12. PATH OF DEVOTION
Lord Krishna said: "Those ever steadfast devotees who worship with supreme
faith by fixing their mind on a personal form of God, I consider them to be the
best devotees. (12.02) Those who worship the unchangeable, the inexplicable, the
invisible, the omnipresent, the inconceivable, the unchanging, the immovable,
and the formless impersonal aspect of God; restraining all senses, even-minded
under all circumstances, engaged in the welfare of all creatures, also attain
God." (12.03-04)
"Self-realization is more difficult for those who fix their minds on an
impersonal, unmanifest, and formless Absolute because comprehension of the
unmanifest by embodied beings is attained with difficulty." (12.05)
"For those who worship the Supreme with unswerving devotion as their
personal God, offer all actions to Me, intent on Me as the Supreme, and meditate
on Me; I swiftly become their savior from the world that is an ocean of death
and transmigration, O Arjuna." (12.06-07) True devotion is intense love for
God.
"Therefore, focus your mind on Me, and let your intellect dwell upon Me
alone through meditation and contemplation. Thereafter you shall certainly
attain Me. (12.08) If you are unable to focus your mind steadily on Me, then
long to attain Me by practice of any spiritual discipline; such as a ritual, or
deity worship that suits you. (12.09) If you are unable even to do any spiritual
discipline, then be intent on performing your duty just for Me. You shall attain
perfection by doing your prescribed duty for Me --- without (selfish) attachment
--- just as an instrument to serve and please Me. (12.10) If you are unable to
do your duty for Me, then just surrender unto My will; renounce the attachment
to, and the anxiety for, fruit of all work by learning to accept all results as
God's grace, with equanimity." (12.11)
"Transcendental knowledge of the scriptures is better than mere ritualistic
practice; meditation is better than scriptural knowledge; renunciation of
selfish attachment to the fruit of work is better than meditation; peace
immediately follows renunciation of selfish motives." (12.12)
"One who does not hate any creature, who is friendly and compassionate,
free from the notion of 'I' and 'my', even-minded in pleasure and
disappointment, forgiving; ever content, who has subdued his mind, whose resolve
is firm, whose mind and intellect are engaged on dwelling upon Me, who is
devoted to Me, is dear to Me. (12.13-14) The one by whom others are not
perturbed and who is not perturbed by others, who is free from joy, envy, fear,
and anxiety, is also dear to Me. (12.15) One who is without desire, wise,
impartial, and free from anxiety; who has renounced the doership in all
undertakings; such a devotee is dear to Me. (12.16) The one who remains the same
towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or
disappointment; who is free from attachment; who is indifferent to censure or
praise; who is quiet, and content with whatever one has; unattached to a place,
a country, or a house; equanimous, and full of devotion that person is dear to
Me. (12.18-19) But those faithful devotees, who set Me as their supreme goal and
follow --- or just sincerely try to develop --- the above-mentioned nectar of
moral values are very dear to Me." (12.20)
13. CREATION AND THE CREATOR
"O Arjuna, know Me to be the creator of all creation. The true
understanding of both the creator and the creation is considered by Me to be
transcendental knowledge. (13.02) The physical body with all its attributes
including intellect, mind, sense organs, abilities, and all human emotions;
steadfastness in acquiring knowledge of the Spirit, and seeing the omnipresent
Supreme Being everywhere is said to be Self-knowledge. That which is contrary to
this is ignorance." (13.09-11)
"The Supreme spirit is all pervading, and omnipresent. (13.13) He is the
perceiver of all sense objects without physical sense organs; unattached, and
yet the sustainer of all; devoid of the three modes of Material Nature, and yet
the enjoyer of the modes of Material Nature by becoming a living entity. (13.14)
He is inside as well as outside all beings, animate and inanimate. He is
incomprehensible because of His subtlety. He resides in one's inner psyche as
well as far away in the Supreme Abode. (13.15) He is undivided, and yet appears
to exist as if divided in all beings. He is the object of knowledge, and appears
as the creator, sustainer, and destroyer of all beings. (13.16) Know that both
the Material Nature and the Spiritual Being are without beginning. All
manifestations and the three dispositions of mind and matter, called modes, are
born of Material Nature. Material Nature is said to be the cause of production
of physical body and organs of perception and action. Spirit (or Consciousness)
is said to be the cause of experiencing pleasure and disappointment."
(13.19-20)
"Spiritual Being enjoys three modes of Material Nature by associating with
Material Nature. Attachment to the three modes of Material Nature is caused by
previous Karma, which also causes birth of living entity in good and evil wombs.
(13.21) The Spirit in the body is the witness, the guide, the supporter, the
enjoyer, and the controller. (13.22) Whatever is born animate or inanimate, know
them to be born from the union of Spirit and matter, O Arjuna." (13.26)
"The one who sees the same eternal Supreme Lord dwelling as Spirit within
all mortal beings truly sees. (13.27) When one beholds one and the same Lord
existing equally in every being, one does not injure anybody, because one
considers every thing as one's own self; and thereupon attains Salvation.
(13.28) The one who perceives that all work is done by the power of Material
Nature truly understands, and thus does not consider oneself as the doer.
(13.29) The moment one discovers diverse variety of beings and their different
ideas abiding in One, and coming out from 'That' alone, one attains the Supreme
Being. (13.30) Just as one sun illuminates the entire world, similarly, Spirit
gives life to the entire creation, O Arjuna."(13.33)
"They who perceive --- with an eye of Self-knowledge --- the difference
between creation (or the body) and the Creator (or the Spirit) as well as know
the technique of liberation (through Selfless service, Knowledge, Devotion or
Meditation) of the living entity from the trap of divine illusory energy (Maya),
attain the Supreme." (13.34)
14. THREE MODES OF MATERIAL NATURE
"My Material Nature is the womb of creation wherein I place the seed of
Consciousness from which all beings are born, O Arjuna. (14.03) Goodness,
passion, and ignorance --- these three modes or ropes of Material Nature bind
the eternal individual soul to the body, O Arjuna. (14.05) Of these, the mode of
goodness is illuminating and good, because it is pure. The mode of goodness
attaches the living entity to happiness and knowledge. The mode of passion is
characterized by intense craving for sensual pleasure and greed, and is the
source of material desire, attachment, and restlessness. The mode of passion
binds the living entity to the fruit of work. (14.07) The mode of ignorance, the
deluder of living entity, is born of inertia. It binds living entity to
carelessness, laziness, and excessive sleep." (14.08)
"When one perceives no doer other than the power of the Supreme Being in
the form of the modes of Material Nature, and know That which is above and
beyond these modes; then they attain Nirvana or Salvation." (14.19)
Arjuna said: "What is the mark of those who have transcended the three
modes of Material Nature, and what is their conduct? How does one transcend
these three modes of Material Nature, O Lord Krishna?" (14.21)
Lord Krishna said: "One who neither hates the presence of enlightenment,
activity, and delusion; nor desires for them when they are absent; who remains
like a witness without being affected by the modes of Material Nature, and stays
firmly attached to the Lord without wavering thinking that the modes of Material
Nature only are operating." (14.22-23)
"The one who depends on the Lord and is indifferent to pleasure and
disappointment; to whom a clod, a stone, and gold are alike; to whom the dear
and the unfriendly are alike; who is of firm mind, who is calm in censure and in
praise. The one who is indifferent to honor and disgrace; who is impartial to
friend and foe, and who has renounced the sense of doership and ownership --- is
said to have transcended the modes of Material Nature." (14.24-25)
"The one who offers service to Me with love and unswerving devotion
transcends three modes of Material Nature, and becomes fit for Salvation
(Nirvana)." (14.26)
15. THE SUPREME BEING
"Those who are free from pride and delusion, who have conquered the evil of
attachment, who are constantly dwelling on the Supreme Being with senses under
control, who understand dualities of pleasure and disappointment. Such wise ones
reach My Supreme Abode. (15.05) The individual soul in the body of living beings
is the integral part of the universal Spirit, or Consciousness. The individual
soul associates with the six sensory faculties of perception including the mind,
and activates them." (15.07)
"Just as air takes aroma away from a flower; similarly, the individual soul
takes the six sensory faculties from the physical body it casts off during death
to a new physical body it acquires. (15.08) The living entity enjoys sensual
pleasure using six sensory faculties of hearing, touch, sight, taste, smell, and
mind. The devotees striving for perfection behold the living entity abiding in
their inner psyche as consciousness."
"I am seated in the inner psyche of all beings. Memory, Self-knowledge, and
the removal of doubt and wrong notions about God come from Me. I am verily that
which is to be known by the study of all the Vedas. I am, indeed, the author as
well as the student of the Vedas (Scriptures)." (15.15)
"There are two entities in the cosmos: The changeable Temporal Beings, and
the unchangeable Eternal Being (the Spirit). All created beings are subject to
change, but the Spirit does not change. (15.16) The Supreme Being (or the
Absolute) is beyond both the Temporal Beings and the Eternal Beings. That
Supreme Being is also called the Absolute Reality that sustains both the
Temporal and the Eternal by pervading everything. (15.17) Because the Supreme
Being is beyond both Temporal and Eternal Beings; therefore, He is known in this
world and in the scriptures as the Supreme Being (Absolute Reality, Truth,
Super-soul). (15.18) The wise who truly understand the Supreme Being, worship
Him whole-heartedly. (15.19) Thus this most secret transcendental science of the
Absolute has been explained by Me. Upon understanding this, one becomes
enlightened, and all of one?s duties are accomplished, O Arjuna."(15.20)
16. DIVINE AND THE DEMONIC QUALITIES
Lord Krishna said: "Fearlessness, purity of inner psyche, perseverance in
devotion of Self-knowledge, charity, sense restraint, sacrifice, study of
scriptures, austerity, honesty, nonviolence, truthfulness, absence of anger,
renunciation, equanimity, abstaining from malicious talk, compassion for all
creatures, freedom from greed, gentleness, modesty, absence of fickleness,
splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of
pride are some of the qualities of those endowed with divine virtues, O Arjuna." (16.01-03)
"Basically, there are only two types of human beings in this world, the
divine, and the demonic. (16.06) People of demonic nature do not know what to do
and what not to do. They neither have purity nor good conduct nor truthfulness.
(16.07) They think the world is unreal, without a substratum, without a God, and
without an order. (16.08) Adhering to this wrong atheist view, these degraded
souls --- with small intellect and cruel deeds --- are born as enemies for the
destruction of the world. (16.09) Filled with insatiable desires, hypocrisy,
pride, and arrogance; holding wrong views due to delusion; they act with impure
motives. (16.10) Obsessed with endless anxiety lasting until death, considering
sense gratification their highest aim, convinced that sensual pleasure is
everything. (16.11) Bound by hundreds of ties of desire and enslaved by lust and
anger; they strive to obtain wealth for the fulfillment of sensual
pleasure."
"They think: 'I have gained this today, I shall fulfill this desire; I have
this much wealth, and will have more wealth in the future. (16.13) That enemy
has been slain by me, and I shall slay others also. I am the Lord. I am the
enjoyer. I am successful, powerful, and happy. (16.14) I am rich and born in a
noble family. No one is equal to me. I shall perform sacrifice, I shall give
charity, and I shall rejoice.' Thus deluded by ignorance, bewildered by many
fancies, entangled in the net of delusion, and addicted to the enjoyment of
sensual pleasure, they fall into foul hell. (16.16) Self-conceited, stubborn,
filled with pride and intoxication of wealth; they perform religious services
only in name, for show, and not according to scriptural injunction."
(16.17)
"These malicious people cling to egoism, power, arrogance, lust, and anger;
and hate Me who dwells in their own bodies and those of others. (16.18) I hurl
these haters, cruel, sinful, and mean people into cycles of rebirth in the wombs
of demons again and again. (16.19) O Arjuna, entering the wombs of demons birth
after birth, the deluded ones sink to the lowest hell without ever attaining
Me" (until their minds change for the better, by the causeless mercy of the
Lord). (16.20)
"Lust, anger, and greed are the three gates of hell leading to the downfall
(or bondage) of an individual. Therefore, one must learn to give these up.
(16.21) Speaking ill of others is a terrible sin, because, it pollutes the mind
of the speaker without any beneficial effect. Perform your duty following
scriptural injunction." (16.24).
17. THREEFOLD FAITH
Arjuna said: "What is the mode of devotion of those who perform spiritual
practice with faith but without following scriptural injunction, O Krishna? Is
it in the mode of goodness, passion, or ignorance?" (17.01)
Lord Krishna said: "The natural faith of embodied beings is of three kinds:
goodness, passion, and ignorance. Now hear about these from Me. (17.02) O Arjuna, the faith of each is in accordance with one's own natural disposition
that is governed by Karmic impressions. A person is known by faith. One can
become whatever one wants to be, if one constantly contemplates on the object of
desire with faith." (17.03)
People in the mode of goodness:
- Like healthy, juicy foods;
- Undertake selfless work without attachment to results (austerity of
deed);
- Worship celestial controlling forces (guardian angels, Devas or Gods);
- Speak inoffensively, in a pleasant, beneficial, and truthful manner
(austerity of speech) (17.15);
- Study scriptures;
- Are gentle, equanimous, think pure thoughts, exercise self control
(austerity of thought);
- Give charity as a matter of duty, to deserving candidates, without any
expectation.
In the mode of passion, people:
- Like food that is extreme in taste (overly spicy, salty, or sweet);
- Worship supernatural rulers and demons;
- Perform selfless service (austerity) for show, to gain respect, honor,
or reverence that yields uncertain and temporary results (17.18);
- Give charity with expectation of something in return.
People in the mode of ignorance:
- Enjoy unhealthy foods and drinks;
- Worship ghosts and spirits;
- Are hypocritical and egoistic;
- Perform austerity with self-torture, or for harming others;
- Give charity to the unworthy.
"Whatever is done without faith whether it is sacrifice, charity,
austerity, or any other act is useless. It has no value here or hereafter, O
Arjuna." (17.28)
18. SALVATION THROUGH RENUNCIATION
Arjuna said: "I wish to know the nature of renunciation and sacrifice, and
the difference between the two, O Lord Krishna." (18.01)
Lord Krishna said: "The sages define renunciation as abstaining from all
work for personal profit. The wise define sacrifice as the sacrifice of, and the
freedom from, selfish attachment to the fruit of all work. (18.02) Giving up
one's duty is not proper. The abandonment of obligatory work is due to delusion,
and is declared to be in the mode of ignorance. (18.07) The embodied beings are
unable to completely abstain from work; therefore, one who renounces the selfish
attachment to the fruit of work is considered a renunciant." (18.11)
The five causes, for the accomplishment of all actions are: (18.13-14)
- The physical body, the seat of Karma;
- The modes of Material Nature, the doer;
- The eleven organs of perception and action, the instruments;
- Various bio-impulses, or life forces;
- The presiding controlling forces or deities of the eleven organs.
"Whatever action, whether right or wrong, one performs by thought, word,
and deed; these are the five causes." (18.15)
Threefold driving force to an action are:
- The subject;
- The object;
- The knowledge of the object.
Three components of action are: (18.18)
- The eleven organs (six sense organs: ear, skin, eye, tongue, nose, and
the mind; and five organs of action: mouth, hand, leg, anus, and urethra);
- The act;
- The agent or the modes of Material Nature.
The four goals of human life designed for gradual and systematic growth of the
individual and progress of society are (18.34):
- Doing one's duty;
- Earning wealth;
- Material and sensual enjoyment (with senses under control);
- Attaining salvation.
In the mode of goodness one:
- Possesses the knowledge by which one sees a single (undivided)
immutable Reality in all beings;
- Performs obligatory duty without likes and dislikes, or attachment to
the result;
- Enjoys sensual pleasure with senses under control;
- Is free from attachment, non-egotistic, has resolve and enthusiasm,
and is unperturbed in success or failure;
- Has intellect by which one understands the path of work and the path
of renunciation, right and wrong action, fear and fearlessness, bondage and
liberation;
- Has the resolve by which one manipulates functions of the mind and
senses for God-realization;
- Enjoys pleasure from spiritual practice resulting in cessation of all
sorrows;
- Rnjoys pleasure that comes by the grace of Self-knowledge.
In the mode of passion one:
- Sees different realities of various types among all beings as separate
from one another;
- Abandons duty merely because it is difficult, or because of fear of
bodily trouble; (18.08)
- Performs action with ego, selfish motives, and with too much effort;
- Is impassioned, attached to the fruit of his work, greedy, violent,
impure, and is affected by joy and sorrow;
- Cannot distinguish between righteousness (Dharma) and unrighteousness
(Adharma), and right and wrong action;
- Craves for the fruit of work, clings to duty, accumulating wealth and
enjoyment with great attachment;
- Enjoys sensual pleasure without control over the senses.
In the mode of ignorance one:
- Has worthless knowledge by which one clings to one single effect (such
as the body) as if that is everything;
- Abandons obligatory work due to delusion; (18.07)
- Undertakes action because of delusion; disregarding consequences,
loss, or injury to others;
- Is undisciplined, vulgar, stubborn, wicked, malicious, lazy,
depressed, and procrastinating;
- Accepts unrighteousness (Adharma) as righteousness (Dharma), has
intellect which is covered by ignorance;
- Does not give up sleep, fear, grief, despair, and carelessness;
- Considers the body or oneself as the sole agent due to imperfect
knowledge.
"There is no being, either on earth or among the celestial controllers in
heaven, who can remain free from these three modes of Material Nature."
(18.40)
"Human labor is categorized as intellectuals, administrators (or
protectors), businessmen, and unskilled workers based on the qualities inherent
in people's nature and their make up. (18.41) One can attain the highest
perfection by devotion to one's natural work. Listen to Me how one attains
perfection while engaged in one's natural work." (18.45)
"One attains tranquility, freedom from bondage of Karma, and attains the
Supreme Being by:
- Renouncing selfish attachment to the fruit of work;
- Performing one's natural duty, to the best of one's ability, for the
Supreme Being;
- Purifying the intellect by spiritual practice;
- Subduing the mind and senses with firm resolve;
- Giving up likes and dislikes;
- Enjoying solitude;
- Eating lightly;
- Controlling mind, speech, and organs of action;
- Taking refuge in detachment;
- Relinquishing egotism, violence, pride, lust, anger, and
proprietorship;
- Becoming free from the notion of 'I, me, and my'."
"Absorbed in the Supreme Being, the serene one neither grieves nor desires;
becoming impartial to all beings, one obtains the highest devotional love for
the Supreme Being. (18.54) By devotion one truly understands Me in essence and
merges into Me. (18.55) Mentally offer all actions to Me and be devoted to Me.
Be calm and always fix your mind on Me. (18.57)"
"If due to ego you think: 'I shall not fight'; this resolve of yours is in
vain. Your own nature will compel you to fight. (18.59) O Arjuna, you are
controlled by your own nature-born Karmic impressions. Therefore, you shall do
even against your will what you do not wish to do out of delusion." (18.60)
"The Supreme Lord --- as the controller abiding in the inner psyche of all
beings --- causes them to work out their Karma. We are puppets of our own
Karma." (18.61)
"Set aside all meritorious deeds and religious rituals, and just surrender
completely to My will with firm faith and loving devotion. I shall liberate you
from all sin, the bond of Karma. Do not grieve." (18.66)
"This knowledge should never be spoken to one who is devoid of austerity,
who is without devotion, who does not desire to listen, who speaks ill of Me, or
does not believe in God."
"The one who shall propagate this supreme secret philosophy, the
transcendental knowledge of the Gita, amongst My devotees, shall be performing
the highest devotional service to Me, and shall certainly come to Me. No other
person shall do more pleasing service to Me, and no one on earth shall be dearer
to Me. (18.68-69) I promise the study of this sacred dialogue of ours will be
equivalent to worshipping Me with knowledge-sacrifice." (18.70)
"Whoever hears this sacred dialogue with faith and without cavil becomes
free from sin, and attains salvation." (18.71)
"O Arjuna, did you listen to this with single-minded attention? Has your
delusion born of ignorance been completely destroyed?" (18.72)
Arjuna said: "By Your grace my delusion is destroyed, I have gained
Self-knowledge, my confusion with regard to the body and the Spirit is dispelled
and I shall obey Your command." (18.73)
EPILOGUE - LORD KRISHNA'S LAST SERMON
At the end of another long sermon comprising of more than one thousand verses,
disciple Uddhava said: "O Lord Krishna, I think the pursuit of God as You
narrated to Arjuna, and now to me, is very difficult indeed, for most people;
because it entails control of unruly senses. Please tell me a short, simple, and
easy way to God-realization." Lord Krishna upon Uddhava's request gave the
essentials of Self-realization as follows:
- Do your duty, to the best of your ability, for Me without worrying
about the outcome.
- Remember Me at all times.
- Perceive that God is within every living being. Mentally bow down to
all beings and treat all beings equally.
- Perceive through the activities of mind, senses, breathing, and
emotions that the power of God is within you at all times, and is constantly
doing all the work using you as a mere instrument and a trustee.
Suggested Further Reading
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