjuna, with attachment to the fruits of work, so the wise should work without attachment, for the welfare of the society. (3.25)

The wise should not unsettle the mind of the ignorant ones who are attached to the fruits of work, but the enlightened one should inspire others by performing all works efficiently without attachment. (See also 3.29) (3.26)

The mark of a genius lies in the ability to handle two opposed ideas and paradoxes such as living in the world with detached attachment. Most people work hard only when they have some motivating force such as enjoyment of the fruits of work, or a noble goal. Such persons should not be discouraged or condemned. The excessive attachment to possessions, not the possessions itself, becomes the source of misery. Just as one has to pray and worship with single minded attention, so should one perform the worldly duties with full attention, even while knowing fully well that the world and its affairs are transitory. One should not live thinking only of God and neglecting one's duty in the world. Yogananda said: Be as earnest about meditation as about earning money. One should not live a one sided life.

All works are being done by the energy and power of nature, but due to delusion of ego, people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27)

God is the doer of everything. All is under the will of God. One is not free even to kill oneself. One cannot see God as long as one feels: I am the doer. If one realizes, by the grace of God, that he or she is not the doer, then one at once becomes Jivana-mukta or free. A Karmic bondage is created if we consider ourselves the doer and enjoyer. The same work, done by a Self-realized master and an ordinary person, produces different results. The work done by a Self-realized master becomes spiritualized, and produces no Karmic bondage, because he or she does not consider himself or herself the doer and enjoyer. The work done by an ordinary person produces bondage.

The one who knows the truth, O Arjuna, about the role of the forces of nature and work does not become attached to the work, knowing that it is the forces of nature that work with their instruments, the organs. (3.28)

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

The enlightened one should not try to dissuade or detract ignorant persons from performing selfish actions that they do deluded by the forces of nature, because the Karma will ultimately lead them to realize Brahma, and not its renunciation in the initial stages.

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

Those who always practice this teaching of Mine with faith (or full attention and sincerity) and free from cavil are freed from the bondage of Karma. But, those who carp at My teaching and do not practice it, consider them ignorant of all knowledge, senseless, and lost. (3.31-32)

All beings follow their nature. Even the wise act according to their own nature. What, then, is the value of sense restraint? (3.33)

While we cannot and should not suppress our nature, we must not become a victim but a controller and master of the senses by using the discriminative faculties of human life for our gradual development. The best way to control the senses is to engage all our senses in the service of Krishna.

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

Raga may be defined as the desire and attachment to experience sensual pleasures again and again. Dvesha is the aversion or dislike for the unpleasant. The search for peace of mind, comfort, and happiness is the basis of all human endeavors including the acquisition and propagation of knowledge. Desire - like any other power given by the Lord - is not the problem. One can have desires with a proper frame of mind that gives us control over Raga and Dvesha. If we can manage our desires, everything we have becomes a luxury rather than a necessity. With this attitude, we can get mastery over all our likes and dislikes. The only necessity is to have a frame of mind that makes everything a luxury. Those who have knowledge, detachment, and devotion have neither likes nor dislikes for any worldly object, person, or work.

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

Everybody benefits if work is done for the Lord, just as every part of the tree gets water when water is put at the root of the tree rather than on individual leaves. The Raga and Dvesha are destroyed in a Sattvika (or noble) person at the onset of Jnana and Vairagya (or detachment). The personal likes and dislikes are two big obstacles on the path of perfection. One who has conquered Raga and Dvesha becomes a free person and attains Moksha.

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

One who does the duty ordained by nature, is freed from the bounds of Karma and slowly rises above the three Gunas of nature (BP 7.11.32). One evolves by the work best suited to one's own nature or inborn tendencies. The one who takes on work that was not meant for him or her certainly courts failure. Natural work does not produce stress and is conducive to creativity. Walking uphill, vocationally, against one's natural tendencies is not only more stressful but also less productive, and it does not provide opportunity and leisure time for spiritual growth and development. If one follows a very easy or artistic path, one may not be able to earn enough to satisfy the basic necessities of family life. Leading a simple life by limiting unnecessary luxuries and developing a hobby of Seva, help to balance the material and spiritual needs of life. The balanced life is a happy life.

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

The Supreme Lord said: It is Kama born of Rajo Guna that becomes anger (when unfulfilled). Kama is insatiable and is a great devil. Know this as the enemy. (3.37)

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

As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly Brahma-jnana becomes obscured by Kama. (3.38)

O Arjuna, Brahma-jnana becomes covered by this insatiable fire of Kama, the eternal enemy of the Jnani. (3.39)

Kama and Brahma-jnana are eternal enemies of each other. Kama can be destroyed only by Brahma-jnana.

The senses, the mind, and the intellect are said to be the seat of Kama. Kama by controlling the senses, the mind, and the intellect deludes a person by veiling Jnana. (3.40)

Therefore, O Arjuna, kill this devil of material desire, that destroys Self-knowledge and discrimination, by controlling the senses. (3.41)

The mortal, when freed from the captivity of desires, becomes immortal and attains Moksha even in this very life (KaU 6.14, BrU 4.04.07).

The senses are said to be superior (to matter or the body), the mind is superior to the senses, the intellect is superior to the mind, and Atma is superior to the intellect. (See also KaU 3.10, and 6.07-08) (3.42)

The mind is superior to the senses, the intellect is superior to the mind, Jnana is superior to the intellect, and Atma is superior to Jnana (MB 12.204.10).

Thus, knowing the Atma to be superior to the intellect, and controlling the mind by the intellect (that is purified by spiritual practices), one must kill this mighty enemy, Kama, O Arjuna. (See also KaU 3.03-.06) (3.43)

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

If the intellect is well trained and purified by the fire of Self-knowledge and discrimination, the intellect will be able to control the sense-horses with the help of spiritual practice and detachment as the two cords of the reins of mind, and Yama and Niyama as the whip. The charioteer should hold the reins under control at all times, otherwise the sense-horses will lead one into the ditch of ignorance. Most motor vehicle accidents are attributable to a single moment of carelessness of the driver. Finally, one must cross over the river of Maya by using the bridge of Japa (the silent repetitive chanting of a mantra or Lord's name) and transcendental meditation to reach the spiritual shore of Samadhi. Those who cannot control the senses will not be able to attain Self-realization, the goal of human birth.

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

CHAPTER 4

PATH OF RENUNCIATION WITH

KNOWLEDGE

The Supreme Lord said: I taught this eternal (science of right action, or) Karma-yoga to (King) Vivasvan. Vivasvan taught it to Manu. Manu taught it to Ikshvaku. Thus handed down in succession the saintly Kings knew this (Karma-yoga). After a long time the science of Karma-yoga was lost from this earth. Today I have described the same ancient science to you, because you are my sincere devotee and friend. Karma-yoga is a supreme secret indeed. (4.01-03)

Karma-yoga, discussed in the previous chapter, is declared by the Lord as the Supreme secret science of right action. According to Swami Karmananda, a practitioner of Karma-yoga, unless the Lord Himself reveals this secret, no one can practice it.

Arjuna said: You were born later, but Vivasvan was born in ancient time. How am I to understand that You taught this yoga in the beginning (of the creation)? (4.04)

Arjuna questions how Krishna, a contemporary of Arjuna, could have taught this science of Karma-yoga to King Vivasvan who was born earlier in ancient times, long before the Lord.

All great masters come to rekindle the fire of the forgotten Truth. Everything we hear or read has been said before by different people at different times. The doctrine of Bhagavad-Gita is not just five thousand years old, but it is primeval. It was restated by the Lord for the benefit of the modern society.

The Supreme Lord said: Both you and I have taken many births. I remember them all, O Arjuna, but you do not remember. (4.05)

Though I am eternal, immutable, and the Lord of all beings, yet I (voluntarily) manifest by controlling My own material nature using My Yoga-maya. (See also 10.14) (4.06)

Yoga-maya is the Ananda Shakti of Lord Krishna. Maha-maya is the fractional reflection of Yoga-maya. Kala-maya is the reflection of Maha-maya. And Maya, the illusory energy, is the supernatural, extraordinary, and mystic power of Brahma. Maha-maya, Kala-maya, and Maya are also called Adi Prakriti; and Prakriti is considered the reflection of Maya. Thus Yoga-maya is the origin of both Maya and Prakriti. Guru Nanak said: "He has created Maya that deceives (and controls) us." The word Maya also means unreal, illusory, or deceptive image of Reality. Due to the power of Maya one considers the universe existent and distinct from Brahma. Brahma-jyoti is the invisible potential energy, and Maya is the kinetic energy, the force of action of Brahma. They are inseparable like fire and heat. Maya is also used as a metaphor to explain the visible world or Jagat to common people.

Whenever there is a decline of Dharma and the rise of Adharma, O Arjuna, then I appear (or manifest Myself). I appear from time to time for protecting the good, for transforming the wicked, and for establishing Dharma, the world order. (See also TR 1.120.03-04) (4.07-08)

Para-Brahma is both transcendent (or divine) and immanent (or human) (AV 4.16.08). Prophets appear from time to time as divine dispensation sees the need for the welfare of the society. Whenever miscreants are born to destroy the world order (or Dharma), the good Lord incarnates to put everything in proper balance (VR 7.08.27). His compassion is the main reason for Lord's incarnation (SBS 49). There are other reasons, besides the protection of Dharma, for the Lord's incarnation. Brahma, which is beyond birth and death, incarnates in human form through a great soul on earth to satisfy the longings of devotees who want to see Him and be in His personal presence. Tulasidasa said: Though devoid of attributes, unattached, and immutable, yet for the love of His votaries the Lord assumes a form with attributes (TR 2.218.03). Ramakrishna said that he would live in a subtle body for three hundred years in the hearts and minds of his devotees. Yogananda said: So long as people in this world are crying for help, I shall return to ply my boat and offer to take them to heavenly shores.

The one who truly understands My transcendental appearance and activities (of creation, maintenance, and dissolution) attains My Supreme Abode, and is not born again after leaving this body, O Arjuna. (4.09)

According to the Bhagavata Maha Purana, one develops love of God by studying and listening to the transcendental birth and Lila (or activities) of the Lord as narrated by the saints and sages in the scriptures.

Many have attained Mukti by becoming purified by the fire of Self-knowledge, acquiring freedom from attachment, fear, and anger, taking refuge in Me, and becoming fully absorbed in Me. (4.10)

With whatever motive people worship Me, I reward them (or fulfill their desires) accordingly. People worship (or approach) Me with different motives. (4.11)

Ask, and you will receive; seek, and you will find; knock, and the door will be opened to you (Luke 11.09). It is due to Maya that most people seek temporary material gains such as health, wealth, and success; and not the knowledge and devotion to His lotus feet.

Those who long for success in their work here (on the earth) worship the demigods (or Devas). Success in work comes quickly in this human world. (4.12)

Would you give to your son a stone, when he asks you for bread? Your Father in the heaven will give good things to those who ask Him (Matthew 7.09-11). When you ask for something in prayer, have faith and believe that you have received it, and it will be given to you (Mark 11.24).

The four divisions based on aptitude and vocation of human society were created by Me. Though I am the author of this system of the division of labor, one should know that I do nothing (directly) and I am eternal. (See also 18.41) (4.13)

Works do not bind Me, because I have no desire for the fruits of work. The one who understands this truth is (also) not bound by Karma. (4.14)

Whoever wants to be first must place oneself last and be the servant of all (Mark 10.44). All works, including prayers, should be undertaken for a just cause, rather than just for personal gain.

The ancient seekers of liberation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did. (4.15)

Even the wise ones are confused about what is action and what is inaction. Therefore, I shall clearly explain what is action, knowing that one shall be liberated from the evil (of birth and death). (4.16)

The true nature of action is very difficult to understand. Therefore, one should know the nature of attached action, the nature of detached action, and also the nature of forbidden action. (4.17)

Attached action is selfish work that produces Karmic bondage, detached action is unselfish work or Seva that leads to Mukti, and the forbidden action is harmful to the doer as well as the society.

The one who sees inaction in action, and action in inaction, is a wise person. Such a person is a yogi and has accomplished everything. (See also 3.05, 3.27, 5.08 and 13.29) (4.18)

All acts are the acts of Brahma, the inactively active actor. The Bible says: The words you speak are not yours, they come from the spirit of your Father (Matthew 10.20). The wise perceive the inactive, infinite, and invisible reservoir of the potential energy of Brahma (or the Brahma-Jyoti) as the ultimate source of all visible kinetic energy in the cosmos just as the invisible electricity runs the fan. The urge and power to do action come from Brahma. Therefore, one should spiritualize all work by perceiving that one does nothing at all, and everything is done by (the energy of) Brahma using us only as an instrument.

A person whose desires by getting roasted in the fire of Self-knowledge have become selfless, is called a sage by the wise. (4.19)

The one who has abandoned attachment to the fruits of work, and remains ever content and dependent on no one but God, such a person though engaged in activity does nothing at all, and incurs no Karmic reaction. (4.20)

One who is free from desires, whose mind and senses under control, and who has renounced all proprietorship, does not incur sin (or Karmic reaction) by doing only bodily action. (4.21)

Content with whatever gain comes naturally by His will, unaffected by dualities, free from envy, equanimous in success and failure; though engaged in work, such a person is not bound (by Karma). (4.22)

Those who are free from attachment, whose mind is fixed in knowledge, who does work as a Seva to the Lord, all Karma of such liberated persons dissolves away. (4.23)

Brahma is the oblation. Brahma is the clarified butter. The oblation is poured by Brahma into the fire of Brahma. Brahma shall be realized by the one who considers everything as (a manifestation or) an act of Brahma. (Also see 9.16) (4.24)

Life itself is an ever burning fire where Yajna is going on constantly. Every action must be thought of as a Yajna, a holy sacrifice, a holy act. Everything is not Brahma, but Brahma is the root or basis of everything. When a person perceives Brahma in every action, and the things one uses as the reflection of Brahma, and realizes that the very process of all actions is also Brahma, one attains Mukti and becomes one with Brahma.

Some yogis perform the Yajna of worship to Devas alone, while others offer Yajna itself as offering in the fire of Brahma by performing the Yajna (of Self-knowledge). (4.25)

Some offer their hearing and other senses (as sacrifice) in the fires of restraint, others offer sound and other objects of the senses (as sacrifice) in the fires of the senses. (4.26)

Others offer all the functions of the senses, and the functions of Prana (or the five bioimpulses) as sacrifice in the fire of the yoga of self-restraint that is kindled by knowledge. (4.27)

Others offer their wealth, their austerity, and their practice of yoga as sacrifice, while the ascetics with strict vows offer their study of scriptures and knowledge as sacrifice. (4.28)

Those who are engaged in yogic practice, reach the breathless state by offering inhalation into exhalation and exhalation into inhalation as sacrifice (by using short breathing Kriya techniques). (4.29)

Deep spiritual meaning and interpretation of the practical yogic verses (4.29, 4.30, 5.27, 6.13, 8.10, 8.12, 8.13, 8.24, and 8.25) cannot be given here. It should be acquired from a Self-realized master of Kriya-yoga.

The breathing process can be slowed down by: (1) Watching the breath going in and coming out like one watches the ocean waves going up and down. (2) The practice of diaphragmatic (or deep yogic) breathing, and (3) The use of yogic techniques such as So'ham (or Hong Sau), and Kriya-yoga. The aim of yogic practice is to achieve the superconscious or breathless state of Samadhi by gradually mastering the breathing process.

Others restrict their diet and offer their inhalations as sacrifice into their inhalations. All these people are the knowers of sacrifice, and are purified by their sacrifice. (4.30)

Those who perform Yajna obtain the nectar (of knowledge) as a result of their sacrifice and attain eternal Brahma. O Arjuna, even this world is not (a happy place) for the non-sacrificer, how can the other world be? (See also 4.38, and 5.06). (4.31)

Thus many types of sacrifice are described in the Vedas. Know them all to be born from Karma or the action of body, mind, and senses. Knowing this, you shall attain Moksha. (See also 3.14) (4.32)

The knowledge sacrifice is superior to any material sacrifice, O Arjuna. Because all actions in their entirety culminate in knowledge. (4.33)

Acquire this transcendental knowledge from a Self-realized person by humble reverence, by sincere inquiry, and by service. The wise ones who have realized the truth will teach you. (4.34)

The contact of great souls who have realized the truth is helpful. Reading scriptures, giving charity, and doing Sadhana alone may not give God-realization. A God-realized soul can awaken and kindle another soul (Ramdas). But, no guru can give a secret formula for Self-realization without His grace. The Vedas say: The one who knows the land, gives direction to the one who does not know and asks (RV 9.70.09). The precepts of Truth are essentially an individual process (Krishnamurti). People discover the truth by their own efforts. One has to row his or her boat through the turbulent waters of Samsara. The Vedas prohibit the sale of God in any form. It says: O mighty Lord of countless wealth, I will not sell thee for any price (RV 8.01.05). The role of a guru is that of a guide and a giver, and not of a taker. Before accepting a human guru, one must first have - or develop - full faith in the guru, and leave the human frailties of gurus out of consideration; take the pearls of wisdom and throw away the oyster shells. If this is not possible, it should be remembered that the word guru also means the light of Jnana that dispels ignorance and delusion, and the light comes - automatically - from Brahma, the internal Parama guru, when one's mind is purified by sincere Sadhana, Seva, and Surrender.

There are four categories of gurus: a false guru, guru, Sadguru, and Parama guru. In this age too many false gurus are coming to teach (or give a mantra) for a price. These false gurus are the merchants of mantra. They take money from disciples to fulfill their personal material needs without giving the true knowledge of Brahma. Saint Tulasidasa said that a guru who takes money from the disciples and does not remove their ignorance goes to hell (TR 7.98.04). A guru is the one who imparts true knowledge and complete understanding of Sat and Asat. A Sadguru is a Self-realized master mentioned in this verse here. A Sadguru helps the devotee maintain God-consciousness all the time by his or her own spiritual power. When Antah-karana (or the mind and intellect) is purified, Supreme Lord Krishna, the Parama guru, reflects Himself in the Citta of a devotee, and sends a guru, or a Sadguru to him or her. A real guru is the giver. He never asks any money or a fee from a disciple, because he depends on God only. A real guru would not ask anything from a disciple for personal or even for organizational gain. However, a disciple is obliged to do the best he or she can to help the cause of the guru. Sage Yajnavalkya (and his father) also believed that one should not accept any fee from a pupil without giving full instruction and understanding of Para-Brahma, Brahma, Atma, Paramatma, Purusha, Maya, Avyakta, Ishvara, Prakriti, Jiva, etc. (BrU 4.01.02).

Our own Atma inside all of us is the Parama guru. Outside teachers only help us in the beginning of the spiritual journey. Our own mind - when purified by Nishkama Karma, prayer, meditation, Japa, Kirtana (the congregational chanting of holy names), and scriptural study - becomes the best channel and guide for the flow of divine knowledge (See also Gita 4.38, and 13.22). The Divine Person within all of us is the real guru, and one must learn how to tune in with Him. It is said that there is no greater guru than one's own mind. A pure mind becomes a spiritual guide and the inner divine guru leading to a Sadguru, and Self-realization. This is expressed by the common saying that the guru comes to a person when one is ready. The word guru also means vast, and is used to describe Brahma or Paramatma, the Parama guru and internal guide.

The wise spiritual teacher disapproves the idea of blind personal service, or the guru cult, which is so common in India. A Self-realized (SR) master says that God only is the guru, and all are His disciples. Hariharananda says: A disciple should be like a bee seeking honey from flowers. If the bee does not get honey from one flower, it immediately goes to another flower and stays at that flower as long as it gets the nectar. Yatiswarananda said that idolization and blind worship of a human guru may become a stumbling block in spiritual progress, and is harmful to both the disciple and the guru.

Knowing that, O Arjuna, you shall not again become deluded like this. By this knowledge you shall behold the entire creation in yourself, and also in Me, the Para-Brahma. (See also 6.29) (4.35)

The same life force of Brahma reflects in all living beings to support and activate them. Therefore, we are all connected with each other, and a part and parcels of each other.

Even if one is the most sinful of all sinners, yet one shall cross over the ocean of sin by the raft of Brahma-jnana alone. (4.36)

As the blazing fire reduces wood to ashes, similarly, the fire of Brahma-jnana reduces all Karma to ashes, O Arjuna. (4.37)

The Bible also says: You shall know the truth, and the truth shall make you free (John 8.32). The fire of true knowledge of Brahma burns all past (or Samchita) Karma that is the root cause of transmigration. The present action does not produce any new (or Kriyamana) Karma if one truly realizes that all works are done by forces of nature, and therefore, he or she is not the doer. Thus, when knowledge dawns, only a part of the Samchita Karma known as Prarabdha Karma (or fate) which is responsible for the present birth, has to be exhausted before Mukti - the freedom from transmigration - is attained by the enlightened person. Kriyamana Karma is generated by the physical body and mind; the subtle body carries Prarabdha Karma; and the causal body is the repository of Samchita Karma. Karma produces body, and body generates Karma. Thus the cycle of birth and death continues indefinitely. Only Nishkama Karma can break this cycle.

Loss and gain, life and death, fame and infamy lie in the hands of Karma. Fate or Prarabdha is all powerful. This being so, one should neither be angry nor put blame on anybody (TR 2.171.01). People know virtue and vice, but one's choice is ordained by Prarabdha and Samskara, because the mind and intellect are controlled by Prarabdha and Samskara. When success does not come in spite of best efforts, it may be concluded that fate precedes endeavor.

Verily, there is no purifier in this world like Jnana, the true knowledge of Para-Brahma. One who becomes purified by Karma-yoga discovers this knowledge within (naturally) in course of time. (See also 4.31, and 5.06). (4.38)

The intense fire of devotion to God burns all Karma, purifies the mind and intellect, and illuminates Citta as the sunlight illumines the earth (BP 11.03.40). Selfless service should be performed to the best of one's ability until purity of mind is attained (DB 7.34.15). True knowledge of the Self is automatically reflected in a pure mind. Karma and Jnana are the two wings to take one to Mukti.

The one who has faith, practices yoga, and has mastery over the senses, gains this knowledge. Having gained this, one at once attains the supreme peace. (4.39)

The fires of mental grief and sorrows, born of attachment, can be completely extinguished by the water of Jnana (MB 3.02.26). There is no basis for right thought and action without Brahma-jnana.

The irrational, the faithless, and the non-believer (or the atheist) perishes. There is neither this world nor the world beyond nor happiness for the disbeliever. (4.40)

Karma does not bind a Self-realized person who has renounced work (by renouncing the fruits of work) through Karma-yoga, and whose doubts are completely destroyed by Brahma-jnana, O Arjuna. (4.41)

Therefore, cut the ignorance born doubt abiding in your mind by the sword of Self-knowledge, resort to Karma-yoga, and get up (to fight), O Arjuna. (4.42)

CHAPTER 5

PATH OF RENUNCIATION

Arjuna said: O Krishna, You praise transcendental knowledge (of Samkhya, or Karma-samnyasa) and also performance of unattached action (or Karma-yoga). Tell me, definitely, which one is better of the two. (See also 5.05) (5.01)

Karma-samnyasa means renunciation of doership, ownership, and selfish motive behind an action, and not the renunciation of work, or the worldly objects. Karma-samnyasa comes only after the dawn of Self-knowledge. Therefore, words Jnana, Samkhya, Samnyasa, and Karma-samnyasa are used interchangeably in the Gita. Renunciation is considered the goal of life, and Karma and Jnana are the necessary means to achieve the goal. True Samnyasa is attaching all action and possession - including body, mind, and thought - to the service of Lord Krishna.

The Supreme Lord said: Karma-samnyasa and Karma-yoga both lead to the Supreme. But, of the two, Karma-yoga is superior to Karma-samnyasa. (5.02)

A person should be considered a true Samnyasi or renunciant who neither likes nor dislikes. Because free from the dualities, O Arjuna, one is easily liberated from bondage. (5.03)

The ignorant - not the wise - consider Karma-samnyasa and Karma-yoga as different from each other. The person who has truly mastered one, gets the benefits of both. (5.04)

Whatever goal a Samnyasi reaches, a Karma-yogi also reaches the same goal. One who sees the path of renunciation and the path of unselfish work as the same, really sees. (See also 6.01 and 6.02) (5.05)

But Samnyasa, O Arjuna, is difficult to attain without Karma-yoga. A sage equipped with Karma-yoga quickly attains Brahma. (See also 4.31, and 4.38) (5.06)

Karma-yoga provides preparation, discipline, and purification necessary for Samnyasa. Jnana is the upper limit of Karma-yoga, and Samnyasa is the upper limit of Jnana.

A Karma-yogi whose mind is pure, whose mind and senses are under control, and who sees one and the same Brahma in all beings, is not bound (by Karma) though engaged in work. (5.07)

A Samnyasi who knows the truth thinks: "I do nothing at all." In seeing, hearing, touching, smelling, eating, walking, sleeping, breathing; and speaking, giving, taking, as well as opening and closing the eyes, a Samnyasi believes that only the senses are operating upon their sense objects. (See also 3.27, 13.29, and 14.19) (5.08-09)

Senses need not be subdued if the activities of the senses are spiritualized by perceiving that all work, good or bad, is done by the powers (or the Gunas and Ahamkara) of God.

One who does all work as an offering to the Lord - abandoning attachment to the results - is as untouched by sin (or Karmic reaction) as a lotus leaf is untouched by water. (5.10)

A Karma-yogi does not work with selfish motives and therefore does not incur any sin. Selfless service is always sinless.

The Karma-yogis perform action without attachment with their body, mind, intellect, and senses only for the sake of self-purification. (5.11)

A Karma-yogi attains Supreme Bliss by abandoning (the attachment to) the fruits of work; while others, who are attached to the fruits of work, become bound by selfish work. (5.12)

A person who has completely renounced (the fruits of) all works, dwells happily in the City of Nine Gates, neither performing nor directing action. (5.13)

The human body has been called the City or Puri of Nine Gates (or openings) in KaU 5.01, and ShU 3.18. The nine openings are: Two openings each for the eyes, ears, and nose; and the mouth, anus, and urethra. The Lord who resides in this Puri as Jiva is called Purusha. Purusha also means the Lord of all beings and the universe.

The Lord neither creates the urge for action nor the feeling of doership nor the attachment to the results of action in people. All these are done by the (Gunas of) nature. (5.14)

The Lord does not take the (responsibility for) good or evil deeds of anybody. The knowledge is covered by (the veil of) ignorance, thereby people are deluded. (5.15)

God does not punish or reward anybody. We ourselves do this by the misuse or the right use of our own power of reasoning and will.

Transcendental knowledge after destroying the ignorance reveals the Supreme just as the sun reveals the beauty of objects of the world. (5.16)

Persons whose mind and intellect are totally merged in Brahma, who are firmly devoted to Brahma, who have Brahma as their supreme goal and sole refuge, and whose impurities are destroyed by the knowledge of Brahma, do not take birth again. (5.17)

An enlightened person looks at a learned and humble Brahmana, an outcast, even a cow, an elephant, or a dog with an equal eye. (5.18)

Just as a person does not consider parts of the body, such as arms and legs, different from the body itself; similarly, a Self-realized person does not consider any living entity different from Brahma (BP 4.07.53). After discovering the metaphysical truth, one looks at everything with reverence, compassion, and kindness; because everything is the part and parcel of the cosmic body of the Supreme Lord.

Everything has been accomplished in this very life by the one whose mind is set in equality. Such a person has realized Brahma, because Brahma is flawless and impartial. (See also 18.55, and ChU 2.23.01) (5.19)

To have a feeling of equality for everybody is the greatest worship of the Lord (BP 7.08.10).

One who neither rejoices on obtaining what is pleasant nor grieves on obtaining the unpleasant, who has a steady mind, who is undeluded, and who is a knower of Brahma, such a person eternally abides with Brahma. (5.20)

Such a person who is in union with Brahma becomes unattached to external sensual pleasures by discovering the joy of the Self (through contemplation), and enjoys eternal bliss. (5.21)

Pleasures derived from the contact of senses with their objects (or the sensual pleasures) are verily the source of misery, and have a beginning and an end. Therefore, the wise, O Arjuna, does not rejoice in sensual pleasures. (See also 18.38) (5.22)

The wise constantly reflect on the futility of sensual pleasures and therefore they do not become victims of sensual cravings.

One who is able to withstand the impulse of lust and anger before death is a yogi, and a happy person. (5.23)

One who finds happiness with Brahma, who rejoices Brahma within, and who is illuminated by the Self-knowledge; such a yogi attains Brahma-nirvana, and goes to Para-Brahma. (5.24)

Seers whose sins (or imperfections) are destroyed, whose doubts have been dispelled by Jnana, whose minds are disciplined, and who are engaged in the welfare of all beings, attain the Supreme or Par-Brahma. (5.25)

They who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain Brahma-nirvana. (5.26)

Having renounced all sense enjoyments, fixing the eyes and the mind (at an imaginary black dot) between the eye brows, equalizing the breath moving through the nostrils (by Kriya techniques), keeping the senses, mind, and intellect under control, having Mukti or liberation as the prime goal, and becoming free from lust, anger, and fear a sage is verily liberated. (5.27-28)

When the cosmic currents - flowing through Ida and Pingala Nadis in the astral spinal cord - are separated by opening up of the Sushumna Nadi by the practice of Mahamudra Kriya, or other similar techniques such as alternate breathing; the breath flows through both nostrils with equal pressure, the mind calms down, and the field is prepared for deep meditation leading to Samadhi.

My devotee attains peace by knowing Me (or Krishna, the Para-Brahma) as the enjoyer of sacrifices and austerities, as the great Lord of all the universe, and the friend of all beings. (5.29)

CHAPTER 6

PATH OF MEDITATION

The Supreme Lord said: One who performs the prescribed duty without seeking its fruit (for personal enjoyment) is a Samnyasi and a (Karma) yogi. One does not become Samnyasi merely by not lighting the fire, and one does not become a yogi merely by abstaining from work. (6.01)

O Arjuna, what they call Samnyasa is also known as Karma-yoga. No one becomes a Karma-yogi who has not renounced the selfish motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)

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

Yogic perfection can be achieved only when one does all activities for the pleasure of the Supreme Lord Krishna (Chimanbhai). Karma-yoga or the unselfish work produces tranquillity of mind. When one performs action as a matter of duty without any selfish motive, the mind is not disturbed by the fear of failure, it becomes tranquil, and one attains yogic perfection through meditation. The equanimity of mind, necessary for Self-realization, comes after giving up Samkalpa, the personal selfish motives and desires. The desireless mind becomes peaceful. Thus Nishkama Karma-yoga is recommended to persons desirous of success in yoga of meditation. The perfection in meditation results in control over the senses bringing forth tranquillity of mind that ultimately leads to God-Realization.

One must elevate and do not degrade oneself by one's own mind. The mind alone is one's friend as well as one's enemy. (6.05)

The mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.06)

There is no enemy other than an uncontrolled mind in this world (BP 7.08.10). Therefore, one should first try to control and conquer this enemy by regular practice of meditation with a firm determination and effort. All spiritual practices are aimed towards the conquest of the mind. Guru Nanak Deva said: "Master the mind and you master the world." Sage Patanjali defines yoga as the control over the activities (or the thought waves) of mind and intellect (PYS 1.02). Firm control of the mind and senses is known as yoga (KaU 6.11). Control of the mind and senses is called austerity and yoga (MB 3.209.53). The mind of a yogi is under control; a yogi is not under the control of the mind. Meditation is effortless control of the natural tendency of mind to wander. Yogi Bhajan says: A one pointed, relaxed mind is the most powerful and creative mind, it can do anything.

The mind indeed is the cause of bondage as well as liberation of the living entity. The mind becomes the cause of bondage when controlled by the Gunas of nature, and the same mind when attached to the Supreme, Lord Krishna, becomes the cause of liberation (BP 3.25.15). The mind alone is the cause of liberation as well as bondage of human beings. The mind becomes the cause of bondage when controlled by the sense objects, and it becomes the cause of liberation when controlled by the intellect (VP 6.07.28). Absolute control over mind and senses is a prerequisite for any Sadhana for Self-realization. One who has not become the master of the senses cannot progress towards the goal of Self-realization. Therefore, after establishing control over the activities of mind, one should take the mind away from the enjoyment of sensual pleasures and fix it on Lord Krishna. When mind is disengaged from the sense pleasures and engaged with Krishna, sense impulses become ineffective because the senses obtain their power from the mind. The mind is the ruler of the other five senses. One who becomes master of the mind becomes master of all the senses.

One who has control over the mind and senses is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor, and remains ever steadfast with the Supreme Being. (6.07)

One can realize God only when the mind becomes tranquil and completely free from desires. They who master their mind get the spiritual wealth of knowledge and bliss. Atma can only be realized when the lake of the mind becomes still, just as the reflection of the moon is seen in a lake when water is still. (See also 2.70)

A person is called Self-realized (or a yogi) who has the knowledge and understanding of both Brahma and Para-Brahma, who is equanimous, who has control over the (mind and) senses, and to whom a clod, a stone, and gold are the same. (6.08)

A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)

A yogi, seated in solitude and alone, should constantly try to contemplate on the Supreme Being after bringing the mind and senses under control, and becoming free from desires and attachments for possessions. (6.10)

The place of meditation should have the serenity, solitude, and the spiritual atmosphere of odor free, noise free, and light free caves of the Himalayas. Massive gorgeous building with exquisite marble figures of demigods are not enough. These often come at the expense of spirituality and help religious commerce only.

Eight steps of meditation based on Patanjali's Yoga Sutras (PYS 2.29) are: 1. Yama or moral conduct. 2. Niyama or spiritual practices. 3. Asana or right posture and yogic exercises. 4. Pranayama or the yogic breathing. 5. Pratyahara or sense withdrawal. 6. Dharana or concentration. 7. Dhyana or meditation, and 8. Samadhi or superconscious state of mind.

One must follow these eight steps one by one under proper guidance in order to make progress in meditation. The use of breathing and concentration techniques without necessary purification of the mind, and without sublimation of feelings and desires by practice of Yama and Niyama (See 16.23) may lead to a dangerous neurotic state of mind. Asana (or the sitting posture) for meditation should be stable, relaxed, and comfortable for the individual's physical body (PYS 2.46).

The Pranayama is not the forcible (and often harmful) retention of breath in the lungs as is commonly misunderstood and wrongly practiced. Patanjali defines it as control of the (Prana, the bioimpulses or the astral life forces that cause) breathing process (PYS 2.49). It is a gradual process of bringing under control or slowing down (by using standard yogic techniques such as Asanas, breathing exercises, Bandhas, and Mudras) the bioimpulses that activate the motor and sensory nerves that regulate breathing, and over which we normally have no control. When the body is supercharged by the huge reservoir of omnipresent cosmic current flowing through the medulla oblongata, the need for breathing is reduced or eliminated and the yogi reaches the breathless state of Samadhi, the last milestone of the spiritual journey. The Upanishad says: No mortal ever lives by breathing (Oxygen in the air) alone. They depend on something else (KaU 5.05). Jesus said: Man shall not live by bread (the food, water, and air) alone, but by every word (or the cosmic energy) that proceedeth out of the mouth of God (Matthew 4.04). The cord of breath ties Jiva to the body-mind complex. A yogi unties Jiva from the body and ties it with the Paramatma during the breathless state of Samadhi.

Pratyahara, or the withdrawal of the senses, is a major obstacle in the attainment of the goal of a yogi. When sense withdrawal has been accomplished, concentration, meditation, and Samadhi become very easy to master. The mind should be controlled and trained to follow the intellect rather than let it be drawn towards and controlled by the gross sense objects such as hearing, touch, sight, taste, and smell. The mind is restless by nature. Watching the natural flow of breath coming in and going out, and alternate breathing help to make the mind steady.

The two most common techniques of sense withdrawal are: 1. Focus your full attention on the point between the eye brows. Perceive and expand a sphere of white rotating light there. 2. Mentally chant a mantra as quickly as possible for a long time and let the mind get completely absorbed into the sound of the mantra until you do not hear the ticking sound of a nearby clock. The speed and loudness of mental chanting should be increased with the restlessness of the mind, and vice versa.

Concentration on a particular part of a deity, on the sound of a mantra, on the flow of breath, at various Cakras in the body, at the mid-brows, at the tip of the nose, and on a crimson lotus inside the chest center, stills the mind and stops it from wandering.

One should sit on his or her own firm seat that is neither too high nor too low, covered with sacred Kusha grass, a deerskin, and a cloth, one over the other, in a clean spot. Sitting there (in a comfortable position) and concentrating the mind on God, controlling the thoughts and the activities of the senses, one should practice meditation for self-purification. (6.11-12)

A yogi should contemplate on the beautiful form of Lord Krishna till the form becomes ever present in the mind. Short meditation with full concentration is better than long meditation without concentration. Fixing the mind on a single object of contemplation for twelve (12) seconds, two and one half (2.5) minutes, and half an hour is known as Dharana, Dhyana, and Samadhi, respectively. Dhyana and Samadhi are the spontaneous result of Dharana or concentration. Dhyana occurs when the mind stops oscillating off the point of concentration.

In Savikalpa (or lower stage of) Samadhi, mind becomes so centered on a particular part of the deity such as the face or the feet that it forgets everything. This is like a dream in a wakeful state where one remains aware of one's mind, thoughts, and the surroundings. In Nirvikalpa (or the highest stage of) Samadhi, body becomes still and motionless, and mind experiences various aspects of the Truth. The mind loses its individual identity and becomes one with the cosmic mind.

Nirvikalpa Samadhi is the highest superconscious state of mind. In this state of mind, the normal human consciousness becomes connected to (or overpowered by) the cosmic consciousness; one reaches a thoughtless, pulseless and breathless state; and does not feel anything except peace, joy, and the supreme bliss. Nirvikalpa state is a state when Sahasrara Cakra opens up, the mind is merged into the infinite, and there is no mind, or thought, but awareness (or Citta) of pure peace (Ananda) and existence (Sat) only. A person who reaches this state is called Paramahamsa.

One should sit by holding the waist, spine, chest, neck, and head erect, motionless and steady; fixing the eyes and the mind steadily on the tip (or front) of the nose, without looking around; with serene and fearless mind; practicing celibacy; having the mind under control and thinking of Me; and have Me as the Supreme-goal. (See also 4.29, 5.27, 8.10, and 8.12) (6.13-14)

My Sadguru, His Holiness Paramahamsa Hariharananda Giri, suggests to keep pin-pointed attention penetrating four-inches deep between the eyebrows near the master gland - the pituitary. The Bible says: If your eyes are single, your whole body will (seem to) be full of light (Matthew 6.22). Fixing the gaze on the nose tip is one of the mudras of Kriya-yoga, recommended by Swami Sivananda of Rishikesha, to awaken the Kundalini. After a little practice each day the eyes will become accustomed, and will become slightly convergent and the two sides of the nose are seen. As you gaze at the nose tip, concentrate on the movement of breath through the nostrils. After ten minutes close the eyes and look into the dark space in front of the closed eyes. If you see a light, concentrate on it, because this light can completely absorb the consciousness and lead one to Samadhi according to yogic scriptures. The beginner should first practice fixing the gaze at the mid-brows, as mentioned in verse 5.27, or at the chest center as hinted in verse 8.12. The help of a teacher may be necessary, and is highly recommended.

Celibacy is necessary to still the mind and awaken the dormant Kundalini. Celibacy and certain breathing exercises are necessary to cleanse the subtle body. Subtle body is nourished by seminal and ovarian energy just as gross body needs food for nourishment. Sarada Ma warned her disciples not to be intimate with persons of opposite gender even if God came in that form. The role of celibacy in spiritual life is overlooked in the West, because it is not an easy task for most people. The individual should choose the right life partner for success in the spiritual journey if the practice of celibacy is not possible. It is very dangerous to force celibacy on disciples. The scripture says: Just as a King protected by the castle walls wins over the invincible enemy, similarly, those who want victory over the mind and senses should try to subdue them by living as a householder (BP 5.01.18).

Sublimation of the sex impulse precedes enlightenment (AV 11.05.05). One sense organ, attached to its object, can drain the intellect, just as one hole in a water pot can empty the water, (MS 2.99). One commits sin by engaging senses to sense objects, and obtains Siddhi by controlling the senses (MS 2.93). Transmutation of the life force of procreative energy leads to yoga. One can transcend sex by beholding the presence of the divine in the body of all men and women, and mentally bowing down to them.

Thus, by always practicing to keep the mind fixed on Me, the yogi whose mind is subdued attains peace of Brahma-nirvana and comes to Me. (6.15)

This yoga is not possible, O Arjuna, for the one who eats too much, or who does not eat at all; who sleeps too much, or who keeps awake. (6.16)

But, for the one who is moderate in eating, recreation, working, sleeping, and waking, this yoga (of meditation) destroys (all) sorrow. (6.17)

The Gita teaches that extremes should be avoided at all costs in all spheres of life. This moderation of Gita was eulogized by Lord Budd