Bhagwat Geeta – Chapter 6 – THE YOGA OF MEDITATION

Summary of Sixth Discourse

Sri Krishna emphasises once again that the Yogi or Sannyasin is one who has renounced the fruits of actions, not the actions themselves. The performance of actions without an eye on their fruits brings about the purification of the mind. Only a purified mind, a mind free from desires, can engage itself in constant meditation on the Atman. Desire gives rise to imagination or Sankalpa, which drives the soul into the field of action. Therefore, none can realise permanent freedom and tranquillity of mind without renouncing desires. The lower self must be controlled by the higher Self. All the lower impulses of the body, mind and senses must be controlled by the power of the higher Self. Then the higher Self becomes one’s friend. He who has perfect control of the body, mind and senses and is united with God, sees God in all objects and beings. He sees inwardly that there is no difference between gold and stone,

between friends and enemies, between the righteous and the unrighteous. He is perfectly harmonised. Sri Krishna proceeds to give various practical hints as to the practice of meditation. The aspirant should select a secluded spot where there is no likelihood of disturbance. He should arrange his meditation seat properly and sit in a comfortable posture, with the head, neck and spine erect but not tensed. He should fix his purified mind on the Atman by concentrating between the eyebrows or on the tip of the nose. The practice of Brahmacharya is absolutely necessary if one is to succeed in meditation. The conservation and transformation of the vital fluid into spiritual energy gives immense power of concentration. Fearlessness, too, is an essential quality on the Godward path. It is faith in the sustaining protection and Grace of God. The aspirant is advised to practise moderation in his daily habits—in eating, sleeping, recreation, etc. Extremes are to be avoided as they hinder the practice of meditation. Living a life of such moderation, and gathering up all his forces and directing them towards meditation upon the Atman, the aspirant gradually transcends the senses and intellect and merges himself in the blissful Atman. He finds that the bliss of the Atman is incomparable, that there is no gain greater than the Self. Having thus attained perfect union with the Self, the Yogi no more descends into ignorance or delusion. He does not relish any more the pleasures of the senses. Lord Krishna again emphasises that the concentration of the mind on the Atman should be like a steady flame in a windless place. This ultimately leads to the vision of the Lord in all beings and creatures. Arjuna is doubtful whether it is at all possible to engage the mind steadily on the higher Self, as its very nature seems to be one of restlessness. Krishna assures him that the practice can succeed through Vairagya (dispassion) and constant effort. Arjuna wishes to know the fate of the aspirant who fails to realise the Supreme in spite of his faith and sincerity. Krishna tells him that the accumulated power of his Yogic practices will assure him a better birth in the future, with more favourable conditions for Sadhana. The aspirant will then be compelled to carry on his Yogic practices with greater vigour and faith and will finally achieve God-realisation. Krishna concludes that the Yogi—one who has attained union with the Supreme Lord—is superior to the ascetics, to the men of book knowledge and the men of action, as the latter have not transcended ignorance and merged in the Self.

The Blessed Lord said:

He who performs his bounden duty without depending on the fruits of his actions—he is a Sannyasin and a Yogi, not he who is without fire and without action. Do thou, O Arjuna, know Yoga to be that which they call renunciation; no one verily becomes a Yogi who has not renounced thoughts!

COMMENTARY:

Lord Krishnaeulogises Karma Yoga here because it is a means or a stepping stone to the Yoga of meditation. In order to encourage the practice of Karma Yoga it is stated here that it isSannyasa. For a sage who wishes toattain to Yoga, action is said to be the means; for the same sage who has attained to Yoga, inaction (quiescence) is said to be the means. When a man is not attached to the sense-objects or to actions, having renounced all thoughts, then he is said to have attained to Yoga. Let a man lift himself by his own Self alone; let him not lower himself, for this self alone is the friend of oneself and this self alone is the enemy of oneself. The self is the friend of the self for him who has conquered himself by the Self, but to the unconquered self, this self stands in the position of an enemy like the (external) foe. The Supreme Self of him who is self-controlled and peaceful is balanced in cold and heat, pleasure and pain, as also in honour and dishonour. The Yogi who is satisfied with the knowledge and the wisdom (of the Self), who has conquered the senses, and to whom a clod of earth, a piece of stone and gold are the same, is said to be harmonised (that is, is said to have attained the state ofNirvikalpa Samadhi). He who is of the same mind to the good-hearted, friends, enemies, the indifferent, the

neutral, the hateful, the relatives, the righteous and the unrighteous, excels. Let the Yogi try constantly to keep the mind steady, remaining in solitude, alone, with the mind and the body controlled, and free from hope and greed. In a clean spot, having established a firm seat of his own, neither too high nor too low, made of a cloth, a skin and kusha grass, one over the other, There, having made the mind one-pointed, with the actions of the mind and the senses controlled, let him, seated on the seat, practise Yoga for the purification of the self. Let him firmly hold his body, head and neck erect and perfectly still, gazing at the tip of

his nose, without looking around. Serene-minded, fearless, firm in the vow of a Brahmachari, having controlled the mind, thinking of Me and balanced in mind, let him sit, having Me as his supreme goal. Thus, always keeping the mind balanced, the Yogi, with the mind controlled, attains to the peace abiding in Me, which culminates in liberation. Naatyashnatastu yogo’sti nachaikaantamanashnatah;

Na chaatiswapnasheelasya jaagrato naiva chaarjuna. Verily Yoga is not possible for him who eats too much, nor for him who does not eat at all; nor for him who sleeps too much, nor for him who is (always) awake, O Arjuna! Yoga becomes the destroyer of pain for him who is always moderate in eating and recreation (such as walking, etc.), who is moderate in exertion in actions, who is moderate in sleep and wakefulness. When the perfectly controlled mind rests in the Self only, free from longing for the objects of desire, then it is said: “He is united.”

COMMENTARY:

Without union with the Self neither harmony nor balance nor Samadhi is possible. As a lamp placed in a windless spot does not flicker—to such is compared the Yogi of controlled mind, practising Yoga in the Self (or absorbed in the Yoga of the Self).

COMMENTARY:

This is a beautiful simile which Yogis often quote when they talk of concentration or one-pointedness of mind. When the mind, restrained by the practice of Yoga, attains to quietude, and when, seeing the Self by the Self, he is satisfied in his own Self, When he (the Yogi) feels that infinite bliss which can be grasped by the (pure) intellect and which transcends the senses, and, established wherein he never moves from the Reality, Which, having obtained, he thinks there is no other gain superior to it; wherein established, he is not moved even by heavy sorrow,— Let that be known by the name of Yoga, the severance from union with pain. This Yoga

should be practised with determination and with an undesponding mind. Abandoning without reserve all the desires born of Sankalpa, and completely restraining the whole group of senses by the mind from all sides,

COMMENTARY:

The mind is so diplomatic that it keeps certain desires for its secret gratification. So one should completely abandon all desires without reservation. Little by little let him attain to quietude by the intellect held firmly; having made the mind establish itself in the Self, let him not think of anything. From whatever cause the restless, unsteady mind wanders away, from that let him restrain it and bring it under the control of the Self alone. Supreme bliss verily comes to this Yogi whose mind is quite peaceful, whose passion is

quieted, who has become Brahman, and who is free from sin. The Yogi, always engaging the mind thus (in the practice of Yoga), freed from sins, easily enjoys the infinite bliss of contact with Brahman (the Eternal). With the mind harmonised by Yoga he sees the Self abiding in all beings and all beings in the Self; he sees the same everywhere. He who sees Me everywhere and sees everything in Me, he does not become separated from Me nor do I become separated from him.

COMMENTARY:

The Lord describes here the effect of oneness. He who, being established in unity, worships Me who dwells in all beings,—that Yogi

abides in Me, whatever may be his mode of living. He who, through the likeness of the Self, O Arjuna, sees equality everywhere, be it

pleasure or pain, he is regarded as the highest Yogi!

Arjuna said:

This Yoga of equanimity taught by Thee, O Krishna, I do not see its steady continuance, because of restlessness (of the mind)! The mind verily is restless, turbulent, strong and unyielding, O Krishna! I deem it as difficult to control as to control the wind.

COMMENTARY:

The mind ever changes its point of concentration from one object to another. So it is always restless. It is not only restless but also turbulent and impetuous, strong and obstinate. It produces agitation in the body and in the senses. That is why the mind is even more

difficult to control than to control the wind.

The Blessed Lord said:

Undoubtedly, O mighty-armed Arjuna, the mind is difficult to control and restless; but, by practice and by dispassion it may be restrained! I think that Yoga is hard to be attained by one of uncontrolled self, but the self~controlled and striving one attains to it by the (proper) means.

Arjuna said:

He who is unable to control himself though he has the faith, and whose mind wanders away from Yoga, what end does he meet, having failed to attain perfection in Yoga, O Krishna? Fallen from both, does he not perish like a rent cloud, supportless, O mighty-armed

(Krishna), deluded on the path of Brahman? This doubt of mine, O Krishna, do Thou completely dispel, because it is not possible for

any but Thee to dispel this doubt.

COMMENTARY:

There is no better teacher than the Lord Himself as He is omniscient.

The Blessed Lord said:

O Arjuna, neither in this world, nor in the next world is there destruction for him; none, verily, who does good, O My son, ever comes to grief! Having attained to the worlds of the righteous and, having dwelt there for everlasting years, he who fell from Yoga is reborn in the house of the pure and wealthy. Or he is born in a family of even the wise Yogis; verily a birth like this is very difficult to obtain in this world. There he comes in touch with the knowledge acquired in his former body and strives more than before for perfection, O Arjuna! By that very former practice he is borne on in spite of himself. Even he who merely wishes to know Yoga transcends the Brahmic word.

COMMENTARY:

One who had fallen from Yoga is carried to the goal (which he intended to reach in his previous birth), by the force of the impressions of his past Yogic practices, though he may be unconscious of it and may not be willing to adopt the course of Yogic discipline due to the force of some evil Karma. But, the Yogi who strives with assiduity, purified of sins and perfected gradually through many births, reaches the highest goal. The Yogi is thought to be superior to the ascetics and even superior to men of knowledge (obtained through the study of scriptures); he is also superior to men of action; therefore, be thou a Yogi, O Arjuna! And among all the Yogis, he who, full of faith and with his inner self merged in Me, worships Me, he is deemed by Me to be the most devout.

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the sixth discourse entitled:

“The Yoga of Meditation”

Bhagwat Geeta Chapter 4 – “The Yoga of Wisdom”

 

Lord Krishna declares that He is born from age to age, in order to raise man and take him to the Supreme. Whenever there is a  prevalence of unrighteousness and the world is ruled by the forces of darkness, the Lord manifests Himself to destroy these adverse forces and to establish peace, order and harmony. Hence we see the appearance of the great saviours of the world. What is the secret of Yogic action? This the Lord proceeds to explain to Arjuna. Even though one is not engaged in action, but if the mind is active with the idea of doership and egoism, then it is action in inaction. On the other hand, though engaged physically in intense action, if the

idea of agency is absent, if one feels that Prakriti does everything, it is inaction in action. The liberated man is free from attachment and is always calm and serene though engaged in ceaseless action. He is unaffected by the pairs of opposites like joy and grief, success and failure. One who has true union with the Lord is not subject to rebirth. He attains immortality. Such a union can only be achieved when one is free from attachment, fear and anger, being thoroughly purified by right knowledge. The Lord accepts the devotion of all, whatever path they may use to approach Him. Various kinds of sacrifices are performed by those engaged in the path to God. Through the practice of these sacrifices the mind is purified and led Godward. Here also there must be the spirit of non-attachment to the fruits of actions. Divine wisdom, according to Sri Krishna, should be sought at the feet of a liberated Guru, one who has realised the Truth. The aspirant should approach such a sage in a spirit of humility and devotion. God Himself manifests in the heart of the Guru and instructs the disciple. Having understood the Truth from the Guru by direct intuitive experience the aspirant is no longer deluded

by ignorance. The liberated aspirant directly beholds the Self in all beings and all beings in the Self. Hecognises through internal experience or intuition that all beings, from the Creator down to a blade of grass, exist in his own Self and also in God. Arjuna is given the most heartening assurance that divine wisdom liberates even the most sinful. When knowledge of the Self dawns, all actions with their results are burnt by the fire of that knowledge, just as fuel is burnt by fire. When there is no idea of egoism, when there is no desire for the fruits of one’s actions, actions are no actions. They lose their potency. In order to attain divine wisdom one must have supreme faith and devotion. Faith is therefore the most important qualification for a spiritual aspirant. The doubting mind is always led astray from the right path. Faith ultimately confers divine knowledge, which removes ignorance once and for all. Mere intellectual knowledge does not lead to liberation. It cannot grant one supreme peace and freedom. When one has achieved complete self-mastery and self-control, when one has intense faith and devotion, then true knowledge dawns within and one attains liberation and freedom from all weaknesses and sins. The Lord concludes by emphasising that the soul that doubts goes to destruction. Without

faith in oneself, in the scriptures and in the words of the preceptor, one cannot make any headway on the spiritual path. It is doubt that prevents one from engaging in spiritual Sadhana and realising the highest knowledge and bliss. By following the instructions of the Guru and through sincere service, one’s doubts are rent asunder and divine knowledge manifests itself within. Spiritual

progress then goes on at a rapid pace.

The Blessed Lord said:

I taught this imperishable Yoga to Vivasvan; he told it to Manu; Manu proclaimed it to This, handed down thus in regular succession, the royal sages knew. This Yoga, by a long lapse of time, has been lost here, O Parantapa (burner of foes)!

COMMENTARY:

The royal sages were kings who at the same time possessed divine knowledge. They learnt this Yoga. That same ancient Yoga has been today taught to thee by Me, for, thou art My devotee and friend; it is the supreme secret.

COMMENTARY:

This ancient Yoga consists of profound and subtle teachings. Hence it is the supreme secret which the Lord reveals to Arjuna.

Arjuna said:

Later on was Thy birth, and prior to it was the birth of Vivasvan (the Sun); how am I to understand that Thou didst teach this Yoga in the beginning?

The Blessed Lord said:

Many births of Mine have passed, as well as of thine, O Arjuna! I know them all but thou knowest not Though I am unborn and of imperishable nature, and though I am the Lord of all beings, yet, ruling over My own Nature, I am born by My own Maya. Whenever there is a decline of righteousness, O Arjuna, and rise of unrighteousness, then I manifest Myself!

COMMENTARY:

That which elevates a man and helps him to reach the goal of life and attain knowledge is Dharma (righteousness); that which drags him into worldliness is unrighteousness. That which helps a man to attain liberation is Dharma; that which makes him irreligious is Adharma or unrighteousness. For the protection of the good, for the destruction of the wicked, and for the establishment of righteousness, I am born in every age. He who thus knows in true light My divine birth and action, after having abandoned the

body is not born again; he comes to Me, O Arjuna! Freed from attachment, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of knowledge, many have attained to My Being. In whatever way men approach Me, even so do I reward them; My path do men tread in all ways, O Arjuna! Those who long for success in action in this world sacrifice to the gods, because success

is quickly attained by men through action. The fourfold caste has been created by Me according to the differentiation of Guna and

Karma; though I am the author thereof, know Me as the non-doer and immutable.

COMMENTARY:

The four castes are Brahmana, Kshatriya, Vaisya and Sudra. This division is according to the Guna and Karma. Guna is quality. Karma is the kind of work. Both Guna and Karma determine the caste of a man. In a Brahmana, Sattwa predominates. He possesses serenity, purity, self-restraint, straightforwardness and devotion. In a Kshatriya, Rajas predominates. He possesses prowess, splendour, firmness, dexterity, generosity and rulership. In a Vaisya, Rajas predominates and Tamas is subordinate to Rajas. He does the duty of

ploughing, protection of cattle and trade. In a Sudra, Tamas predominates and Rajas is subordinate to the quality of Tamas. He

renders service to the other three castes. Human temperaments and tendencies vary according to the Gunas. Actions do not taint Me, nor have I a desire for the fruits of actions. He who knows Me thus is not bound by actions. Having known this, the ancient seekers after freedom also performed actions; therefore, do thou perform actions as did the ancients in days of yore. What is action? What is inaction? As to this even the wise are confused. Therefore, I shall teach thee such action (the nature of action and inaction), by knowing which thou shalt be liberated from the evil (of Samsara, the world of birth and death). For, verily the true nature of action (enjoined by the scriptures) should be known, also (that) of forbidden (or unlawful) action, and of inaction; hard to understand is the nature (path) of action. He who seeth inaction in action and action in inaction, he is wise among men; he is a Yogi and performer of all actions.

COMMENTARY:

It is the idea of agency, the idea of “I am the doer” that binds man to worldliness. If this idea vanishes, action is no action at all. It does not bind one to worldliness. This is inaction in action. But if a man sits quietly, thinking of actions and that he is their doer, he is ever

doing actions. This is referred to as action in inaction. He whose undertakings are all devoid of desires and (selfish) purposes, and whose actions have been burnt by the fire of knowledge,—him the wise call a sage. Having abandoned attachment to the fruit of the action, ever content, depending on nothing, he does not do anything though engaged in activity. Without hope and with the mind and the self controlled, having abandoned all greed, doing mere bodily action, he incurs no sin. Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting, he is not bound. To one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who works for the sake of sacrifice (for the sake of God), the whole action is dissolved. Brahman is the oblation; Brahman is the melted butter (ghee); by Brahman is the oblation poured into the fire of Brahman; Brahman verily shall be reached by him who always sees Brahman in action.

COMMENTARY:

This is wisdom-sacrifice, wherein the idea of Brahman is substituted for the ideas of the instrument and other accessories of action, the idea of action itself and its results. By having such an idea the whole action melts away. Some Yogis perform sacrifice to the gods alone, while others (who have realised the Self) offer the Self as sacrifice by the Self in the fire of Brahman alone.  Some again offer hearing and other senses as sacrifice in the fire of restraint; others offer sound and various objects of the senses as sacrifice in the fire of the senses. Others again sacrifice all the functions of the senses and those of the breath (vital energy or Prana) in the fire of the Yoga of self-restraint kindled by knowledge. Some again offer wealth, austerity and Yoga as sacrifice, while the ascetics of self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice. Others offer as sacrifice the outgoing breath in the incoming, and the incoming in the outgoing, restraining the courses of the outgoing and the incoming breaths, solely absorbed in the restraint of the breath.

COMMENTARY:

Some Yogis practise inhalation, some practise exhalation, and some retention of breath. This is Pranayama. Others who regulate their diet offer life-breaths in life-breaths; all these are knowers of sacrifice, whose sins are all destroyed by sacrifice. Those who eat the remnants of the sacrifice, which are like nectar, go to the eternal Brahman. This world is not for the man who does not perform sacrifice; how then can he have the other, O Arjuna?

COMMENTARY:

They go to the eternal Brahman after attaining knowledge of the Self through purification of the mind by performing the above sacrifices. He who does not perform any of these is not fit even for this miserable world. How then can he hope to get a better world than this? various kinds of sacrifices are spread out before Brahman (literally at the mouth or face of Brahman). Know them all as born of action, and knowing thus, thou shalt be liberated. Superior is wisdom-sacrifice to sacrifice with objects, O Parantapa! All actions in their entirety, O Arjuna, culminate in knowledge! Know that by long prostration, by question and by service, the wise who have realised the Truth will instruct thee in (that) knowledge. Yajjnaatwaa na punarmoham evam yaasyasi paandava; Knowing that, thou shalt not, O Arjuna, again become deluded like this; and by that thou shalt see all beings in thy Self and also in Me! Even if thou art the most sinful of all sinners, yet thou shalt verily cross all sins by the raft of knowledge.

COMMENTARY:

One can overcome sin through Self-knowledge, As the blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduce

all actions to ashes! Verily there is no purifier in this world like knowledge. He who is perfected in Yoga finds it in the Self in time. The man who is full of faith, who is devoted to it, and who has subdued all the senses, obtains (this) knowledge; and, having obtained the knowledge, he goes at once to the supreme peace. The ignorant, the faithless, the doubting self proceeds to destruction; there is neither this world nor the other nor happiness for the doubting. He who has renounced actions by Yoga, whose doubts are rent asunder by knowledge, and who is self-possessed,—actions do not bind him, O Arjuna! Therefore, with the sword of knowledge (of the Self) cut asunder the doubt of the self born of ignorance, residing in thy heart, and take refuge in Yoga; arise, O Arjuna! Thus in the

Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the fourth discourse entitled:

“The Yoga of Wisdom”

Bhagwat Geeta – Chapter 2

Sanjaya explains the condition of Arjuna, who was agitated due to attachment and fear. Lord Krishna rebukes him for his dejection, which was due to Moha or attachment, and exhorts him to fight. After failing to convince Sri Krishna through his seemingly wise thoughts, Arjuna realises his helplessness and surrenders himself completely to the Lord, seeking His guidance to get over the conflict of his mind. The Lord takes pity on him and proceeds to enlighten him by various means. He explains to Arjuna the imperishable nature of the Atman, for which there is no past, present and future. The Atman never dies, therefore Arjuna should not grieve. As It transcends the five elements, namely, earth, water, fire, air and ether, It cannot be cut, burnt or dried. It is unchanging and eternal.

Everyone experiences conditions like pleasure and pain, heat and cold, due to contact of objects with the senses. The senses carry the sensations through the nerves to the mind. One should be able to withdraw the senses from objects, like the tortoise which withdraws all its limbs within. Krishna asserts that only one who has the capacity to be balanced in pleasure and pain alike is fit for immortality. Krishna goes on to tell Arjuna that if he refuses to fight and flees from the battle, people will be justified in condemning such action as unworthy of a warrior. Having taught Arjuna the immortal nature of the Atman, Lord Krishna turns to the performance of action without expectation of fruit. A man should not concern himself about the fruit of the action, like gain and loss, victory and defeat. These are in the hands of the Lord. He should perform all action with a balanced mind, calmly enduring the pairs of opposites like heat and cold, pleasure and pain, that inevitably manifest during action. Krishna advises Arjuna to fight, free from desire for acquisition of kingdom or preservation of it. Arjuna is eager to know the characteristics of a man who has a stable mind. Such a person,Krishna tells him, will have no desires at all. Since he is content within, having realised the Self, he is entirely free from desires. The consciousness of the Atman and abandonment of desires are simultaneous experiences. The various qualities of a Sthitaprajna (a stable-minded person) are described by the Lord. He will not be affected by adversity and will have no fear or anger. He will take things as they come, and will not have any likes and dislikes. He will neither hug the world nor hate it.The man of stable mind will have perfect control of the senses. The senses are powerful and draw the mind outwards. One should therefore turn one’s gaze within and realise God who resides in the heart. The Yogi, having achieved a stable mind, remains steadfast even though all sense-objects come to him. He is unmoved and lives a life of eternal peace. Krishna concludes that the eternal Brahmic state frees one from delusion forever. Even at the end of life, when one departs from this body, one does not lose consciousness of one’s identity with Brahman.

Sanjaya said:

To him who was thus overcome with pity and who was despondent, with eyes full of tears and agitated, Krishna or Madhusudana (the destroyer of Madhu), spoke these words.

The Blessed Lord said:

Whence is this perilous strait come upon thee, this dejection which is unworthy of thee, disgraceful, and which will close the gates of heaven upon thee, O Arjuna?

Yield not to impotence, O Arjuna, son of Pritha! It does not befit thee. Cast off this mean weakness of the heart. Stand up, O scorcher of foes!

Arjuna said:

How, O Madhusudana, shall I fight in battle with arrows against Bhishma and Drona, who are fit to be worshipped, O destroyer of enemies? Better it is, indeed, in this world to accept alms than to slay the most noble teachers. But if I kill them, even in this world all my enjoyments of wealth and desires will be stained with (their) blood. I can hardly tell which will be better: that we should conquer them or they should conquer us. Even the sons of Dhritarashtra, after slaying whom we do not wish to live, stand facing us. My heart is overpowered by the taint of pity, my mind is confused as to duty. I ask Thee: tell me decisively what is good for me. I am Thy disciple. Instruct me who has taken refuge in Thee.

I do not see that it would remove this sorrow that burns up my senses even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods.

Sanjaya said:

Having spoken thus to Hrishikesa (Lord of the senses), Arjuna (the conqueror of sleep), the destroyer of foes, said to Krishna: “I will not fight,” and became silent. To him who was despondent in the midst of the two armies, Sri Krishna, as if smiling, O Bharata, spoke these words!

The Blessed Lord said:

Thou hast grieved for those that should not be grieved for, yet thou speakest words of wisdom. The wise grieve neither for the living nor for the dead. Nor at any time indeed was I not, nor these rulers of men, nor verily shall we ever cease to be hereafter.

Just as in this body the embodied (soul) passes into childhood, youth and old age, so also does he pass into another body; the firm man does not grieve thereat.

The contacts of the senses with the objects, O son of Kunti, which cause heat and cold and pleasure and pain, have a beginning and an end; they are impermanent; endure them bravely, OArjuna! The unreal hath no being; there is no non-being of the Real; the truth about both has been seen by the knowers of the Truth (or the seers of the Essence).

COMMENTARY:

What is changing must always be unreal. What is constant or permanent must always be real. The Atman or the eternal, all-pervading Self ever exists. It is the only Reality. This phenomenal world of names and forms is ever changing. Names and forms are subject to decay and death. Hence they are unreal or impermanent. Know That to be indestructible, by whom all this is pervaded. None can cause the destruction of That, the Imperishable.

COMMENTARY:

The Self pervades all objects like ether. Even if the pot is broken, the ether that is within and without it cannot be destroyed. Similarly, if the bodies and all other objects perish, the eternal Self that pervades them cannot be destroyed; It is the living Truth.

These bodies of the embodied Self, which is eternal, indestructible and immeasurable, are said to have an end. Therefore, fight, O Arjuna! He who takes the Self to be the slayer and he who thinks He is slain, neither of them knows; He slays not nor is He slain.

He is not born nor does He ever die; after having been, He again ceases not to be. Unborn, eternal, changeless and ancient, He is not killed when the body is killed, Whosoever knows Him to be indestructible, eternal, unborn and inexhaustible, how can that man slay, O Arjuna, or cause to be slain?

Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others that are new.

Weapons cut It not, fire burns It not, water wets It not, wind dries It not.

COMMENTARY:

The Self ispartless. It is infinite and extremely subtle. So the sword cannot cut It, fire cannot burn It, wind cannot dry It. This Self cannot be cut, burnt, wetted nor dried up. It is eternal, all-pervading, stable, ancient and immovable. This (Self) is said to beunmanifested, unthinkable and unchangeable. Therefore, knowing This to be such, thou shouldst not grieve. But, even if thouthinkest of It as being constantly born and dying, even then, O mighty-armed, thou shouldst not grieve!

COMMENTARY:

Birth is inevitable to what is dead and death is inevitable to what is born. This is the law of Nature. Therefore, one should not grieve. For, certain is death for the born and certain is birth for the dead; therefore, over the inevitable thou shouldst not grieve.

Beings are unmanifested in their beginning, manifested in their middle state, O Arjuna, and unmanifested again in their end! What is there to grieve about?

COMMENTARY:

The physical body is a combination of the five elements. It is perceived by the physical eye only after the five elements have entered into such combination. After death the body disintegrates and all the five elements return to their source. The body cannot be perceived now. It can be perceived only in the middle state. He who understands the nature of the body and human relationships based upon it will not grieve.

One sees This (the Self) as a wonder; another speaks of It as a wonder; another hears of It as a wonder; yet, having heard, none understands It at all.

COMMENTARY:

The verse may also be interpreted in this manner: he that sees, hears and speaks of the Self is a wonderful man. Such a man is very rare. He is one among many thousands. Therefore, the Self is very hard to understand. This, the Indweller in the body of everyone, is always indestructible, O Arjuna! Further, having regard to thy own duty, thou shouldst not waver, for there is nothing higher for a Kshatriya than a righteous war.

COMMENTARY:

To a Kshatriya (one born in the warrior or ruling class) nothing is more welcome than a righteous war. Happy are the Kshatriyas, O Arjuna, who are called upon to fight in such a battle that comes of itself as an open door to heaven!

COMMENTARY:

The scriptures declare that if a warrior dies for a righteous cause on the battlefield he at once ascends to heaven. But, if thou wilt not fight in this righteous war, then, having abandoned thine duty and fame, thou shalt incur sin. People, too, will recount thy everlasting dishonour; and to one who has been honoured, dishonour is worse than death. The great car-warriors will think that thou hast withdrawn from the battle through fear; and thou wilt be lightly held by them who have thought much of thee.

Thy enemies also, cavilling at thy power, will speak many abusive words. What is more painful than this! Slain, thou wilt obtain heaven; victorious, thou wilt enjoy the earth; therefore, stand up, O son of Kunti, resolved to fight! Having made pleasure and pain, gain and loss, victory and defeat the same, engage thou in battle for the sake of battle; thus thou shalt not incur sin.

COMMENTARY:

This is the Yoga of equanimity or the doctrine of poise in action. If a person performs actions with the above mental attitude, he will not reap the fruits of such actions. This which has been taught to thee, is wisdom concerning Sankhya. Now listen to wisdom concerning Yoga, endowed with which, O Arjuna, thou shalt cast off the bonds of action! In this there is no loss of effort, nor is there any harm (the production of contrary results or transgression). Even a little of this knowledge (even a little practice of this Yoga) protects one from great fear.

COMMENTARY:

In Karma Yoga (selfless action) even a little effort brings immediate purification of the heart. Purification of the heart leads to fearlessness. Here, O joy of the Kurus, there is a single one-pointed determination! Many-branched and endless are the thoughts of the irresolute. Flowery speech is uttered by the unwise, who take pleasure in the eulogising words of the Vedas, O Arjuna, saying: “There is nothing else!”

COMMENTARY:

Unwise people who lack discrimination place great stress upon the Karma Kanda or ritualistic portion of the Vedas which lays down specific rules for specific actions for the attainment of specific fruit. They extol these actions and rewards unduly. Full of desires, having heaven as their goal, they utter speech which promises birth as the reward of one’s actions, and prescribe various specific actions for the attainment of pleasure and power. For those who are much attached to pleasure and to power, whose minds are drawn away by such teaching, that determinate faculty is not manifest that is steadily bent on meditation and Samadhi (the state of Superconsciousness). The Vedas deal with the three attributes (of Nature); be thou above these three attributes, O Arjuna! Free yourself from the pairs of opposites and ever remain in the quality of Sattwa (goodness), freed from the thought of acquisition and preservation, and be established in the Self.

COMMENTARY:

Guna means attribute or quality. It is substance as well as quality. Nature is made up of three Gunas—Sattwa (purity, light, harmony), Rajas (passion, restlessness, motion), and Tamas (inertia, darkness). The pairs of opposites are pleasure and pain, heat and cold,

gain and loss, victory and defeat, honour and dishonour, praise and censure.To the Brahmana who has known the Self, all the Vedas

are of as much use as is a reservoir of water in a place where there is a flood.

COMMENTARY:

Only for a sage who has realised the Self are the Vedas of no use, because he is in possession of knowledge of the Self. This does not, however, mean that the Vedas are useless. They are useful for neophytes or aspirants who have just started on the spiritual path. Thy right is to work only, but never with its fruits; let not the fruits of actions be thy motive, nor let thy attachment be to inaction.

COMMENTARY:

Actions done with expectation of its rewards bring bondage. If you do not thirst for them, you get purification of heart and ultimately knowledge of the Self. Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure! Evenness of mind is called Yoga. Far lower than the Yoga of wisdom is action, O Arjuna! Seek thou refuge in wisdom; wretched are they whose motive is the fruit.

COMMENTARY:

Actions done with evenness of mind is the Yoga of wisdom. Actions performed by one who expects their fruits are far inferior to the Yoga of wisdom wherein the seeker does not seek the fruits. The former leads to bondage, and is the cause of birth and death. Endowed with wisdom (evenness of mind), one casts off in this life both good and evil deeds; therefore, devote thyself to Yoga; Yoga is skill in action.

COMMENTARY:

Actions which are of a binding nature lose that nature when performed with equanimity of mind. The wise, possessed of knowledge, having abandoned the fruits of their actions, and being freed from the fetters of birth, go to the place which is beyond all evil.

COMMENTARY:

Clinging to the fruits of actions is the cause of rebirth. Man has to take a body to enjoy them. If actions are done for the sake of God, without desire for the fruits, one is released from the bonds of birth and death and attains to immortal bliss.When thy intellect crosses beyond the mire of delusion, then thou shalt attain to indifference as to what has been heard and what has yet to be heard.

COMMENTARY:

The mire of delusion is identification of the Self with the body and mind. When thy intellect, perplexed by what thou hast heard, shall stand immovable and steady in the Self, then thou shalt attain Self-realisation.

Arjuna said:

What, O Krishna, is the description of him who has steady wisdom and is merged in the Superconscious State? How does one of steady wisdom speak? How does he sit? How does he walk?

The Blessed Lord said:

When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom!

COMMENTARY:

All the pleasures of the world are worthless to an illumined sage who is ever content in the immortal Self.He whose mind is not shaken by adversity, who does not hanker after pleasures, and who is free from attachment, fear and anger, is called a sage of steady wisdom. He who is everywhere without attachment, on meeting with anything good or bad, who neither rejoices nor hates, his wisdom is fixed. When, like the tortoise which withdraws its limbs on all sides, he withdraws his senses from the sense-objects, then his wisdom becomes steady.The objects of the senses turn away from the abstinent man, leaving the longing (behind); but his longing also turns away on seeing the Supreme. The turbulent senses, O Arjuna, do violently carry away the mind of a wise man though he be striving (to control them)! Having restrained them all he should sit steadfast, intent on Me; his wisdom is steady whose senses are under control. When a man thinks of the objects, attachment to them arises; from attachment desire is born; from desire anger arises. From anger comes delusion; from delusion the loss of memory; from loss of memory the destruction of discrimination; from the destruction of discrimination he perishes. But the self-controlled man, moving amongst objects with the senses under restraint, and free from attraction and repulsion, attains to peace.In that peace all pains are destroyed, for the intellect of the tranquil-minded soon

becomes steady.

COMMENTARY:

When peace is attained all miseries end. There is no knowledge of the Self to the unsteady, and to the unsteady no meditation is

possible; and to the un-meditative there can be no peace; and to the man who has no peace, how can there be happiness? For the mind which follows in the wake of the wandering senses, carries away his discrimination as the wind (carries away) a boat on the waters. Therefore, O mighty-armed Arjuna, his knowledge is steady whose senses are completely restrained from sense-objects! That which is night to all beings, then the self-controlled man is awake; when all beings are awake, that is night for the sage who sees.

COMMENTARY:

The sage lives in the Self; this is day to him. He is unconscious of worldly phenomena; this is like night to him. The ordinary man is unconscious of his real nature. So life in the Self is like night to him. He experiences sense-objects; this is day to him. He attains peace into whom all desires enter as waters enter the ocean, which, filled from all sides, remains unmoved; but not the man who is full of desires. The man attains peace, who, abandoning all desires, moves about without longing, without the sense of mine and without egoism. This is the Brahmic seat (eternal state), O son of Pritha! Attaining to this, none is deluded. Being established therein, even at the end of life one attains to oneness with Brahman.

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the second discourse entitled:

“The Sankhya Yoga”