Bhagwat Geeta – Chapter – 5 – THE YOGA OF RENUNCIATION OF ACTION

In spite of Sri Krishna’s clear instructions, Arjuna still seems to be bewildered. He wants to know conclusively which is superior, the path of action or the path of renunciation of action. The Lord says that both the paths lead to the highest goal of God-realisation. In both cases the final realisation of the Atman is the aim, but the path of Karma Yoga is superior. Actually there is no real difference between the two. Krishna further asserts that perfection can be attained and one can be established in the Atman only after the mind has been purified through the performance of selfless action. The Karma Yogi who is aware of the Atman and who is constantly engaged in action knows that although the intellect, mind and senses are active, he does not do anything. He is a spectator of everything. He dedicates all his actions to the Lord and thus abandons attachment, ever remaining pure and unaffected. He surrenders himself completely to the Divine Shakti. Having completely rooted out all desires, attachments and the ego, he is not born again. The sage who has realised Brahman and is always absorbed in It does not have any rebirth. Such a sage sees Brahman within and without—within as the static and transcendent Brahman, and without as the entire universe. He sees the one Self in all beings and creatures—in a cow, an elephant, and even in a dog and an outcaste. He is ever free from joy and grief and enjoys eternal peace and happiness. He does not depend upon the senses for his satisfaction. On the other hand the enjoyments of the senses are generators of pain. They are impermanent. Sri Krishna reminds Arjuna that desire is the main cause of pain and suffering. It is the cause of anger. Therefore, the aspirant should try to eradicate desire and anger if he is to reach the Supreme. The Lord concludes by describing how to control the senses, mind and intellect by concentrating between the eyebrows and practising Pranayama. One who has achieved perfect control of the outgoing senses and is freed from desire, anger and fear attains liberation and enjoys perfect peace.

Arjuna said:

Renunciation of actions, O Krishna, Thou praisest, and again Yoga! Tell me conclusively which is the better of the two.

The Blessed Lord said:

Renunciation and the Yoga of action both lead to the highest bliss; but of the two, the Yoga of action is superior to the renunciation of action. He should be known as a perpetual Sannyasin who neither hates nor desires; for, free from the pairs of opposites, O mighty-armed Arjuna, he is easily set free from bondage!

COMMENTARY:

A man does not become a Sannyasin by merely giving up actions due to laziness, ignorance, some family quarrel or calamity or unemployment. A true Sannyasin is one who has neither attachment nor aversion to anything. Physical renunciation of objects is no

renunciation at all. What is wanted is the renunciation of egoism and desires. Children, not the wise, speak of knowledge and the Yoga of action or the performance of action as though they are distinct and different; he who is truly established in one obtains the fruits

of both. That place which is reached by the Sankhyas or the Jnanis is reached by the (Karma) Yogis. He sees who sees knowledge and the performance of action (Karma Yoga) as one. But renunciation, O mighty-armed Arjuna, is hard to attain without Yoga; the

Yoga-harmonised sage proceeds quickly to Brahman! He who is devoted to the path of action, whose mind is quite pure, who has conquered the self, who has subdued his senses and who has realised his Self as the Self in all beings, though acting, he is not tainted.

“I do nothing at all”—thus will the harmonised knower of Truth think—seeing, 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.

COMMENTARY:

The liberated sage always remains as a witness of the activities of the senses as he identifies himself with the Self. He who performs actions, offering them to Brahman and abandoning attachment, is not tainted by sin as a lotus leaf by water. Yogis, having abandoned attachment, perform actions only by the body, mind, intellect and also by the senses, for the purification of the self. The united one (the well poised or the harmonised), having abandoned the fruit of action, attains to the eternal peace; the non-united only (the unsteady or the unbalanced), impelled by desire and attached to the fruit, is bound. Mentally renouncing all actions and self-controlled, the embodied one rests happily in the nine-gated city, neither acting nor causing others (body and senses) to act. Neither agency nor actions does the Lord create for the world, nor union with the fruits of actions; it is Nature that acts. The Lord accepts neither the demerit nor even the merit of any; knowledge is enveloped by ignorance, thereby beings are deluded. But, to those whose ignorance is destroyed by knowledge of the Self, like the sun, knowledge reveals the Supreme (Brahman). Their intellect absorbed in That, their self being That; established in That, with That as their supreme goal, they go whence there is no return, their sins dispelled by knowledge. Sages look with an equal eye on a Brahmin endowed with learning and humility, on a cow, on an elephant, and even on a dog and an outcaste. Even here (in this world) birth (everything) is overcome by those whose minds rest in

equality; Brahman is spotless indeed and equal; therefore, they are established in Brahman. Resting in Brahman, with steady intellect, undeluded, the knower of Brahman neither rejoiceth on obtaining what is pleasant nor grieveth on obtaining what is unpleasant. With the self unattached to the external contacts he discovers happiness in the Self; with the self engaged in the meditation of Brahman he attains to the endless happiness. The enjoyments that are born of contacts are generators of pain only, for they have a beginning and an end, O Arjuna! The wise do not rejoice in them. He who is able, while still here in this world to withstand, before the liberation from the body, the impulse born of desire and anger—he is a Yogi, he is a happy man. He who is ever happy within, who rejoices within, who is illumined within, such a Yogi attains absolute freedom or Moksha, himself becoming Brahman. The sages obtain absolute freedom or Moksha—they whose sins have been destroyed, whose dualities (perception of dualities or experience of the pairs of opposites) are torn asunder, who are self-controlled, and intent on the welfare of all beings. Absolute freedom (or Brahmic bliss) exists on all sides for those self-controlled ascetics who are free from desire and anger, who have controlled their thoughts and who have realised the Self. Shutting out (all) external contacts and fixing the gaze between the eyebrows, equalising

the outgoing and incoming breaths moving within the nostrils, With the senses, the mind and the intellect always controlled, having liberation as his supreme goal, free from desire, fear and anger—the sage is verily liberated for ever. He who knows Me as the enjoyer of sacrifices and austerities, the great Lord of all the worlds and the friend of all beings, attains to peace.

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 fifth discourse entitled:

“The Yoga of Renunciation of Action”

Bhagwat Geeta – Chapter 3 – THE YOGA OF ACTION

THE YOGA OF ACTION

In order to remove Moha or attachment, which was the sole cause of Arjuna’s delusion, Sri Krishna taught him the imperishable nature of the Atman, the realisation of which would grant him the freedom of the Eternal. A doubt therefore arises in Arjuna’s mind as to the necessity of engaging in action even after one has attained this state. Sri Krishna clears this doubt by telling him that although one has realised oneness with the Eternal, one has to perform action through the force of Prakriti or Nature. He emphasises that

perfection is attained not by ceasing to engage in action but by doing all actions as a divine offering, imbued with a spirit of non-attachment and sacrifice. The man of God-vision, Sri Krishna explains to Arjuna, need not engage in action, as he has

attained everything that has to be attained. He can be ever absorbed in the calm and immutable Self. But to perform action for the good of the world and for the education of the masses is no doubt superior. Therefore, action is necessary not only for one who has attained perfection but also for one who is striving for perfection. Sri Krishna quotes the example of Janaka, the great sage-king of

India, who continued to rule his kingdom even after attaining God-realisation. Prakriti or Nature is made up of the three qualities—Rajas, Tamas and Sattwa. The Atman is beyond these three qualities and their functions. Only when knowledge of this fact dawns in man does he attain perfection.

The Lord tells Arjuna that each one should do his duty according to his nature, and that doing duty that is suited to one’s nature in the right spirit of detachment will lead to perfection.Arjuna raises the question as to why man commits such actions that cloud his mind and drag him downwards, by force, as it were. Sri Krishna answers that it is desire that impels man to lose his discrimination and understanding, and thus commit wrong actions. Desire is the root cause of all evil actions. If desire is removed, then the divine power manifests in its full glory and one enjoys peace, bliss, light and freedom.

Arjuna said:

If it be thought by Thee that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action? With these apparently perplexing words Thou confusest, as it were, my understanding; therefore, tell me that one way for certain by which I may attain bliss.

The Blessed Lord said:

In this world there is a twofold path, as I said before, O sinless one,—the path of knowledge of the Sankhyas and the path of action of the Yogis! Not by the non-performance of actions does man reach actionlessness, nor by mere renunciation does he attain to perfection.

COMMENTARY:

Even if a man abandons action, his mind may be active. One cannot reach perfection or freedom from action or knowledge of the Self, merely by renouncing action. He must possess knowledge of the Self. Verily none can ever remain for even a moment without performing action; for, everyone is made to act helplessly indeed by the qualities born of Nature.

COMMENTARY:

He who, restraining the organs of action, sits thinking of the sense-objects in mind, he, of deluded understanding, is called a hypocrite. But whosoever, controlling the senses by the mind, O Arjuna, engages himself in Karma Yoga with the organs of action, without attachment, he excels! Do thou perform thy bounden duty, for action is superior to inaction and even the maintenance of the body would not be possible for thee by inaction. The world is bound by actions other than those performed for the sake of sacrifice; do

thou, therefore, O son of Kunti, perform action for that sake (for sacrifice) alone, free from attachment!

COMMENTARY:

If anyone does actions for the sake of the Lord, he is not bound. His heart is purified by performing actions for the sake of the Lord. Where this spirit of unselfishness does not govern the action, such actions bind one to worldliness, however good or glorious they

may be. The Creator, having in the beginning of creation created mankind together with sacrifice, said: “By this shall ye propagate; let this be the milch cow of your desires (the cow which yields the desired objects)”. With this do ye nourish the gods, and may the gods nourish you; thus nourishing one another, ye shall attain to the highest good. The gods, nourished by the sacrifice, will give you the desired objects. So, he who enjoys the objects given by the gods without offering (in return) to them, is verily a thief. The righteous, who eat of the remnants of the sacrifice, are freed from all sins; but those sinful ones who cook food (only) for their own sake, verily eat sin. From food come forth beings, and from rain food is produced; from sacrifice arises rain, and sacrifice is born of action. Know thou that action comes from Brahma, and Brahma proceeds from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice. He who does not follow the wheel thus set revolving, who is of sinful life, rejoicing in the senses, he lives in vain, O Arjuna!

COMMENTARY:

He who does not follow the wheel by studying the Vedas and performing the sacrifices prescribed therein, but who indulges only in sensual pleasures, lives in vain. He wastes his life. But for that man who rejoices only in the Self, who is satisfied in the Self, who is content in the Self alone, verily there is nothing to do. For him there is no interest whatsoever in what is done or what is not done; nor does he depend on any being for any object.

COMMENTARY:

The sage who rejoices in his own Self does not gain anything by doing any action. To him no real purpose is served by engaging in any action. No evil can touch him as a result of inaction. He does not lose anything by being inactive. Therefore, without attachment, do thou always perform action which should be done; for, by performing action without attachment man reaches the Supreme.Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action. Whatsoever a great man does, that other men also do; whatever he sets up as the standard, that the world follows. There is nothing in the three worlds, O Arjuna, that should be done by Me, nor is there anything unattained that should be attained; yet I engage Myself in action! For, should I not ever engage Myself in action, unwearied, men would in every way follow My path, O Arjuna! These worlds would perish if I did not perform action; I should be the author of confusion of castes and destruction of these beings. As the ignorant men act from attachment to action, O Bharata (Arjuna), so should the wise act without attachment, wishing the welfare of the world! Let no wise man unsettle the minds of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion. All actions are wrought in all cases by the qualities of Nature only. He whose mind is

deluded by egoism thinks: “I am the doer”.

COMMENTARY: Nature is that state in which the three Gunas exist in a state of equilibrium. When this equilibrium is disturbed, creation begins and the body, senses and mind are formed. The man who is deluded by egoism identifies the Self with the body, mind, the life-force and the senses, and ascribes to the Self all the attributes of the body and the senses. In reality the Gunas of nature perform all actions. But he who knows the truth, O mighty-armed Arjuna, about the divisions of the qualities and their functions, knowing that the Gunas as senses move amidst the Gunas as the sense-objects, is not attached. Those deluded by the qualities of Nature are attached to the functions of the qualities. A man of perfect knowledge should not unsettle the foolish one of imperfect knowledge. Renouncing all actions in Me, with the mind centred in the Self, free from hope and egoism, and from (mental) fever, do thou fight.

COMMENTARY:

Surrender all actions to Me with the thought: “I perform all actions for the sake of the Lord only.” Those men who constantly practise this teaching of Mine with faith and without cavilling, they too are freed from actions. But those who carp at My teaching and do not practise it, deluded in all knowledge and devoid of discrimination, know them to be doomed to destruction. Even a wise man acts in accordance with his own nature; beings will follow nature; what can restraint do?

COMMENTARY:

Only the ignorant man comes under the sway of his natural propensities. The seeker after Truth who is endowed with the ‘Four Means’ and who constantly practises meditation, can easily control Nature if he rises above the sway of the pairs of opposites, like love and hate, etc. Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway, for they are his foes. Better is one’s own duty, though devoid of merit, than the duty of another well discharged. Better is death in one’s own duty; the duty of another is fraught with fear.

Arjun Said:

But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained, as it were, by force?

The Blessed Lord said:

It is desire, it is anger born of the quality of Rajas, all-sinful and all-devouring; know this as the foe here (in this world). As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that. O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire! The senses, mind and intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom. Therefore, O best of theBharatas (Arjuna), controlling the senses first, do thou kill this sinful thing (desire), the destroyer of knowledge and realisation! They say that the senses are superior (to the body); superior to the senses is the mind; superior to the mind is the intellect; and one who is superior even to the intellect is He—the Self. Thus, knowing Him who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer!

COMMENTARY:

Restrain the lower self by the higher Self. Subdue the lower mind by the higher mind. It is difficult to conquer desire because it is of a highly complex and incomprehensible nature. But a man of discrimination and dispassion, who does constant and intense Sadhana, can conquer it quite easily.

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 third chapter.

Bhagwat Geeta – Chapter 1

 

The great Mahabharata war between the Pandavas and the Kauravas took place on the holy plain of Kurukshetra. After the failure of Lord Krishna’s peace mission, when He Himself went to Hastinapura as the emissary of the Pandavas, there was no other alternative for the Pandavas but to engage in war for their rightful share of the kingdom. All the famous warriors from both sides had assembled on the battlefield. Tents and wagons, weapons and machines, chariots and animals covered the vast plain. Lord Krishna arrived on the scene in a magnificent chariot yoked by white horses. He was to act as the charioteer of Arjuna, one of the Pandava princes. The din of hundreds of conches, blaring forth suddenly, announced the commencement of the battle. Arjuna blew his conch “Devadatta”, while Bhima, his brother, sounded the “Paundra”. All the other great warriors blew their respective conches. As the two armies were arrayed, ready for battle, Arjuna requested Krishna to place his chariot between them so that he might survey his opponents.

He was bewildered by the scene before him, for he beheld on both sides, fathers and grandfathers, teachers and uncles, fathers-in-law, grandsons, relatives and comrades.

Confusion reigned in Arjuna’s mind. Should he participate in this terrible carnage? Was it proper to destroy one’s relatives for the sake of a kingdom and some pleasures? Would it not be much better for him to surrender everything in favour of his enemies and retire in peace? As these thoughts rushed into his mind, a feeling of despondency overtook Arjuna. He had no enthusiasm to

engage in this battle. Letting his bow slip from his hands, Arjuna could do nothing but turn to Lord

Krishna for guidance and enlightenment.

Dhritarashtra said:

What did the sons of Pandu and also my people do when they had assembled together, eager for battle on the holy plain of Kurukshetra, O Sanjaya?

Sanjaya said:

Having seen the army of the Pandavas drawn up in battle array, King Duryodhana then approached his teacher (Drona) and spoke these words:

“Behold, O Teacher, this mighty army of the sons of Pandu, arrayed by the son of Drupada, thy wise disciple!

“Here are heroes, mighty archers, equal in battle to Bhima and Arjuna, Yuyudhana, Virata and Drupada, of the great car (mighty warriors),

“Drishtaketu, Chekitana and the valiant king of Kasi, Purujit, and Kuntibhoja and Saibya, the best of men, “The strong Yudhamanyu and the brave Uttamaujas, the son of Subhadra (Abhimanyu, the son of Arjuna), and the sons of Draupadi, all of great chariots (great heroes).

“Know also, O best among the twice-born, the names of those who are the most distinguished amongst ourselves, the leaders of my army! These I name to thee for thy information.

“Thyself and Bhishma, and Karna and Kripa, the victorious in war; Asvatthama, Vikarna, and Jayadratha, the son of Somadatta.

“And also many other heroes who have given up their lives for my sake, armed with various weapons and missiles, all well skilled in battle. “This army of ours marshalled byBhishma is insufficient, whereas their army,

marshalled by Bhima, is sufficient.

“Therefore, do ye all, stationed in your respective positions in the several divisions of

the army, protect Bhishma alone”.

His glorious grandsire (Bhishma), the eldest of the Kauravas, in order to cheer

Then (followingBhishma), conches and kettle-drums,tabors, drums and cow-horns

blared forth quite suddenly (from the side of the Kauravas); and the sound was tremendous.

Then also,Madhava (Krishna), and the son ofPandu (Arjuna), seated in their

magnificent chariot yoked with white horses, blew their divine conches. Hrishikesa blew the “Panchajanya” and Arjuna blew the “Devadatta”, and Bhima, the doer of terrible deeds, blew the great conch, “Paundra”.Yudhisthira, the son of Kunti, blew the “Anantavijaya”; and Sahadeva and Nakula blew the “Manipushpaka” and “Sughosha” conches.

The king of Kasi, an excellent archer, Sikhandi, the mighty car-warrior, Dhristadyumna

and Virata and Satyaki, the unconquered, Drupada and the sons of Draupadi, O Lord of the Earth, and the son of Subhadra, the

mighty-armed, all blew their respective conches! The tumultuous sound rent the hearts of Dhritarashtra’s party, making both heaven and earth resound.

Then, seeing all the people of Dhritarashtra’s party standing arrayed and the discharge

of weapons about to begin, Arjuna, the son of Pandu, whose ensign was that of a monkey, took up

his bow and said the following to Krishna, O Lord of the Earth!

Arjuna said:

In the middle of the two armies, place my chariot, O Krishna, so that I may behold those who stand here, desirous to fight, and know with whom I must fight when the battle begins. For I desire to observe those who are assembled here to fight, wishing to please in battle Duryodhana, the evil-minded.

Sanjaya said:

Being thus addressed by Arjuna, Lord Krishna, having stationed that best of chariots, O Dhritarashtra, in the midst of the two armies,In front of Bhishma and Drona and all the rulers of the earth, said: “O Arjuna, behold now all these Kurus gathered together!”

Then Arjuna beheld there stationed, grandfathers and fathers, teachers, maternal uncles, brothers, sons, grandsons and friends, too.

(He saw) fathers-in-law and friends also in both armies. The son of Kunti—Arjuna—seeing all these kinsmen standing arrayed, spoke thus sorrowfully, filled with deep pity.

Arjuna said:

Seeing these, my kinsmen, O Krishna, arrayed, eager to fight, My limbs fail and my mouth is parched up, my body quivers and my hairs stand on end!

The (bow) “Gandiva” slips from my hand and my skin burns all over; I am unable even to stand, my mind is reeling, as it were.

And I see adverse omens, O Kesava! I do not see any good in killing my kinsmen in battle.

For I desire neither victory, O Krishna, nor pleasures nor kingdoms! Of what avail is a dominion to us, O Krishna, or pleasures or even life? Those for whose sake we desire kingdoms, enjoyments and pleasures, stand here in

battle, having renounced life and wealth.

Teachers, fathers, sons and also grandfathers, grandsons, fathers-in-law, maternal uncles, brothers-in-law and relatives,—

These I do not wish to kill, though they kill me, O Krishna, even for the sake of dominion over the three worlds, leave alone killing them for the sake of the earth!

By killing these sons of Dhritarashtra, what pleasure can be ours, O Janardana? Only sin will accrue by killing these felons. Therefore, we should not kill the sons of Dhritarashtra, our relatives; for, how can we be happy by killing our own people, O Madhava (Krishna)?

Though they, with intelligence overpowered by greed, see no evil in the destruction of families, and no sin in hostility to friends,

Why should not we, who clearly see evil in the destruction of a family, learn to turn away from this sin, O Janardana (Krishna)?

COMMENTARY:

Ignorance of the law is no excuse and wanton sinful conduct is a crime unworthy of knowledgeable people.

In the destruction of a family, the immemorial religious rites of that family perish; on the

destruction of spirituality, impiety overcomes the whole family.

COMMENTARY:

Dharma pertains to the duties and ceremonies practised by the family in accordance with scriptural injunctions.

By prevalence of impiety, O Krishna, the women of the family become corrupt and, women becoming corrupted, O Varsneya (descendant of Vrishni), there arises intermingling of castes!

Confusion of castes leads to hell the slayers of the family, for their forefathers fall, deprived of the offerings of rice-ball and water.

By these evil deeds of the destroyers of the family, which cause confusion of castes, the eternal religious rites of the caste and the family are destroyed.

We have heard, O Janardana, that inevitable is the dwelling for an unknown period in hell for those men in whose families the religious practices have been destroyed!

Alas! We are involved in a great sin in that we are prepared to kill our kinsmen through greed for the pleasures of a kingdom.

If the sons of Dhritarashtra, with weapons in hand, should slay me in battle, unresisting and unarmed, that would be better for me.

Sanjaya said:

Having thus spoken in the midst of the battlefield, Arjuna, casting away his bow and arrow, sat down on the seat of the chariot with his mind overwhelmed with sorrow.

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 first discourse entitled:

“The Yoga Of the Despondency of Arjuna”

Bhagwat Geeta – Guide For Study & Essence of the Gita

Bhagwat Geeta – Guide For Study & Essence of the Gita.

Bhagwat Geeta – Guide For Study & Essence of the Gita

As the Gita contains subtle and profound teachings, you should study it under a qualified

teacher, one who is established in the Absolute. Only when studied with great and intense faith,

single-minded devotion and purity, will the truths contained therein be revealed unto you like a fruit

on the palm of your hand. Good commentaries written by realized sages will also be of immense

help to you.

Worldly-minded individuals, however intellectual they may be, cannot grasp the essential

teachings of the Gita. They enter into unnecessary discussions and useless debates. They cavil and

carp at the teachings. Such ignorant people say: “There is no intimate connection between the

verses. They are thrown in a disorderly manner. There is a great deal of repetition.” If they study the

book with reverence and faith under a qualified teacher all their doubts would vanish. They will

realize that there is a close connection between the verses in all the chapters. Repetitions in the Gita

and the Upanishads are useful repetitions. They are best calculated to create a deep and indelible

impression in the mind of the aspirant.

Lord Krishna speaks from different levels of consciousness. In the Gita the word

“Avyaktam” sometimes refers to primordial Nature and sometimes to the Absolute Para Brahman

also. Therefore, the help of a teacher is necessary if you wish to know the right significance of the

verses.

In the Kathopanishad the term “brick” is used to denote the gods. In the Hatha Yogic texts it

is stated: “At the junction of the rivers Yamuna and Ganga there is a young virgin”. The esoteric

meaning of this is that there is the Sushumna Nadi between the Ida and the Pingala. So, without the

help of a Guru, you will not be able to understand the proper meaning of the verses of the Gita. You

will be like the man who brought a horse to one who asked for saindava while taking food. The

word saindava means salt as well as horse!

Essence of the Gita

The Gita again and again emphasis’s that one should cultivate an attitude of non-attachment

or detachment. It urges repeatedly that an individual should live in the world like water on a lotus

leaf. “He who does actions, offering them to Brahman and abandoning attachment, is not tainted by

sin as a lotus leaf by water”—V.10.

Attachment is due to infatuation. It is the offspring of the quality of Rajas. Detachment is

born of Sattwa. The former is a demoniacal attribute, the latter a divine one. Attachment is born of

ignorance, selfishness and passion and brings with it death; detachment is wisdom and brings with

it freedom. The practice of detachment is a rigorous discipline. You may stumble like a baby who is

just learning to walk, but you will have to rise up again with a cheerful heart. Failures are not

stumbling-blocks but steppingstones to success.

Try to dwell always in your own Self. Abide in your centre. Think of the Self constantly.

Then all attachments will die automatically. Attachment to the Lord is a potent antidote to

annihilate all worldly attachments. He who has no attachments can really love others, for his love is

pure and divine. “Therefore, without attachment do thou always perform action which should be

done; for, by performing action without attachment man reaches the Supreme”

Introduction – BHAGWAT GEETA

The modern man in this present decade of the second half of the 20th century is greatly in need of an effective guide to light. He is groping. He sees only problems everywhere and no solutions are to be found anywhere. He does not know which way to turn, what course to adopt and how to move towards a better state of things. Therefore, his life is filled with restlessness, unhappiness and complication. The Bhagavad Gita contains words of wisdom and practical teachings that contain the answers to the above-mentioned condition of the present-day individual. The Bhagavad Gita is a message addressed to each and every human individual to help him
or her to solve the vexing problem of overcoming the present and progressing towards a bright future. This holy scripture is not just an “old scripture”, nor is it just a book of “religious teachings”, nor even a Hindu holy book. It transcends the bounds of any particular religion or race, and is actually divine wisdom addressed to mankind for all times, in order to help human beings face and
solve the ever-present problems of birth and death, of pain, suffering, fear, bondage, love and hate. It enables man to liberate himself from all limiting factors and reach a state of perfect balance, innerstability and mental peace, complete freedom from grief, fear and anxiety. Within its eighteen chapters is revealed a human drama. This is the experience of everyone in this world, the drama of
the ascent of man from a state of utter dejection, sorrow and total breakdown and hopelessness to a state of perfect understanding, clarity, renewed strength and triumph. Each discourse holds for you an invaluable new lesson and imparts a new understanding of
yourself in a marvellous way. The mystery of man, this world and God, is explained as perhaps nowhere else. The workings of your mind—the real problem to your welfare and happiness—how to overcome it, what the path to blessedness is, as also the path to perdition, the secret of self-mastery and the way to peace amidst your daily activities and duties—all these and more you
will find in this great treasure. It is yours by which to enrich your life. To the Western reader I would suggest that he carefully reads through the entire book once. Then he should commence it a second time. Upon the second reading he should adopt the method of
selectivity, not in reading but in what he takes from it. Such things as seem to be particularly Hindu and therefore, perhaps, not acceptable to him as a person of another faith, he can just pass by without being perturbed. But everything else that is of a purely philosophical, psychological, ethical and psychical nature,—all these he can grasp and assimilate fully. He will be wonderfully
enriched and supremely blessed. His life will become new from that moment. All clouds will vanish. Light will fill the heart and mind. I assure him of this. This is the Gita. I commend this wonderful gift of God unto every man and woman, towards his or her
supreme blessedness and highest welfare.

Swami Chidananda
10th July, 1968 (Guru Purnima)

During the centuries in which Buddhism was establishing itself in the east of India, the older Brahmanism in the west was undergoing the changes which resulted in the Hinduism which is now the prevailing religion of India. The main ancient sources of information with regard to these Hindu beliefs and practises are the two great epics, the “Ramayana” and the Maha Mahabharata. The former is a highly artificial production based on legend and ascribed to one man, Valmiki. The latter, a “huge conglomeration of stirring adventure, legend, myth, history, and superstition,” is a composite production, begun probably as early as the fourth or fifth century before Christ, and completed by the end of the sixth century of our era. It represents many strata of religious belief.

The Bhagavad-Gita,” of which a translation is here given, occurs as an episode in the Maha-Bharata, and is regarded as one of the gems of Hindu literature. The poem is a dialogue between Prince Arjuna, the brother of King Yudhisthira, and Vishnu, the Supreme God, incarnated as Krishna, and wearing the disguise of a charioteer. The conversation takes place in a war-chariot, stationed between the armies of the Kauravas and Pandavas, who are about to engage in battle.

To the Western reader much of the discussion seems childish and illogical; but these elements are mingled with passages of undeniable sublimity. Many of the more puzzling inconsistencies are due to interpolations by later re-writers. “It is,” says Hopkins, “a medley of beliefs as to the relation of spirit and matter, and other secondary matters; it is uncertain in its tone in regard to the comparative efficacy of action and inaction, and in regard to the practical man’s means of salvation; but it is at one with itself in its fundamental thesis, that all things are each a part of one Lord, that men and gods are but manifestations of the One Divine Spirit.”