Bhagawad Gita for Free
Introduction
The Bhagavad Gita, the greatest devotional book of Hinduism,
has long been recognized
as one of the world’s spiritual classics and a guide
to all on the path of Truth.
The Science of Gita is taught to the entire World by Lord
Krishna. Lord Krishna revealed the secrets of Gita to not just Arjuna, but all
the living beings in the World, Past – Present as well as Future Generations.
The fate and destiny of the mankind can be changed by merely reading a few
slokas of Gita.
Bhagavad Gita is a concise guide to Hindu theology and also
as a practical, self-contained guide to life. It represents a summary of the
Vedantic and Upanishadic teachings, hence it is also called "Veda of the
Vedas" and "the Upanishad of the Upanishads". Lord Krishna
states that the knowledge of Yoga contained in the Gita was first instructed to
mankind at the very beginning of their existence as he is the first Purusha the
Universe has ever Known.
Fundamentally, the Bhagavad Gita proposes that true enlightenment comes from
growing beyond identification with the temporal ego, the 'False Self', the
ephemeral world, so that one identifies with the truth of the immortal self,
the absolute soul or Atman. Through detachment from the material sense of ego,
the Yogi, or follower of a particular path of Yoga, is able to transcend
his/her illusory mortality and attachment to the material world and enter the
realm of the Supreme.
Chapter 2, Verse 47
karmany evadhikaras te ma phalesu kadacana
ma karma-phala-hetur bhur
ma te sango 'stv akarmani
You have a right to perform your prescribed duty, but you
are not entitled to the fruits of action. Never consider yourself to be the
cause of the results of your activities, and never be attached to not doing
your duty.
Arjuna is a Kshatriya and he was advised by the Lord to
fight as a matter of duty without attachment to the result. His
nonparticipation in the battle is another side of attachment. Such attachment
never leads one to the path of salvation. Any attachment, positive or negative,
is cause for bondage. Inaction for the attachment of results of your action is
sinful. Therefore, fighting as a matter of duty was the only auspicious path of
salvation for Arjuna.
Chapter 2, Verse 48
Yoga-sthah kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva
samatvam yoga ucyate
Be steadfast in yoga, O Arjuna. Perform your duty and
abandon all attachment to success or failure. Such evenness of mind is called
yoga.
duhkhesv anudvigna-manah
sukhesu vigata-sprhah
vita-raga-bhaya-krodhah
sthita-dhir munir ucyate
One who is not disturbed in spite of the threefold miseries,
who is not elated when there is happiness, and who is free from attachment,
fear and anger, is called a sage of steady mind.
tani sarvani samyamya
yukta asita mat-parah
vase hi yasyendriyani
tasya prajna pratisthita
One who restrains his senses and fixes his consciousness
upon the Lord, is known as a man of steady intelligence.
That the highest conception of yoga perfection which is God
consciousness clearly explained in this verse. And, unless one is in God
conscious, it is not at all possible to control the senses. As cited above, the
great sage Durvasa Muni picked a quarrel with Maharaja Ambarisa, and Durvasa
Muni unnecessarily became angry out of pride and therefore could not check his
senses. On the other hand, the king, although not as powerful a yogi as the
sage, but a devotee of the Lord, silently tolerated all the sage's injustices
and thereby emerged victorious.
"King Ambarisa fixed his mind on the lotus feet of Lord
Krishna, engaged his words in describing the abode of the Lord, his hands in
cleansing the temple of the Lord, his ears in hearing the pastimes of the Lord,
his eyes in seeing the form of the Lord, his body in touching the body of the
devotee, his nostrils in smelling the flavor of the flowers offered to the
lotus feet of the Lord, his tongue in tasting the tulasi leaves offered to Him,
his legs in traveling to the holy place where His temple is situated, his head
in offering obeisances unto the Lord, and his desires in fulfilling the desires
of the Lord. All these qualifications made him fit to become a Great devotee of
the Lord."
krodhad bhavati sammohah
sammohat smrti-vibhramah
smrti-bhramsad buddhi-naso
buddhi-nasat pranasyati
From anger, delusion arises, and from delusion bewilderment
of memory. When memory is bewildered, intelligence is lost, and when
intelligence is lost, one falls down again into the material pool.
Chapter 2, Verse 71
vihaya kaman yah sarvan pumams carati nihsprhah
nirmamo nirahankarah
sa santim adhigacchati
A person who has given up all desires for sense
gratification, who lives free from desires, who has given up all sense of
proprietorship and is devoid of false ego--he alone can attain real peace.
The
Story of King Rantideva - Srimad Bhagavatam
Rantideva is glorified not only in human society but also in
the World of Gods (devas), for his exemplary tolerance, compassion, and
selflessness.
Rantideva never endeavored to earn anything. He would enjoy
whatever he got by the arrangement of providence, but when guests came he would
give them everything. Thus he underwent considerable suffering, along with the
members of his family. Indeed, he and his family members shivered for want of
food and water, yet Rantideva always remained sober. Once, after fasting for
forty-eight days, in the morning Rantideva received some water and some
foodstuffs made with milk and ghee, but when he and his family were about to
eat, a brahmana (priest) guest arrived.
Because Rantideva perceived the presence of the Supreme
Godhead everywhere, and in every living entity, he received the guest with
faith and respect and gave him a share of the food.
During a period of devastating famine in his
kingdom King Rantideva spent the whole of
his wealth in feeding the hungry and the
distressed. Deeply pained by the sufferings of
his people and by way of atonement, the
King undertook a fast for forty-eight days and
did not take any food or even water during
that period.
On the forty-ninth day, when he was
satisfied that almost all the hungry and the distressed in his kingdom had been
well looked after, he decided to break his fast. Just as he was about to do so
by taking a morsel of food and a cup of water he heard the piteous cry of a
person of low caste (Pulkasa as he is called in the Purana), asking for water
to quench his thirst. The King was then in the midst of his ministers and
councillors. He stopped tasting the water placed before him and ordered that
the cup be given to the Pulkasa.
The people around him remonstrated strongly
at this suicidal act on the part of the King.
It was pointed out by them that it was too
much on his part to take the risk of sacrificing
his own life for the sake of a pulkasa
after this long fast of nearly forty-eight days.
Immediately afterwards the King began to
take the morsel of food. Even for that food
there came a guest at his doors. At this
stage, Ranti Deva made the famous
pronouncement recorded in fitting terms by
Vyasa:
“I do not seek from the Supreme Lord the
highest Bliss attended with the eight powers or
siddhis. Nor do I care for apunarbhavam or
cessation of the cycle of births and deaths.
But my only desire is to be present in all
beings, undergo suffering with them and serve
them so that they may become free from
misery.”
In the next verse he continues to say:
“Hunger, thirst, fatigue, loss of strength
in limbs, distress, languor, grief, disappointment,
delusion – all these undesirable features
of my distressed soul have all disappeared upon
my giving water to one who was suffering
from acute thirst.”
Lord Brahma, Vishnu and Shiva, the rulers
of the three worlds, revealed themselves to him and praised his heroic
sacrifice and infinite mercy for his suffering fellow men.
There can be no higher or nobler
humanitarian ideal than the one revealed by this episode. Not only did Ranti
Deva seek to relieve the misery of his fellow-men, but he also desired to so
identify himself with them and become a part of them so as to undergo their
suffering and thereby share their miserable predicament.
Mahatma Gandhi, the Father of our Nation
(India), took hold of this great teaching of the
Srimad Bhagavatam as the inspiring motto of
his life. He inscribed this verse in front of
the Sabarmati Ashram founded by him for the
inspiration and guidance of his followers.
The fundamental basis of the great national
movement started by Mahatma Gandhi was
suffering and sacrifice for the
liberation of his countrymen from foreign yoke.
Three
Basic Truths
Ranti Deva lays down three basic truths for
the guidance of mankind:
• The paramount duty of relieving the
suffering of others both for moral purification and for bettering the lot of
our brethren.
• The doctrine of sharing the
suffering of others both for moral purification and for lessening the burden of
the sorrow.
• This duty of relieving the
suffering of others is greater than that of working for one’s own salvation or
the attainment of moksha or of siddhis or miraculous powers.
The Gods have not ordained that humans die of hunger; even
to the well-fed man death comes in many shapes. The wealth of the generous man
never wastes away, but the niggard has none to console him.
He who, possessed of food, hardens his heart against the
weak man, hungry and suffering, who comes to him for help, though of old
he helped him – surely he finds none to
console him.
In vain does the mean man acquire food; it is – I speak the
truth – verily his death; he who does not cherish a comrade or a friend, who
eats all alone, is all sin.
Rig Veda 10.117.1-2,6
Bhagavad Gita urges people to act selflessly for the welfare
of others: ‘Strive constantly to serve the welfare of the world; by devotion to
selfless work one attains to the supreme goal in life. Do your work with the
welfare of others in mind’.
THE YOGA OF ACTION (Karma Yoga)
Arjuna said, If it be thought by you that knowledge is
superior to action, why then O
Constantly perform your duty without attachment. You will
attain the Supreme. King Janaka attained perfection by action. The great man
should set an example to the world. I perform action though there is nothing in
the three worlds that should be done by Me.
niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te
na prasiddhyed akarmanah
Perform your prescribed duty, for action is better than
inaction. A man cannot even maintain his physical body without work.
Lord Krishna did not want Arjuna to become a pretender, but
that he perform his prescribed duties as set forth for ksatriyas. Arjuna was a
householder and a military general, and therefore it was better for him to
remain as such and perform his religious duties as prescribed for the
householder ksatriya. Such activities gradually cleanse the heart of a mundane
man and free him from material contamination.
saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo 'stv ista-kama-dhuk
In the beginning of creation, the Lord of all creatures sent
forth generations of men and demigods, along with sacrifices for Visnu, and
blessed them by saying, "Be happy by this yajna [sacrifice] because its
performance will bestow upon you all desirable things."
yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat
The devotees of the Lord are released from all kinds of sins
because they eat food which is offered first for sacrifice. Others, who prepare
food for personal sense enjoyment, verily eat only sin.
Chapter 3, Verse 14
annad bhavanti bhutani parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah
All living bodies subsist on food grains, which are produced
from rains. Rains are produced by performance of yajna [sacrifice], and yajna
is born of prescribed duties.
The Supreme Lord, who is known as the Adi Yagna, the
personal beneficiary of all sacrifices, is the master of all demigods, who
serve Him as the different limbs of the body serve the whole. Demigods like
Indra, Candra, Varuna, etc., are appointed officers who manage material
affairs, and the Vedas direct sacrifices to satisfy these demigods so that they
may be pleased to supply air, light and water sufficiently to produce food
grains.
When Lord Krishna is worshiped, the demigods, who are
different limbs of the Lord, are also automatically worshiped; therefore there
is no separate need to worship the demigods. For this reason, the devotees of
the Lord, who are in God consciousness, offer food to Lord Krishna
and then eat--a process which nourishes the body spiritually.
Therefore, a person in God consciousness, who eats only food
offered to Lord Krishna , can counteract all
reactions of past material infections, which are impediments to the progress of
self-realization. On the other hand, one who does not do so continues to
increase the volume of sinful action, and this prepares the next body to
resemble hogs and dogs, to suffer the resultant reactions of all sins. The
material world is full of contaminations, and one who is immunized by accepting
prasadam of the Lord (food offered to Visnu) is saved from the attack, whereas
one who does not do so becomes subjected to contamination.
The Lord can be satisfied by sacrifices; therefore, one who
cannot perform them will find himself in scarcity--that is the law of nature.
Yajna, specifically the devotional service and bhajans singing about the
glories of the Lord, must be performed to save us from scarcity of food supply.
Chapter 3, Verse 20
karmanaiva hi samsiddhim asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi
Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.
Kings like Janaka and others were all self-realized souls;
consequently they had no obligation to perform the prescribed duties in the
Vedas. Nonetheless they performed all prescribed activities just to set
examples for the people in general. Janaka was the father of Sita, and father-in-law
of Lord Sri Rama. Being a great devotee of the Lord, he was transcendentally
situated, but because he was the king of Mithila (a subdivision of Bihar
province in India
Story about King
Janaka
Once upon a time, king Janaka sent a message to the people
in his kingdom: "If there be amongst you a great scholar, a Pundit, a
Mahatma, a Yogi, a Maharishi, a Sage, whoever he may be, let him come and teach
me the knowledge of Atma (Soul)." In his message he said that he expected
to attain Atma Jnana, Self-knowledge, within a matter of a few moments of being
properly instructed. Even while climbing onto his horse, before he was
completely settled on to it, he should have attained Atma Jnana. He said:
"If the person offering to teach me Atma Jnana is not able to accomplish
this task of providing me an experience of instant illumination, then I don't
want to see him, even if he is the greatest scholar, or the most learned
person, or the highly educated person in the land." Well, all the Pundits
and Rishis were a little frightened by this requirement. They saw that this
would be a severe test on their scholarship and learning, and so no one dared
to come forth and offer himself to instruct the king and meet the conditions
that had been posed.
So saying he directly entered the court of Janaka. He
addressed the king: "My dear King, I am ready to enable you to experience
the knowledge of Atma as you desire. But this sacred knowledge cannot be taught
so easily. This palace is full of Rajo Guna and Tamo Guna. We must leave this
place and enter an area of pure Satva." So, they left the palace and went
along the road leading out of the city towards the forest. As was the custom
whenever the emperor went outside his palace walls, the army followed behind;
but Janaka had them remain outside the forest.
Astavakra and Janaka entered the forest. Astavakra told King
Janaka: "I am not going to fulfil your wish unless you accept my
conditions. I may be only a boy, but I am in the position of a preceptor; and
you may be an all-powerful emperor, you are in the position of a disciple. Are
you prepared to accept this relationship? If you agree then you will have to
offer the traditional gift to the Guru, the Gurudakshina that is given by the
Sishya to the Guru. Only after you give your offering to me will I start my
instruction to you." King Janaka told Astavakra: "The attainment of
God is the most important thing to me, so I am prepared to give you absolutely
anything you want." But Astavakra replied: "I don't want any material
things from you, all I want is your mind. You must give me your mind." The
king answered: "Alright, I offer my mind to you. Up to now I thought that
this was my mind, but from now onwards it will be yours."
Astavakra told Janaka to dismount from his horse and made
the horse stand in front of the king and then he told the king to sit down in
the middle of the road. Astavakra walked into the forest and sat quietly under
a tree. The soldiers waited for a long time. Neither the king nor Astavakra
returned from the forest. The soldiers wanted to find out what had happened to
them, so one by one, they proceeded to look for them. When they went along the
road leading into the forest, they found the king seated there, in the middle
of the road. The horse was standing in front of the king. The king had his eyes
closed and sat still almost immobile. Astavakra was not to be seen. The
officers were afraid that Astavakra might have exercised some magic spell over
the king and had made him lose consciousness. The went to look for the Prime
Minister.
The Prime Minister came and addressed Janaka: "O King!
O King! O King!" But King Janaka did not open his eyes; he did not move at
all. The Prime Minister became frightened. Not only the Prime Minister but all
the officials were now getting frightened, because the time when the King
usually took his food and drink had passed and the king still had not stirred.
In this way the day went on and evening came, but the king did not move from
his position, sitting there immobile on the road. Left with no alternative, the
Prime Minister sent the chariot back to the city to bring the queen thinking
that if the queen spoke to the king, he would surely respond. The queen came
and addressed the king: "Rajah, Rajah, Rajah!" The king did not stir;
there was absolutely no response from the king. Meanwhile the soldiers searched
throughout the whole forest for Astavakra. There, under a tree, Astavakra was
seated peacefully, in absolute calm and serenity.
The soldiers caught hold of him and brought him towards the place
where the king was. Astavakra told them: "Why are you all so worried? The
king is safe and everything is alright." But still they insisted and
brought him before the King seated on the road with his eyes closed, his body
completely still. The soldier said: "Here, look for yourself! See what has
happened to the king!". Until that time, whether the Prime Minister, or
the ministers, or the queen or any of the other court officials or common
people, had called out and addressed the king, he neither opened his mouth in
answer nor opened his eyes in acknowledgment. But now Astavakra came and spoke
to the king.
Astavakra told Janaka to put one foot in the stirrup and get
up on the horse. By the time he had climbed up and seated himself on the horse
and put his other foot in the stirrup, he had attained the experience of Atma.
Once a person has offered his mind, and with it all his words, deeds and
thoughts, then he will not have the authority or the power to perform any
actions without the permission of the one to whom he has surrendered his mind.
yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
Whatever action is performed by a great man, common men
follow in his footsteps. And whatever standards he sets by exemplary acts, all
the world pursues.
Chapter 3, Verse 28
tattva-vit tu maha-baho guna-karma-vibhagayoh
guna gunesu vartanta
iti matva na sajjate
One who is in knowledge of the Absolute Truth, O
mighty-armed, does not engage himself in the senses and sense gratification,
knowing well the differences between work in devotion and work for fruitive
results.
The knower of the Absolute Truth is convinced of his awkward
position in material association. He knows that he is part and parcel of the
Supreme Personality of Godhead, Lord Krishna ,
and that his position should not be in the material creation. He knows his real
identity as part and parcel of the Supreme, who is eternal bliss and knowledge,
and he realizes that somehow or other he is entrapped in the material
conception of life. In his pure state of existence he is meant to dovetail his
activities in devotional service to the Supreme Personality of Godhead.
mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.
One has to sacrifice everything for the good will of the
Supreme Lord, and at the same time discharge prescribed duties without claiming
proprietorship.
Chapter 3, Verse 35
sreyan sva-dharmo vigunah para-dharmat svanusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah
It is far better to discharge one's prescribed duties, even
though they may be faultily, than another's duties. Destruction in the course
of performing one's own duty is better than engaging in another's duties, for
to follow another's path is dangerous.
One should therefore discharge his prescribed duties in full
God consciousness rather than those prescribed for others. Prescribed duties
complement one's psychophysical condition, under the spell of the modes of
material nature. Spiritual duties are as ordered by the spiritual master, for
the transcendental service of Lord Krishna .
Chapter 3, Verse 42
indriyani parany ahur indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
Chapter 3, Verse 43
evam buddheh param buddhva samstabhyatmanam atmana
jahi satrum maha-baho
kama-rupam durasadam
Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus--by spiritual strength--conquer this insatiable enemy known as lust.
THE YOGA OF WISDOM (Jnana-Vibhaga
Yoga)
Lord Krishna said, O Bharata! Whenever righteousness
declines and unrighteousness
becomes powerful, then I Myself come to birth. For the
protection of the good, for the
destruction of evil-doers, for the sake of firmly
establishing righteousness I am born from age to age.
In whatever way men approach Me, so do I reward them: men
follow in every way My path, Oson of Pritha. He who sees inaction in action and
action in inaction, he is wise among men, he is a Yogi, even while performing
all actions. Whose undertakings are all destitute of desires and purposes and
whose actions have been burnt by the fire of knowledge him the wise have called
a Saint.
Without hope, with the mind self-controlled, having
abandoned attachment to the fruit of
actions, all greed and envy, always content with whatsoever
he obtains without effort, free from the pairs of opposites, balanced in
success and failure, with his thoughts established in Brahman, he is not doing
anything, although doing actions; he is not bound, though acting.
Brahman is the oblation; Brahman is the clarified butter; by
Brahman is the oblation
poured into the fire of Brahman; Brahman verily shall be
reached by him who always sees Brahman in action.
Some Yogis perform sacrifice to Devas; while the Jivanmuktas
offer the Self in the fire
Brahman. Some again offer hearing and other senses in the
fire of restraint. Others again sacrifice all the functions of the senses and
the breath in the fire of Yoga of self-restraint kindled by knowledge. Others
again offer wealth, austerity, study of scriptures and knowledge as sacrifice.
Others offer as sacrifice the outgoing breath in the
incoming and the incoming in the outgoing. Superior
Know that by long prostration, by question and service; the
wise who have realised the
Truth will instruct thee in that knowledge. Even if you art
the most sinful of all sinners, yet you shalt verily cross all sins by the raft
of knowledge. Just as the blazing fire reduces fuel to ashes, O Arjuna, so does
the fire of knowledge reduce all actions to ashes.
obtains this knowledge and having obtained knowledge he goes
at once to the Supreme Peace.
The ignorant, the faithless, the doubting self goes to
destruction; there is neither this world, nor the other, nor happiness for the
doubting. Therefore, with the sword of knowledge cut asunder the doubt of the
Self born of ignorance, residing in the heart and take refuge in Yoga. Arise, O
Bharata.
CHAPTER 4, VERSE 7
yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham
Whenever and wherever there is a decline in religious
practice, O descendant of Bharata, and a predominant rise of irreligion--at
that time I descend Myself.
CHAPTER 4, VERSE 8
paritranaya sadhunam
vinasaya ca duskrtam
dharma-samsthapanarthaya
sambhavami yuge yuge
In order to deliver the pious and to annihilate the
miscreants, as well as to reestablish the principles of religion, I advent
Myself millennium after millennium.
According to Bhagavad-gita, a sadhu (holy man) is a man in Krishna consciousness. The Lord has many agents who are
quite competent to vanquish demons. But the Lord especially descends to appease
His unalloyed devotees, who are always harassed by the demoniac. The demon
harasses the devotee, even though the latter may happen to be his kin.
Although Prahlada Maharaja was the son of Hiranyakasipu, he
was nonetheless persecuted by his father; although Devaki, the mother of Krishna,
was the sister of Kamsa, she and her husband Vasudeva were persecuted only
because Krishna was to be born of them. So
Lord Krishna appeared primarily to deliver Devaki, rather than kill Kamsa, but
both were performed simultaneously. Therefore it is said here that to deliver
the devotee and vanquish the demon miscreants, the Lord appears in different
incarnations.
CHAPTER 4, VERSE 27
sarvanindriya-karmani
prana-karmani capare
atma-samyama-yogagnau
juhvati jnana-dipite
Those who are interested in self-realization, in terms of
mind and sense control, offer the functions of all the senses, as well as the
vital force [breath], as oblations into the fire of the controlled mind.
The yoga system conceived by Patanjali is referred to
herein. In the Yoga-sutra of Patanjali, the soul is called pratyag-atma and
parag-atma. As long as the soul is attached to sense enjoyment, it is called
parag-atma. The soul is subjected to the functions of ten kinds of air at work
within the body, and this is perceived through the breathing system.
The Patanjali system of yoga instructs one on how to control
the functions of the body's air in a technical manner so that ultimately all
the functions of the air within become favorable for purifying the soul of
material attachment. According to this yoga system, pratyag-atma is the ultimate
goal. This pratyag-atma is a withdrawal from activities in matter.
The senses interact with the sense objects, like the ear for
hearing, eyes for seeing, nose for smelling, tongue for tasting, hand for
touching, and all of them are thus engaged in activities outside the self. They
are called the functions of the prana-vayu. The apana-vayu goes downwards,
vyana-vayu acts to shrink and expand, samana-vayu adjusts equilibrium,
udana-vayu goes upwards--and when one is enlightened, one engages all these in
searching for self-realization.
CHAPTER 4, VERSE 13
catur-varnyam maya srstam
guna-karma-vibhagasah
tasya kartaram api mam
viddhy akartaram avyayam
According to the three modes of material nature and the work
ascribed to them, the four divisions of human society were created by Me. And,
although I am the creator of this system, you should know that I am yet the
non-doer, being unchangeable.
A person in Krishna
consciousness, is above all the divisions of human society. As Krishna is
transcendental to this system of the four divisions of human society, a person
in Krishna consciousness is also
transcendental to all divisions of human society, whether we consider the
divisions of community, nation or species.
Chapter 4, verse 18
karmany akarma yah pasyed
akarmani ca karma yah
sa buddhiman manusyesu
sa yuktah krtsnakarmakrt
One who sees inaction in action and action in inaction, is a
wise person. Such a person is a yogi and has accomplished everything.
CHAPTER 4, VERSE 24
Brahmarpanam brahma havir
brahmagnau brahmana hutam
brahmaiva tena gantavyam
brahma-karma-samadhina
A person who is fully absorbed in Krishna
consciousness is sure to attain the spiritual kingdom because of his full
contribution to spiritual activities, in which the consummation is absolute and
that which is offered is of the same spiritual nature.
CHAPTER 4, VERSE 29
apane juhvati pranam
prane 'panam tathapare
pranapana-gati ruddhva
pranayama-parayanah
apare niyataharah
pranan pranesu juhvati
And there are even others who are inclined to the process of
breath restraint to remain in trance, and they practice stopping the movement
of the outgoing breath into the incoming, and incoming breath into the
outgoing, and thus at last remain in trance, stopping all breathing. Some of
them, curtailing the eating process, offer the outgoing breath into itself, as
a sacrifice.
CHAPTER 4, VERSE 39
sraddhaval labhate jnanam
tat-parah samyatendriyah
jnanam labdhva param santim
acirenadhigacchati
A faithful man who is absorbed in transcendental knowledge
and who subdues his senses quickly attains the supreme spiritual peace.
Such knowledge in Krishna consciousness can be achieved by a
faithful person who believes firmly in Krishna .
One is called a faithful man who thinks that, simply by acting in Krishna consciousness, he can attain the highest
perfection. This faith is attained by the discharge of devotional service, and
by chanting "Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare/ Hare
Rama, Hare Rama, Rama Rama, Hare Hare," which cleanses one's heart of all
material dirt. Over and above this, one should control the senses. A person who
is faithful to Krishna and who controls the senses can easily attain perfection
in the knowledge of Krishna consciousness
without delay.
CHAPTER 4, VERSE 41
yoga-sannyasta-karmanam
jnana-sanchinna-samsayam
atmavantam na karmani
nibadhnanti dhananjaya
Therefore, one who has renounced the fruits of his action,
whose doubts are destroyed by transcendental knowledge, and who is situated
firmly in the self, is not bound by works.
Story about King Janasruti Pautrayana and the
cart-driver
YOGA OF RENUNCIATION OF ACTION (Karma-Sannyasa
Yoga)
Arjuna said, Renunciation of actions, O Krishna, you praisest,
and then also Yoga. Tell
me conclusively that which is the better of the two.
The Blessed Lord said, Renunciation and Yoga of action both
lead to the highest bliss; but out of the two, Yoga of action is superior to
the renunciation of action. Children, not the wise, speak of Sankhya
(knowledge) and Yoga (Yoga of action) as distinct; he who is truly established
in one obtains the fruits of both. That place which is reached by the Sankhyas
(Jnanis) is reached by the Yogis (Karma Yogis). He sees, who sees Sankhya and
Yoga are one.
I do nothing at all, thus would the knower of Truth thinkseeing,
hearing, touching,
smelling, eating, going, sleeping, breathing, speaking,
letting go, seizing, opening and closing the eyes convinced that the senses
move among the sense-objects. Neither agency nor action does the Lord create
for the world, nor union with the fruits of actions. But it is Nature that
acts.
Thinking of That, merged in That, established in That,
solely devoted to That, they go
whence there is no return, their sins dispelled by knowledge.
Sages look with an equal eye in a Brahmin endowed with
learning and humility, in a cow,
in an elephant, and even in a dog and in an outcaste. With
the self unattached to external contacts he finds bliss in the Self: with the
self engaged in the meditation of Brahman he attains endless bliss.
Chapter 5, Verse 7
yoga-yukto visuddhatma
vijitatma jitendriyah
sarva-bhutatma-bhutatma
kurvann api na lipyate
One who works in devotion, who is a pure soul, and who
controls his mind and senses, is dear to everyone, and everyone is dear to him.
Though always working, such a man is never entangled.
One who is on the path of liberation by Krishna
consciousness is very dear to every living being, and every living being is
dear to him. This is due to his Krishna
consciousness. Such a person cannot think of any living being as separate from Krishna , just as the leaves and branches of a tree are
not separate from the tree.
He knows very well that by pouring water on the root of the
tree, the water will be distributed to all the leaves and branches, or by
supplying food to the stomach, the energy is automatically distributed
throughout the body. Because one who works in Krishna
consciousness is servant to all, he is very dear to everyone. And, because
everyone is satisfied by his work, he is pure in consciousness. Because he is
pure in consciousness, his mind is completely controlled.
And, because his mind is controlled, his senses are also
controlled. Because his mind is always fixed on Krishna, there is no chance of
his being deviated from Krishna . Nor is there
a chance that he will engage his senses in matters other than the service of
the Lord.
He does not like to hear anything except topics relating to Krishna;
he does not like to eat anything which is not offered to Krishna; and he does
not wish to go anywhere if Krishna is not
involved. Therefore, his senses are controlled. A man of controlled senses
cannot be offensive to anyone.
Chapter 5, Verse 8-9
naiva kincit karomiti
yukto manyeta tattva-vit
pasyan srnvan sprsan jighrann
asnan gacchan svapan svasan
pralapan visrjan grhnann
unmisan nimisann api
indriyanindriyarthesu
vartanta iti dharayan
A person in the divine consciousness, although engaged in
seeing, hearing, touching, smelling, eating, moving about, sleeping and
breathing, always knows within himself that he actually does nothing at all.
Because while speaking, evacuating, receiving, opening or closing his eyes, he
always knows that only the material senses are engaged with their objects and
that he is aloof from them.
A person in God consciousness is pure in his existence, and
consequently he has nothing to do with any work which depends upon five
immediate and remote causes: the doer, the work, the situation, the endeavor and
fortune. This is because he is engaged in the loving transcendental service of Krishna . Although he appears to be acting with his body
and senses, he is always conscious of his actual position, which is spiritual
engagement.
In material consciousness, the senses are engaged in sense
gratification, but in Krishna consciousness the senses are engaged in the
satisfaction of Krishna 's senses. Therefore,
the Krishna conscious person is always free,
even though he appears to be engaged in things of the senses. Activities such
as seeing, hearing, speaking, evacuating, etc., are actions of the senses meant
for work. A God conscious person is never affected by the actions of the
senses. He cannot perform any act except in the service of the Lord because he
knows that he is the eternal servant of the Lord.
Chapter 5, Verse 13
sarva-karmani manasa
sannyasyaste sukham vasi
nava-dvare pure dehi
naiva kurvan na karayan
When the embodied living being controls his nature and
mentally renounces all actions, he resides happily in the city of nine gates
[the material body], neither working nor causing work to be done.
Chapter 5, Verse 17
tad-buddhayas tad-atmanas
tan-nisthas tat-parayanah
gacchanty apunar-avrttim
jnana-nirdhuta-kalmasah
When one's intelligence, mind, faith and refuge are all
fixed in the Supreme, then one becomes fully cleansed of misgivings through
complete knowledge and thus proceeds straight on the path of liberation.
Chapter 5, Verse 18
vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva sva-pake ca
panditah sama-darsinah
The humble sage, by virtue of true knowledge, sees with
equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a
dog-eater.
A Krishna conscious person
does not make any distinction between species or castes.
Chapter 5, Verse 27-28
sparsan krtva bahir bahyams
caksus caivantare bhruvoh
pranapanau samau krtva
nasabhyantara-carinau
yatendriya-mano-buddhir
munir moksa-parayanah
vigateccha-bhaya-krodho
yah sada mukta eva sah
Shutting out all external sense objects, keeping the eyes
and vision concentrated between the two eyebrows, suspending the inward and
outward breaths within the nostrils--thus controlling the mind, senses and
intelligence, the transcendentalist becomes free from desire, fear and anger. One
who is always in this state is certainly liberated.
2. Niyama (The
five "observances"): purity, contentment, austerity, study, and
surrender to god.
3. Asana: Literally
means "seat", and in Patanjali's Sutras refers to the seated position
used for meditation.
4. Pranayama
("Suspending Breath"): Prana, breath, "ayama", to restrain
or stop. Also interpreted as control of the life force.
5. Pratyahara
("Abstraction"): Withdrawal of the sense organs from external
objects.
6. Dharana
("Concentration"): Fixing the attention on a single object.
7. Dhyana
("Meditation"): Intense contemplation of the nature of the object of
meditation.
8. Samadhi
("Liberation"): merging consciousness with the object of meditation.
Chapter 5, Verse 29
bhoktaram yajna-tapasam
sarva-loka-mahesvaram
suhrdam sarva-bhutanam
jnatva mam santim rcchati
The sages, know Me as the ultimate purpose of all sacrifices
and austerities, the Supreme Lord of all the Worlds, the benefactor and
well-wisher of all living entities. They attain eternal peace from material
miseries by renunciating the fruits of their actions to the Supreme Lord.
Short Story on how SUKA attained Highest State
Raja Rishi Viswamitra said to Lord Rama: "You know all
that should be known. You and Rishi Suka are full of spiritual wisdom. Both of
you have attained equally the highest wisdom, but you need to acquire the state
of quietness and stillness."
Lord Rama: "O, please inform me how Brahm Rishi Suka
achieved wisdom without quiescence of mind, and how he secured that blissful
state?"
The Master: "Rishi Suka had absolute spiritual wisdom
which is the only sword to cut the rope of re-birth. Once he tried to inquire
of the origin of things, as you are doing, and he then became doubtful of his
wisdom. The object of his mind became disturbed, but he was free from sensual
desires. Rishi Suka went to the Himalaya Mountains
to his father, who was one of the Masters there, and asked for instruction that
he might not lose his faith.
Thus he said to his father: 'O Father, from whence came all
this Maya (illusion), which produces misery and darkness? How did it originate?
How may it be destroyed?' What part does it play in the origin of the
universe?' His father replied with wisdom, as he did unto all others, but his
answer did not dispel his son's doubt. Suka said to his father: 'I know all
that'. And alas! his father was unable to remove his doubt. His father then
requested him to go to King Janaka, who was the highest being in spiritual
wisdom of his time.
"Rishi Suka left the Himalaya
Mountains and later approached the golden gates of the King's
palace. Although the King was aware of Brahm Rishi's (Suka) arrival, he refused
to go forth and meet him. He requested that the Rishi should not be admitted
into his palace, as he wanted to test the sincerity of his mind. Rishi Suka
waited full seven days at the golden gate.
At last he was conducted into a magnificent hall where
beautiful women were indulging in worldly enjoyments. But Suka's mind did not
lose its balance. He was not affected by the unjust act of the King in making
him wait seven days at his gate, nor was he moved by the disgraceful conduct of
worldly association.
The King came and addressed him thus: 'O, Brahm Rishi (there
are three kinds of Rishis), you have reached the highest state. The worldly
joys and sorrows do not affect thee. I beseech you to tell what has brought you
here?' Rishi Suka asked: 'What has caused my illusion? How does it generate?
How can it be destroyed? Please instruct me.' The King gave him the same
explanation that his father had given him.
Rishi Suka returned: 'I know that, and my father gave me the
same information. If Maya (illusion) which is produced by a differentiation of
one Atma as breath, etc.) and merged again into the Atma, then no benefit can
be derived from this perishable Maya (illusion). O Highest Guru, Please tell me
how to dispel this delusion of my mind! Please enlighten me on this matter.'
"The King: ‘You have known what should be known, but
still you ask me—although your father has instructed you alright. The
enlightenment we have given to you is the real one. Atma alone, is that which
is everywhere, just as the ether pervades all space and atmosphere. Wisdom is
bound by nothing else but its own thought. Freeing yourself from sensual
thoughts, is freeing yourself from bondage. You have clearly realized the Atmic
wisdom for you have given up all longing for sensual objects. You have by your
own efforts, through the higher mind, reached the highest Brahmic State
But one thing you have yet to accomplish—that of giving up
the delusion of the illusion which has arisen through doubt in your mind. When
you have accomplished this, then you will be free.' King Janaka thus initiated
Rishi Suka into the Atmic mysteries, where he acquired the highest state of
wisdom, and was freed from all misery, doubt, death and rebirth. He lived for
1000 years, then merged into that higher wisdom, which is Brahm. As water
returns to the ocean, so the light which departs from the "I",
returns to the higher light (Atma), and becomes Brahm. Thus Rishi attained that
liberation, which is above all else. O Rama, you should follow the same path.
"To become a slave of desire is bondage; to master it,
is liberation. Master your desires and become indifferent to worldly
enjoyments; become a Jivanmukta (emancipated embodiment), without the
assistance of austerities of religions; follow the path of wisdom and you will
realize the reality. O Rama, there is but one person who can remove the doubt
from your mind, and that is the Omniscient Vashishta, who knows the past,
present, and the future. He is the Guru (spiritual teacher) of all
mankind."
Chapter 6, Verse 7
jitatmanah prasantasya
paramatma samahitah
sitosna-sukha-duhkhesu
tatha manapamanayoh
For one who has conquered the mind, the Supersoul is already
reached, for he has attained tranquility. To such a man happiness and distress,
heat and cold, honor and dishonor are all the same.
CHAPTER 6, VERSE 26
yato yato niscalati
manas cancalam asthiram
tatas tato niyamyaitad
atmany eva vasam nayet
From whatever and wherever the mind wanders due to its
flickering and unsteady nature, one must certainly withdraw it and bring it
back under the control of the Self.
CHAPTER 6, VERSE 46
tapasvibhyo 'dhiko yogi
jnanibhyo 'pi mato 'dhikah
karmibhyas cadhiko yogi
tasmad yogi bhavarjuna
A yogi is greater than the ascetic, greater than the
empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all
circumstances, be a yogi.
CHAPTER 6, VERSE 47
yoginam api sarvesam
mad-gatenantar-atmana
sraddhavan bhajate yo mam
sa me yuktatamo matah
And of all yogis, he who always abides in Me with great
faith, worshiping Me in transcendental loving service, is most intimately
united with Me in yoga and is the highest of all.
CHAPTER 7, VERSE 3
manusyanam sahasresu
kascid yatati siddhaye
yatatam api siddhanam
kascin mam vetti tattvatah
Out of many thousands among men, one may endeavor for
perfection, and of those who have achieved perfection, hardly one knows Me in
truth.
CHAPTER 7, VERSE 4
bhumir apo 'nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
Earth, water, fire, air, ether, mind, intelligence and false
ego--all together these eight comprise My separated material energies.
CHAPTER 7, VERSE 10
bijam mam sarva-bhutanam
viddhi partha sanatanam
buddhir buddhimatam asmi
tejas tejasvinam aham
I am the original seed of all existences, the intelligence
of the intelligent, and the prowess of all powerful men.
CHAPTER 7, VERSE 14
daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te
This divine energy of Mine, consisting of the three modes of
material nature, is difficult to overcome. But those who have surrendered unto
Me can easily cross beyond it.
CHAPTER 7, VERSE 19
bahunam janmanam ante
jnanavan mam prapadyate
vasudevah sarvam iti
sa mahatma su-durlabhah
After many births and deaths, he who is actually in
knowledge surrenders unto Me, knowing Me to be the cause of all causes and all
that is. Such a great soul is very rare.
CHAPTER 7, VERSE 30
sadhibhutadhidaivam mam
sadhiyajnam ca ye viduh
prayana-kale 'pi ca mam
te vidur yukta-cetasah
Those who know Me as the Supreme Lord, as the governing
principle of the material manifestation, who know Me as the one underlying all
the demigods and as the one sustaining all sacrifices, can, with steadfast
mind, understand and know Me even at the time of death.
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