Om Shri Parmatamne namah
Ath Shodsho Adhayaye
Shri Bhagwan uvach
Abhayam sattavsanshidhirgyanyogvayavasthiti I
Danam damashch yagyashch svadhayayastap arjavam II
Ahimsa satyamakrodhahstyagah shantirapeshnum I
Daya bhuteshavavalolutavam mardavam hareerchaplam II
Tejah kshama dhritih shouchamadroho natimanita I
Bhavanti sampadam daivimabhijatasya bharat II (1-3)
Fearlessness, purity of mind, constant fixity in the yoga of meditation for self realization, satvic charity, control of senses, performance of sacrifice, study of Vedas and chanting of God’s name and praises, suffering hardship in discharge of one’s sacred obligation and straightness of mind as well as body and senses.
Non-violence, truthfulness, absence of anger, renunciation, tranquility, aversion to criticizing others, compassion, freedom from greed, gentleness, modesty, determination, courage, forgiveness, fortitude, cleanliness, being freed from hatred, are the qualities with which, O! Descendant of Bharat, the persons of divine nature are endowed with.
Lord, in this Chapter, vividly describes the nature and qualities of the persons with divine nature and those with demonic nature,
Three types of persons are found in this world, those with demonic nature, and those of divine nature and still others of mixed nature.
99.5 % of human beings are endowed with mixed nature.
Very rare are those who have complete divine nature
But there are certain human beings who have comparatively more of divine qualities. There are certain people who are imbibed with more of demonic nature. Even they too have divine bent of mind towards certain things.
Qualities described above are those qualities which a person seeking realization develops fearlessness, purity of mind, constant fixity in the yoga of meditation for self realization, charity without any desire for return, control of senses and performance of penance, study of holy scriptures, chanting of god’s name and his praises, suffering hardship in discharge of one’s sacred obligation and straightness of mind.
Non-violence, truthfulness, absence of anger, renunciation, tranquility, aversion to criticizing others, compassion, freedom from greed, gentleness, modesty, determination, courage, forgiveness, fortitude, cleanliness, being freed from hatred are natural qualities of the persons having and developing divine nature.
These persons are always eager to seek self realization. they perturb to see that human beings suffering from miseries because of attachment with material nature.
They try to convince them that they too can go to godhead by devoting themselves to him.
Dambho darpoabhimanashch krodhah parushyam ch I
Agyanam chabhijatasya parth sampadamasurim II (4)
Pride, arrogance, conceit, anger, harsh speech and ignorance are the qualities of those with demonic natures.
Pride of embodiment, arrogance of health, wealth & material acquisition, high office, excessive pride in one self, anger, talking harshly and ignorance of reality of life are the qualities of person of demonic nature
Nature word is appended to both, divine as well as demonic.
Self soul is fragment of supreme soul. Supreme soul has been given a freedom to self soul to remain attached with Lord’s material nature or come back to His fold.
The self soul that is ‘jeeva’ once attached with the material nature through its three modes, started identifying itself with intellect, mind, senses and body and invited never ending bondage.
Ego, pride arrogance, conceit, anger, harshness ignorance are the causes by which a being comes in permanent contact of material nature. By this, the eternal self fastens itself with material nature. It becomes so conditioned that it identifies itself with accumulation in the form of body, mind, intellect, senses. It never tries to untie this knot, because of delusion caused by ignorance.
Demoniac manifested self soul takes all these qualities from the previous karmic attachment. While in the womb of their mother they develop these qualities.
With growth of body they degree of these qualities intensify.
King Van in his childhood started killing small children by throwing them in river. When grown up he acted cruelly. after ascending thrown he caused so much misery to his subject that ultimately he was killed by the sages by inflicting a curse.
Daivim sampadvimokshay nibandhayasurimata I
Ma shuchah sampadam daivimabhijatoasi pandav II (5)
Devine nature liberates the self soul but on the other hand demoniac nature binds the self soul.
But Arjun you are not required to grieve as you are born of divine nature.
Demoniac nature causes bondage of ‘self soul’ whereas divine nature leads it to liberation.
A person performing his regulative duty, assigned to him by his nature, is situated transcendentally. Lord assures Arjun that he should not worry as he is situated in transcendental qualities conducive to liberation.
Dvuo bhutsargo lokeasmindeiv assur ev ch I
Devo vistarshah prokt assur parth mey shrirhu II (6)
There are two types of creation of beings in this universe, the divine and demonic. I have already explained qualities of divine nature, O Parth! Now listen from me the qualities of demonic nature.
Lord Krishna states to Arjun that he has already explained the qualities of beings possessed divine nature; he now explains the qualities of beings having demonic nature.
Shri Krishna has explained the 26 qualities of divine natured persons.
Beings include Demigods, demons, human beings and all other beings.
Even a beast can be found of being divine nature and human can act in a demonic way.
The qualities vary from being to being due to extent of attachment with a particular mode of material nature.
Parvritim ch nivritim ch janah na vidur assurah I
Na shoucham naapi chacharo na satyam teshu vidyate II (7)
Beings of demonic nature don’t know as to what to do and what not to do, they also lack cleanliness nor good behavior nor truth
This eternal message of Lord Shri Krishna is meant for human beings.
The nature of other beings has been pointed out for comprehension.
The other beings are born to undergo the fruit of their attachment with the material nature.
While dominated by mode of purity self soul gets the embodiment of demigod.
Lower entities are born due to ignorance.
Only human beings are in the middle. They have golden chance to go to home, get the body of demigods or go to lower worlds.
The choice is with the human beings.
Adopting divine qualities lead to liberation and demonic qualities lead to lower births, mixing both of them ensures birth in human planet.
There is divine option.
Complete deviation from three modes of qualities leads one to Godhead, back to home, in the service of Lord Krishna.
Those having demonic nature don’t know how to act according to regulations lay down by scriptures nor do they want to know.
They act as per their whims.
Asatyamapratishthitam te jagadahuranishvaram I
Aparasparsanbhutam kimanyadkamhetukam II (8)
They call this world an illusion and without any foundation.
There is no God to control it.
This world is without a cause. It is produced by sex desire and its MATERIALISTIC fulfillment.
These demonic natured persons call this world a result of material transfusion called Big Bang. Sexual inter actions of beings being root cause for its expansion.
Desire and fulfillment of lust causes the illusory world. It is without a foundatio0n.it is without God.
This world has come into existence because of materialistic union caused by desire and sense gratification.
Their simple theory is that existence has come into being because of desire and its satisfaction.
They believe that there is no controller of universe.
As a child is born out of union between man and woman, this world has born out of action and reaction of material energy.
They deny any existence of soul or supreme soul.
For them life emanates from materialism and chemical reaction. They deny the fact that life comes from life. Sense gratification is, in their view, cause of this universe.
Etam drishtimavshtabhya nashtaymanoalpbhudhya I
Parbhavtiugrakarmarh kshayaye jagtoahitah II (9)
Engrossed in such an unrealistic view of the universe, these lost souls of lesser wisdom engage themselves in horrible acts intended to cause harm to this universe.
These less wise intelligent persons of demonic nature, who have lost their conscience, engage themselves in horrible task to destroy the civilization.
The persons who invented atom bomb and other dangerous weapon of mass destruction have no other purpose than to cause havoc.
The terrorists have this nature.
Kamamashirty dushpuram dambhmanmadanvitah I
Mohad gritvaasadgrahan parvartanteashuchivaratah II (10)
Attached to insatiable sensory lust, absorbed in conceit of pride and false prestige, they take impure vows and flourish.
This is the state of persons having demonic nature. These people don’t believe in soul. They deny existence some one supreme and divine having control of entire universe.
They take impure vows out of ego, pride and false prestige of materialistic possessions, their ego of embodiment attaches them to insatiable lust of sensory enjoyment.
Chintamaprimeyam ch parlayantamupashritah I
Kambhogparmaam etavditi nishchitah II
Ashapasshshatyerbadhah kamkrodhprayarhah I
Eehante kambhogarthamanyaenarthsanchyan II (11-12)
They are engrossed enumerable anxieties till their end and they think that sensory desires and their satisfaction is the main purpose of life.
Bounded by hundred and thousand of desires, they indulge in sense gratification, they earn money by unjustified means to meet their desires.
They are engrossed in hundred and thousand of anxieties relating to their desire for sensory gratification till the end of their life. Never thinking about as to where from they have come, where they have to go after their death, what is the purpose of this human form?
For satisfying their sensory desires, taking it as their prime motive they indulge in earning money by unjustifiable means.
Hounded by numerous desires for sensory satisfaction, they are absorbed in lust and anger, they acquire ‘wealth’ and property by illegal and unjustified means entering into cut throat rivalry and enmity.
This is the queer picture of so called modern man.
From morning till evening this man is always engrossed and bitten by numerous desires relating to himself, his family, his wife and children, his relatives, making endeavors for acquisition of wealth and property by hook or crook.
These persons never think of Lord and his beautiful creation.
There is no end of their desires.
They have divided mind which makes them thinking on various projects for obtaining sense objects.
According to them it is the prime concern of human form.
They are not able to differentiate fair or foul means of earning wealth.
Acquisition of wealth is their sole purpose of life.
They don’t realize that the wealth shall remain here and for this one is not required to indulge in malpractice.
For obtaining wealth they even cheat not only outsiders, but don’t spare their nears and dears. They even don’t hesitate to acquire wealth by indulging in criminal activities.
Idamadya mayya labhdamimam prapyase manortham I
Idamastiidamapi mey bhavishayati punardhanam II
Asso maya hatah shaturhanishaye chapranapi I
Ishwaroahamaham bhogi sidhoaham balwan sukhi II
Adhayoabhijanvanasmi koanypasti sadrishyo maya I
Yakshey dasyami modishye itiagyanvimohitah II (13-15)
He says I have attained this wealth and I shall obtain this much money according to my scheme. This wealth is mine now and it will so much increase in future.
I have killed this enemy and shall kill all other enemies. I am the Lord, I am the enjoyer, I am perfect, I am strong and I am happy.
I am wealthy surrounded by wealthy relatives and friends; there is no match to me. I shall conduct sacrifices, charity and shall enjoy. In this way, these persons are deluded by ignorance.
Lord draws a true picture of persons having symptoms of demonic nature.
These people are always affected by pride of embodiment, arrogance of health, wealth & material acquisition, high office, anger, harshness and conceit. They are ignorant of reality of life. They assume themselves in the possession of a huge wealth today with a scheme of accumulating more of in days to follow as per their scheme, without realizing that the lord in form of time is cutting the tree of his embodiment.
They are always involved in satisfaction of his passion for sense objects.
Person of demonic nature are those affected by mode of passion. They always involve themselves in amassing wealth and property. They have no time to think that what he has got, is due to his good deed in past life, but he thinks that he has acquired all this wealth due to his endeavor and hard work.
They say that they have killed the enemy and more killing of enemies shall follow. I am the lord, I am enjoyer, I am successful, I am powerful, I am happy.
Deluded by ignorance they say, I am the richest man surrounded by aristocratic relatives, there is none else like me. I shall perform sacrifices; I shall give in charity and shall rejoice.
Anekchiyvibhrantah mohjalsamavritah I
Parsaktah kambhogeshu patanti narkeashucho II (16)
Confused by variety of mental worries, falling prey to numerous illusions, they deeply involved and attach themselves to sensory enjoyment, they fall into hell.
Falling prey to the vast network of unfulfilled desires, illusioned by various anxieties, deeply engrossed in sensory enjoyment, they make way their way to hell.
Divine nature leads one to realize oneself and demonic nature is sure shot way to hell.
Atamsambhavitah satabdhah dhanmanmadanvatah I
Yajante namyageyeste dambhenavidhipurvakam II (17)
Completely complacent, imputed, deluded by pride, they involve in accumulation of wealth, without following scriptural regulations, they indulge in sacrifice only in name.
They are not tolerant to criticism, thus complacent, they think that they have caused the accumulation of this wealth, thus deluded by false pride of wealth and property; they conduct sacrifices out of arrogance for sake of name without following scriptural injunctions.
Ahankaram balam darpam kamam krodham ch sanshritah I
Mamatampardeheshu pardvishantoabhisuyakah II (18)
The demonic persons become envious of the Supreme personality of Godhead equally seated in their hearts and hearts of all others due to their ego, power, arrogance, lust, and anger.
Demonic person does not like that some one should be addressed more powerful and strong than him. There are examples of Hiranakashapu, Ravana, Hitler, Mussolini, Sadam Hussein and Bin Laden all these have or had no inclination to god. They out of their ego, pride, arrogance, lust and anger become envious to Lord. Out of this envy they torture others.
Tanaham duvishtah kuraran sansaresh naraadhman I
Kshipamiajasramashubhanasurieshav yonishu II (19)
I send those envious and wicked persons lowest among men, I to the ocean of material existence, in demonic species form.
Here the Lord gives another glimpse of his supremacy. Those of demonic nature do not want to be governed by others. They don’t consider them to be subject to Godly dictate but the next birth is decided by the super soul Lord Krishna. The self soul has no freedom in this respect. In Ninth chapter verse 10 Lord has stated:
Mayyadheksherh parkriti suayate schracharam I
Hetunaanen kontey jagatviparivartate II
Arjun! nature works under my supervision bringing forth the whole creation consisting of animate and inanimate beings: it is due to this that world continues to be.
Self soul is not at all free to choose his next body that will determine by virtue of his deeds and quantum of attachment with three evolutes of nature.
Lord Krishna states that those who are envious of me I repeatedly send them to demonic womb to take birth in that form in this ocean of material nature. If one desires to emancipate one self one should immediately go for dedication to Lord Krishna by a complete surrender and unflinching devotion for escaping the repeated transmigration.
Asurim yonimapanah mudhah janmanijanmani I
Mamaprapyev kontey tato yantiadhamam gatim II(20)
On attaining demonic wombs again and again, these foolish self souls never reach me, rather the go to condemnable destination.
The purpose of human form is to obtain our real home from where we strayed in the lap of material nature. Real home is Godhead Lord Krishna whose company is readily available, if one leaves the company of material nature. This is to be done by relinquishing our attachment with what we have been accumulating for time immemorial while under going the cycle of birth and death.
If one still chooses demonic qualities, the Lord has more of demonic wombs to put the self souls in to obtain new demonic bodies. There is no chance of going home. Choice is with self soul.
Lord is going to elaborate as to how to get rid of these demonic qualities.
Trividham narkeasyedam dvuaram nashamatmnah I
kamah krodhahastatha lobhastasmadetat trayam tayejet II
etairvimukatah kontey tamoduvareristribhirnarah I
achartiatamanah shreyastato yati pram gatim II (21-22)
Lust, Anger and Greed, these are three gates of Hell which cause fall of spirit. So all the three are to be given up.
Arjun! One freed from these three gates of hell, one acts for self realization and attains the Supreme Self.
What corrupts an eternal self soul?
Self soul, even being the reflection of Lord Krishna himself is transmigrating from one body to other with no end.
What is the cause?
Identification with mind is the cause!
Lust for happiness from sense gratification arises here.
Lust or desire is the root cause. Lust leads to sense gratification, which further leads to acquisition of sense object. The desire multiplies, when one fails to acquire object, it leads to anger which is the cause of delusion, when sense objects are easily acquired, the embodied self soul desires to acquire more of it. This is greed. These three jointly cause the attachment and identification with material nature.
By and by self soul is so conditioned with material nature that it does not even try to explore reality of life.
Life is eternal and same.
But for these three open gates leading to attachment with material nature are rightly termed as gates to hell. Lust, desire, anger and greed dominate material nature. These three are born of passion mode of nature. passion, desire, lust are so interweaved that one cannot differentiate, lust, anger and greed lead the self soul to hell of attachment with material nature, resulting self soul for his onwards travel from one womb to another.
Lord has advised self soul to detach from theses three to emancipate itself.
Free from three gates of hell lust, anger and greed, self soul tries for self realization and attains ultimate supreme self.
Yeh shastrvidhimutsrjya vartate kamkartah I
Na sa sidhimavapnoti na sukham na param gatim II (23)
He who does not follow the regulation of scriptures to discipline his life and acts under the influence of his whims, he neither attains self realization, nor happiness nor attains his ultimate self.
The Vedic scriptures have laid down regulation to lead a disciplined life and to achieve the ultimate goal of life.
But without following scriptural injunctions, if one leads life as per his whims, he never obtains self realization. He is also deprived of happiness. Ultimate attainment of eternity always evades him. Scripture lay down how to lead pious life. By regulating of life in an embodiment according to these rules, one does not indulge in lust, anger and accumulation of wealth.
Every thing is regulated.
Sense gratification within limit according to regulations leads to peace and prosperity in life. Sacrifice, penance and charity are regulated by these injunctions. The world to day is facing turmoil because of unregulated course of life. Lust, anger and greed are leading one nation to attack other and fight between human to human is increasing all because of lust.
Tasmachchhastram parmarham te karyakaryvayavasittou I
Gyatva shastravidhanoktam karam kartumiharahsi II (24)
The Scriptures are proof of what duty is and what not duty is and knowing this from scriptures, you are entitled to act.
Scriptures are proof for what to and what not to do. So knowing what scriptures say about a particular activity, one is expected to act accordingly.
Scriptures have laid down regulations of material activities.
Following the dictates of Vedas, the material life regulated, one can think of ultimate self thereby transcending three evolutes of material nature.
Passion mode of nature is the cause of lust, anger, greed, acquisition and they tend to corrupt intellect and mind.
These two are the divine elements to which the self soul has identified. These are blessed to attain self realization and go home. But self souls are so engrossed in materialism that they have no idea of self.
Following scriptural regulations the intellect is cleansed and mind is controlled, with these being trained not to usurp the limits of sense gratification. To regulate life the scriptures are required to be followed.
(Thus ends the sixteenth chapter containing yoga of demonic and divine properties, in Shrimad Bhagwad Geeta)
Friday, July 30, 2010
Thursday, July 29, 2010
SHRIMAD BHAGWAD GEETA CHAPTER FIFTEEN
Ath Panchdasho Adhayay
Om Shri Paramatmane Namah
Shri Bhagwan uvach:
Urdhavmulamadhashchshakham
ashvatham prahuravayayam I
Chhandansi yasya pararhani
yastam ved sa vedvit II (1)
Lord Krishna says:
It is said that there is eternal Banyan tree having its roots going upwards, branches going downward, leaves of which are Vedic hymns. He, who knows this tree, knows the Vedas.
Lord Krishna describes this universe having a shape of banyan tree with its root upwards and branches downwards, hymns of Vedas as its leaves.
As it is the result of three modes of nature, the universe has been regularized by the directions issued in the verses of Vedas describing regulations for all aspects of material as well spiritual aspects human life.
For example it provides for regulation of productive sense by providing institution of marriage, for housing it provides with Vastu Shastra. For education and progress of society every field has been covered in different hymns of Vedas. Development of atomic energy is part of Vedas.
Every aspect of material energy has been vividly described in the text of Vedas.
Last parts of Vedas relate to the ultimate Supreme Self.
These are the experiences of saints, scholars who made search of Supreme.
These describe the realization of great saints who passed their experiences to their disciples.
This wisdom can be experienced by a true seeker.
This universe has assumed this shape from the eternal Lord having his abode in the eternal world in upper skies. Coming into being from eternal having its abode in above, roots of this tree go upwards.
Below almighty, there is creator Brahma by whom the different forms have been created through power bestowed by Lord.
This material world is described in the hymns of Vedas with regulations to provide systematic development and control. Who knows this secret knows this universe having upwards roots and branches towards lower side, leaves imbibed in Vedas.
Adhashchourdhavam pristastasya
shakha gurhparvridhavishayparvalah I
Adhashch mulanianusantatani
karmaanubandhini manushyaloke II (2)
The branches of this banyan tree spread downwards. The branches of this tree also have roots down wards because of three modes of nature causing birth and rebirth of species as per their attachment with mode of goodness, passion and ignorance.
The twigs are sense objects.
Attachment with the three modes of nature are the roots of this tree expanded to lower part, also to earth having human beings, animal, birds and other form of species.
Those attached to mode of goodness belong to higher planes of demigods, those of passion come to earth in human form and ignorance lands the self soul in lower form.(verse 18 of chapter 14 also explains this)
A banyan tree having its root unto lord upward as explained and expounded in hymns of Vedas. The branches of this imperishable tree expand to lower part and go up to human plane. Its twigs are sense objects.
Attachment of self soul with the three evolutes of material nature is the real cause of this universe.
Demigods are result of attachment with goodness in higher planes, human and other lower forms on earth, sea and sky because of fruitive action.
With attachment and identification with these three modes of nature the continuity of universe is maintained in a systematic way that this transient universe appears to be permanent.
This universe is daily changing but we still assume it to be permanent.
The human body is the queer picture of this universe.
If one closely watches the shape of human body, one can understand the shape of this universe.
The controller of human body is self soul pervading in every part of body system.
Mind, intellect, senses, sense object, every thing follows below, every part following the natural course under the effect of our previous lives’ attachment with the modes of nature.
It is like Lord Krishna situated overhead the universe controlling the whole universe by entering into it.
Na rupamaseh tatouplabhayate
aanto na chadirn ch samprishitha I
Ashvathamenam suvirurhmulam
Asangshastrerh drirerh chhitva II
Tatah padam tatparimargitavayam
yasmingate na nirvantante bhuyah I
Tamevchadayam purusham parpaday I
yatahah parvriti prisitah purarhi II(3-4)
Existence of creation tree as described herein above does not turn out to be in exact form as illustrated in the verse, for it has neither beginning nor an end, nor even stability. Therefore felling this tree which is not firmly rooted, with formidable axe of dispassion, one should diligently seek that Supreme state of Lord, having attained which there is no return.
Having resolved that he stands dedicated to that primeval being Himself from whom this beginning less creation has come into being, he should dwell and meditate upon Him.
By putting in mature thought, the banyan tree as represented in the above verses cannot be found by wise one.
This banyan tree has neither had a beginning nor has neither an end nor it is stable.
Lord has explained the universal tree looking permanent to every living entity but it is not known as to when it came into existence, when it is going to cease, nor can even one see any stability of it.
This material world is transitory.
Even the body, mind, intellect, sense and their objects are all temporary.
Wise can look at its ever changing phenomenon.
Even the body which is very dear to one, silently changes without a murmuring.
This impermanent banyan tree does not have strong roots.
Today the embodiment who is dear one may die without any ailment or other natural notice.
The roots which appear to be binding should be cut with axe of dispassion and detachment. Then one should go to that eternal supreme state attaining which self soul traverses the cycle of transmigration. From this eternal destination self soul has no return.
Nirmanmoha jitsangdosha
Adhiyatamnitya vinivritkamaI
Duvendeirvimuktahsukhdukhasangayer
Gachhantiamudhah padamavayayan yat II (5)
Those who are free from false pride and illusion, who have transgressed the defects of attachment, who are always immersed in self, who have renounced material desires, free from dualities of material energy, unaffected by happiness and distress, attain that eternal abode.
Shrimad Bhagwad Geeta is not secretive.
This is an open message from Lord Krishna himself. It has been delivered for the embodied self soul for their emancipation.
It is very easy to grasp.
Idiots and ignorant state that message in Shrimad Bhagwad Geeta is meant for those who renounce the world or who are hermit.
Lord has no where prescribed in whole of his message that one has to leave the world to attain Lord. Every one having human form has a right to realize his self. The body has been blessed to undergo reaction in form of happiness and distress. These are mental state. They are bound to come in life in embodiment. Realize that your real form is consciousness and body.
This message is being delivered at crucial moments of war between the warring factions of a family.
This is an eternal message to be free from cycle of transmigration in this embodiment.
Lord is advising Arjun to attain the abode of Lord by fighting his enemies as his natural duty, without any desire for its outcome favoring him or his side.
One who is free from illusion and false pride of embodiment and material acquisition, who have transgressed the material attachment of body, mind, intellect, senses and sense objects in form of dears and nears, material acquisitions meant for sense gratification, completely absorbed in the self, free from desire of worldly possession, free from dualities of materialism, impervious to happiness and distress, they go to that eternal blissful abode of Lord.
Lord Krishna describes that blissful abode in the next verse:
Na tad bhasyayte suryo
na shashanko na pavakah I
yadgatva na nivartante
taddham paramam mam II (6)
The Supreme abode of mine is neither illuminated by Sun nor Moon nor the fire and on reaching which there is no return.
The abode of Lord is self illumined. It is the illuminator of every thing.
Lord Krishna in chapter 13 states:
Jyotishamapi tajjyoti tamsa param uchyate I
Gyanam geyam gyangamayam hridi sarvasy vishthitam II
( 13.17)
That Supreme Brahman /Self /Omnipresent is source of all energies and entirely beyond Maya.
That Godhead is the knowledge itself, only one to be worth knowing and attaining Him through real wisdom.
He is particularly seated in the heart of all.
The Supreme Self can’t be illuminated by the Sun or Moon or element of fire.
Reaching this eternal abode, the self soul has no return to transmigrate material world.
By following subtle illustration of embodiment, one can conclude that the omnipresent illuminator of entire universe can not be illuminated by Sun, Moon or fire as they are drawing their energy from him.
For self soul is enlightening this entire material body.
Sense of smell is known through nose, sound through ears, touch through skin, form by eyes, taste through tongue, while all these senses are illuminated by mind, mind by intellect and what illuminates intellect is almighty divine self soul.
All these collectively cannot percept the self soul.
This verse is connecting verse of previous two verses four and five.
The material world is transient.
But the eternal abode from which self soul started its stupid journey to the material world to gain supremacy like that of Lord is self effulgent.
Reaching there once, there is no return.
But to reach there, one has to surrender all his attachment to Lord. Verses 4 and 5 above give direction of reaching that abode of Lord
Before this many have reached that place.
At many places lord tells us this. In chapter four in verse 10 the Lord assures self soul:
Veetragbhaikrodhah manmaya mamupashritah I
Bahvo gyantapsa puta madbhavamagtah II (4.10)
Completely devoid of passion, fear and anger, completely absorbed in Me, wholly depending upon Me, and purified by the penance of wisdom, many have come to Me even in past.
Desire, attachment, passion, craving, obsession for any thing, all are tormenting for a seeker of self realization.
One with eyes of spiritual wisdom can feel the presence of Lord by shedding all these elements born out of ignorance of self.
The omnipresent Lord envelops this entire universe like a small particle.
Lord says in chapter 10 verse 42 of Geeta:
Athva bahunaetain kim gyaaten tuvarjun I
Vishtabhayamiahamidam kritsanekanshen sititho jagat II
What more you require to know Arjun! I sustain the entire universe in a part of myself.
When the entire universe is being sustained by the Lord Krishna in a small part of himself, the Sun, Moon or fire cannot illuminate him.
Those who had attained the spiritual knowledge and wisdom and have already attained Lord there from; have been absorbed in eternal service of Lord himself.
To attain that oneness with Lord, self soul has to realize itself and see self as one in all and then all in supreme self Lord.
What one actually sees is embodiment created by act of nature and not the consciousness which is torching the embodiment.
When one completely sheds passion, desire, fear, anger, absorbed in the Lord Krishna, one’ mind is purified, and one thus attains knowledge and wisdom.
Then one ultimately obtains blessing of Lord by attaining eternal service of Infinity.
That is the Lord himself (it is like a river merging in ocean) consciousness merging in Super Consciousness.
One has to wisely know that acts of embodied soul are natural and act of Lord Krishna are divine:
Janam karam ch me divayamevam yo veti tatvatah I
Tayaktva deham punarjanam neiti mameti so arjun II (4.9)
Arjun! My birth and activities are divine. He who knows this in reality, on leaving the embodiment, is never re-born but comes to me.
Eternal divinity is sustaining this entire universe, it envelops it from outside. It is in it and outside it.
A human being tries to attain the stature of almighty by making accumulation of wealth and material gains.
All the material has to vanish in specific period. But this period is uncertain. That is the reason the mind identified by self soul contemplates the embodiment as eternal. Self soul himself is eternal but not the material body. Even knowing that the acts of divine self are divine entails liberation of embodied self soul.
Lord is not an entity.
None else can be so.
Incarnations of Lord are divine.
They are not controlled by the material nature; rather it is Lord who controls the material nature.
By all this, one can infer one’s own position.
Even the earth planet is illuminated from the light reflected from Sun and Moon is being enlightened from the light of Sun reflected from earth.
This also concludes that these objects are not powerful to illuminate Lord; rather they are illuminated by the power of Lord.
Mamevansho jeevloke jeevbhutah sanatanah I
Manahshashthaniindriyarhi parkritsathani karshayati II (7)
Self soul, my eternal fragment in form of living entity, situated in material nature, struggles with six senses including mind.
Here is the secret of life.
Embodied self soul is the eternal fragment of Lord Krishna.
The consciousness in this embodiment is the part of Supreme Consciousness, infinite Lord.
This infinitesimal self soul has all qualities of supreme self with its independent existence.
Making stupid misuse of this slight independence, this self soul identifies with material nature.
This self soul exists in the embodiment is confirmed by following verses:
Dehinoasmin yathadehe komaram youvanam jarah I
Tatha dehantarprapatirdhirastatra na muhayati II (2.13)
Just as birth, boyhood, youth and old age are attributed to the soul through its body, even so it attains another body in the process, and wise man is not deluded about all this.
Assertion of Lord Krishna in this verse is eye opener for human beings.
They should be very happy to know that they are originally eternal fragment of Lord infinite and not the present body. It paves an easy way for those who want and wish self realization.
Now one can start seeing through the scene presented in this verse through which a self soul has to pass while identifying with cover of embodiment.
A self soul first obtains a womb. According to its karmic reactions of goodness, passion and ignorance initiation of embodiment starts in womb of mother through a father.
After birth the embodiment has to pass through helpless childhood, then boyhood, youth, old age.
After cessation of life period, it obtains another body in a natural course of cycle of life and death, if he attaches itself with actions and their results.
Self soul is free like that of supreme self but not like him.
Embodied Soul actually wants to establish its Supremacy like Lord but with the help of material nature.
How it is possible?
Exercising its minute freedom, though being powerless, it encounters powerful material energy of almighty Lord infinite.
By way of sense gratification and accumulation of wealth, it desires to establish supremacy.
By coming into contact with material energy in form of body, mind, intellect, senses, he identifies itself with them.
It suffers transmigration only because of its attachment with nature and its qualities.
As it obtains body, it develops childhood, boyhood, then transforms to youth. Old age comes without his desire to face it. Self Soul remains the same self in all these changes in embodiment. It is the development of mind and its faculties with which the living entity consciousness identifies.
It attains other embodiment due to the result of its attachment to exhaust the fruit of identification with reactions. It may attain liberation in a moment by detachment.
Action and its fruits result in a unending account.
This account accumulates with continuous identification with material energy and its evolutes.
Knowing this, the wise does not attach himself with the actions or their results.
There has been no self soul who has obtained same incarnation as was its previous one. Every time it has new clothing.
And why all these beings are having different shapes, forms and structures.
This is all modification of self due to karmic reactions.
In this verse Lord Krishna has addressed ‘self soul’ as ‘my part’ that is clear from this that the self soul has a deep and real relation with Lord.
It had no relation with the material nature to which it has identified.
Due to this wrong identification the self soul has invited self bondage, in karmic prison.
Embodiment results from the combination of mother and father but here in the case of self soul, it is only father who has spread himself in the self soul of all beings.
Self soul has no concern with the material nature.
This material world is alien to us.
We have identified our selves with material body, mind and senses.
Self soul is struggling with these forms of material nature.
The entire world including the heaven is foreign for self soul.
Where ever it may go it will have to enter into transmigration, till it recognizes its eternal nature.
This is self soul’s struggle that it wants to be happy in the company of material nature in form of senses and sense objects, but instead of getting happiness from sense gratification, it gets itself more entangled.
The net result is that self soul is vigorously and forcefully chained in bondage.
Resulting unending miseries, dualities and attaining no happiness from Life after life, body after body.
In our pursuit of seeking happiness from material energy we have preferred to detach ourselves from Lord Infinite to whom we really belong. The self soul has become so much conditioned with material nature that it does not wish to shed its company.
By looking face of the body in mirror, being called by others by a particular name, it got from this world, self soul identifies itself with cover in form of body consisting of five elements, it identifies with those actions which are the reactions of its previous attachment in earlier embodiments.
Moreover it wishes to obtain fruits of those actions which are not its. If this goes on in this embodiment, it is not going to be a happier state either as this the position shall continue in next incarnation of material body, but it is not certain which form this self soul is going to get.
It is better to make full use of this golden opportunity of human form.
Recognize that you are not body; you are self soul witnessing all acts of body impartially, so as to clear sins and self soul is twinkling like pure diamond. With body, mind, intellect, and senses, yogis see actions being done by material nature in form of three evolutes and detached they obtain freedom from bondage and go in the service of Lord Almighty.
Lord Krishna says in chapter five :
kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II (5.11)
Karamyogis do act through senses, mind, and body as well only for self purification, shunning attachment with them.
Ego and attachment with body are the feelings which basically bind soul with embodiment which is result of past deeds arising out of qualities of nature.
Human embodiment is meant for attaining liberation. The yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification.
Karamyogis do perform duties resulting from past experience and undergo sorrow and happiness alike.
The actions are never binding; they rather purify the self soul from sins. Word ‘sin’ has been rightly explained in verse 13 of chapter three:
Yagyashishtahshanah santo muchayante sarvkilvasheye I
Bhunjante te agham papah ye pachantiatamkararhat II (313)
The wise men who partake what is left over after sacrifice are absolved of all sins. Those sinful, who cook for only nourishing their body, eat only sin.
The message of Lord Krishna is clear. What ever we do, it should be done with a spirit of sacrifice. attachment with actions is fraught with danger of being involved in continuous transmigration, sacrifice to gods and Lord of all deeds whether good or bad coming through nature are sacrificed to Lord and then the ever free soul goes to Lord himself without any fear of migration from one body to other.
Binding is the identification of self soul with those action and desiring fruit for those action is one acting like a thief desiring others property.
Blessed with intellect a soul in human form can attain liberation by doing away with attachment. Devotion to Lord in simple way is that desire for fruit of acts is no more and all acts which are occasioned by senses, mind and body are surrendered to Lord.
Attachment completely banished from life span in a particular embodiment, detachment purifies it and pure soul leads to Lord.
Lord Krishna has assigned the embodied soul easiest way to achieve self realization but the impact of his unimpeachable three folded power of material nature is so great that even liberated soul have every chance to fall prey of it.
Height of illusion which has been caused by Material Nature.
yuktah karamfalam tyaktva shantimapnotineshthkim I
ayuktah kamkarerh fale sakto nibadhayate II ( 5.12 )
By offering fruit of actions to Lord, a Karamyogi attains lasting peace in form of self realization, where as the ignorant not realizing himself binds his soul by attachment for fruit of acts by desire.
A Karamyogi knowing that he is not the doer and all acts are result of his past deeds, culminating in embodiment, does not attach him with actions nor desires any fruit for these actions.
He also knows that the actions are coming automatically and he is not the doer.
Material nature automatically causes action and reaction, knowing this; the yogis do all actions selflessly and preferably for the welfare of other beings.
Such self soul, seated in body, acts without attachment and witnesses all actions with no desire for fruits of actions. Thus whatever troubles befalls him; Karamyogi takes them as predestined and see an act of kindness of lord.
He takes them as blessings from Lord as they were due to attachment of actions previously done. But whatever is done now, he does not attach himself to them. Thus he enables himself to realize. But ignorant binds him by way of further attachment and desire for fruit of act executed by nature.
Senses, mind and body are the after effect of nature, so whatever is done by these organs are caused by nature, but the self soul so embodied, is actually free. It is only the mind which has attained non- existing attachment; it is the formidable mind which creates desire and the like: thence proceed varieties of actions such as satvica, rajas and Tamas. These lead to rebirth in accordance with reactions of attachment with actions. But if these act done without desire and attachment, they result in liberation.
sarvkarmarhi mansa sanyaste sukham vashi I
navdvare pure dehi nev kurvanna karyan II (5. 13)
A wise man mentally renounces all actions and rest happily in self, relegating all actions to mansion of nine gates.
There may be repetition of facts but these are meant for grasping the real purport of human form. The yogis once tuned to the detachment from body, mind, and intellect. Senses and their objects, attain unalloyed peace. They renounce the entire wealth.
They can even sacrifice the wealth of entire universe for seeking self realization.
Actually there is truly no more enliven and exhilarating experience than fully dedicating one self to selfless service, considering every image, the image of lord himself.
The human body consists of nine openings which are gateways of senses. Individual soul seated in embodiment assuming it the doer, is not doer in real terms.
It is the mind which thinks of sense objects and inspired by intellect it prompts a particular sense, to act through its outlet.
All sense outings are performing with their objects and onlooker soul has nothing to do with those acts. But an assuming doer ship and its desire for fruit of act done by senses; mind and body lead to bondage.
So a sage with awakened self witnesses all acts being done through nine outings of body and remains a happy lot enjoying its own bliss.
He reflects on bondage and liberation of the self through the pursuit of knowledge.
Bondage consists of attachment with senses and liberation in their control. therefore a sage, controlling all his senses, looks upon everything in lord, deriving great bliss from self, turning away from petty desires.
As earlier said in verse 3 and 4, the beginning, the end, or real form of this world tree is not perceptible. Its roots are desires, having cut its roots of this tree by mighty axe of detachment and self knowledge; self soul should seek that supreme abode from where there is no return to this mortal world. Identification and attachment are two mighty weapon which cause bondage as well as liberation
Shariram yadavapnoti yachchutkramati ishwarahI
Grihitvaetani sanyati vayurgandhanivashayat II
Kshotram chakshuh saparshanam
ch rasnam ghrarhamev ch I
adhishthay manashchayam
vishyananupsevate II (8.9)
As the air takes away fragrance from its source, living entity while obtaining a new body or leaving a particular embodiment, or while staying in a body, it carries these senses and mind.
Living entity obtains Ear, eyes, the organ of touch, taste and smell as well as mind and enjoys the sense objects through them in new body.
While the living entity situated in a body, leaving or obtaining a new body in the process of karmic cycle of transmigration from one body to another, takes these senses and mind with it like air taking fragrance from a flower.
One cannot see this process of fragrance being taken away by air but one can seemingly smell it.
The process of living entity taking six senses including mind cannot be perceived by ignorant but wise can see it. On obtaining new body, the conditioned self soul again starts its struggle with these senses, mind, intellect, to get happiness out of sense objects but it does not dawns upon it that the human form has bee blessed for realization and not for accumulating material prosperity.
Utkramantam sithitam vapi
bhunjanam va gurhanvitam I
vimudha nanupashayanti
pashayanti gyanchakshushah II
yatanto yoginashchenam
pashyatiatamaniavasthitamI
yatantoapiakritatmano nainam
pashayantiachetsahII (10-11)
Not ignorant but realized one can feel the presence of self soul while living in body, while enjoying the sense objects or when leaving the body.
Wise percept this soul through eyes of wisdom but ignorant even while making efforts, can not realize them.
Persons of self knowledge having realized themselves can perceive the self soul leaving the embodiment, seated in embodiment and posing to enjoy the sense objects, through sense organs.
They are capable of perceiving self soul being eluded by the three evolutes of material nature, but this perception is not possible for those who are ignorant. Faculties to see these realties are always available to all beings, but human form is, comparatively an easy instrument to access this goal.
Ignorant cannot perceive living entity departing from the body, staying in the body, enjoying sense objects by associating with material body and its being under the spell of modes of material nature but men of wisdom can see it.
One has to minutely observe as to what is the reality.
As a trader takes away his shop from one place to another and start functioning his business on a changed venue, the self soul being conditioned to enjoy senses objects through sense outlets starts the functioning of senses through new body which it attains due to karmic action and reactions. as it has been conditioned to do so, it does those acts of sense gratification in new bodies because of attachment and desires for sense gratification. the self soul has been going into embodiments of higher and lower species for the time immemorial. this virtual chain of birth and death don’t stop till it becomes desire less.
Vihay kamanyah sarvanpumanshcharti nispriah I
Nirmamo narahankarah sa shantimadhigachhati II (2.71)
When a living entity gives up his desires for sense gratification, who lives free from desires, who gives sense of proprietorship over material possession, which is free from false pride and ego, he obtains lasting peace.
Conditioned self soul indulges in seeking pleasure from sense gratification, so it gives preference to body, mind, intellect and senses, forgetting and ignoring its real self. to attain happiness from senses, it pretends to put in hard work and accumulates wealth but it never thinks of the real self. Senses lose their taste for material enjoyment when they develop higher taste for the nectar of spiritual bliss. Actually attainment of spiritual bliss is the real fulfillment of purpose of human incarnation of spirit. a purified soul will refrain from doing wrong things arising from residual and subtle desires for sensual pleasures.
The yogis, striving for perfection, behold the living entity abiding in their inner psyche as consciousness, but the ignorant whose inner psyche is not pure, even though striving, cannot perceive him.
Yadadityagatam tejo jagatbhasyateakhilamI
Yatchandramasi yachchagno tattejo vidhi mamkamII
Gamaavishya ch bhutani dharyamiahamojsa I
Pusharhami choshadhi sarvah somo bhutva rasatamakah II
Aham veshvanaro bhutva pararhinam dehamashritah I
Pararhaapansamyuktah pachamianamchaturvidham II
Sarvasya chaham hridi sannivishtho
Matah smiritirgyanapohonam ch I
Vedeshch sarverahamev vedyo
Vedantkritvedvidev chaham II (12-15)
The brilliance which Sun illuminating entire universe, the splendor of moon and fire, come from me.
I enter into all planets and sustain all the living entities by my energy; I nourish all vegetation by becoming juice supplying Moon.
I am power of digestion in the bodies of all living beings and by balancing incoming and out going life air in their bodies, cause digestion of all four kind of foods.
Seated in the hearts of all living beings, I am the cause of memory, wisdom and forgetfulness, I am to be known by the Vedas, I am the complier of Vedas and end of Vedas, and I am the knower of Vedas.
The nature of self soul is that it is attracted toward important and beautiful things. Even in embodied state, it identifies itself with body, mind, intellect, senses and continues to be attracted to many other embodied self souls having beautiful skin or wealth or opulence in any form.
In its quest to become equaling to almighty, it was attracted to the material nature of Lord and caused its bondage. it still continues to identify itself with so called important things and persons.
Lord here is telling that magnificence, brilliance and splendor with which the sun illuminates entire universe is coming from him. Moon and fire draws all their grandeur from him.
This is revelation which exists but self soul identifying with a Skelton consisting of bones, flesh, skin, blood, sweat, spit, and all sorts of dirty substances, does not see it. The grandeur of sun, moon and fire depicts the spectrum of all powerful lord of universe.
Every one of us knows that there is dome superior power holding the entire universe in a perfect order. So here is other revelation.
Lord enters the planets of entire universe to hold them in a perfect order some where under the law of gravitation and somewhere without it. There are different planets floating in the galaxies.
There is enumerable number of galaxies, by entering the whole sum of universe holds it by his power but a self soul identifying with body does not try to understand it, they still opt to explore the universe instead of realizing themselves.
The Lord being moon nourishes all vegetation by filling them with their respective juices, sweet so sour or poisonous.
The digestion system in beings is controlled by the fire of digestion, the lord in form of this fire in the bodies of beings causes digestion of four kind of food eaten by them by regulating the incoming and outgoing life air. (Four type of food is one eaten, drunk, licked, and sucked)
The Lord in form of universal strength holds the planets, in form of Moon he nourishes vegetation, and by becoming the digestive force he causes digestion of food.
In this way every activity is being performed by Lord in one way or other.
Why then the embodied self soul considers itself the doer.
It is just like a dog walking in the shade of bullock cart assumes itself driving the cart.
Till now thLord Krishna has described that he is the source of brilliance in Sun. Moon and fire.
Now Lord Krishna is telling as to where he is resting.
He is seated in the core of your heart..
Lord seated in the core of hearts of all beings causing memory, wisdom and forgetfulness.
This is the epitome of revelation.
If still you require a proof of lord, think why you forget the food you ate yesterday or some days earlier. You have forgotten, this faculty belongs to Lord Krishna.
So every thing is Lord himself.
The memory is by intellect.
Lord says in chapter 7 verse 10:
Budhibudhimatamasmi
I am the intellect of intelligent. So if he says that memory, wisdom or knowledge and forgetfulness is because of him, what is there to astonish?
Rather it is a chance to recognize yourself in form of living entity as divine consciousness and not a body frame as you are being called by your relatives and whole world addresses you like that.
In 10th chapter Lord Krishna reveals:
Budhirgyanasanmoha kshama satyam damah shamah I
Sukham dukham bhavoabhavo bhayamabhayamev ch II
Ahinsa samata tushtistapo danam yashoashah I
Bhavanti bhava bhutanam mattev prathakvadhah II (10.4-5)
Intelligence, knowledge, freedom from doubt, forgiveness, truthfulness, control of senses, control of mind, happiness, unhappiness, birth, death, fear, fearlessness, and also
non- violence, balance, satisfaction, penance, charity, fame, infamy- all these qualities of living beings are created because of me
Now Lord has opened the vista to see him in your self. We are proud of calling us as self viz myself, thyself, your self, their selves, them selves, himself, her slef. where from we have prefixed this self with all bodies. this shows that my, her, his ,their ,our, your are the symptoms of a particular type of bodies or number of bodies but self is common and same in all.
This self is nothing but the consciousness addressing itself a body.
One can often hear that a particular person was beaten by his torments till he lost his consciousness. This is a general perception of life. This life is never miserable but by identifying yourself with embodiment and action caused by the good and bad reactions of previous attachment and identification and desires for fruit we are already in bondage of transmigration. Let us go to identify ourselves with the original form of us, an eternal servitor of Lord and go back to our real home.
In chapter seven he has said that he is life in all
Jivanam sarvbhuteshu (7.9)
Presence of life factor in all creatures is the sign of presence of Lord in them. Without that life the creature is dead. Body minus life is always dead. If life is there, it is because of Lord’s presence in all.
Attributes of intelligence, knowledge, freedom from doubts and delusion, forgiving, speaking truth, controlling senses, controlling mind, happiness, distress, coming into being, death, fear, fearlessness, non- violence, equanimity, satisfaction, penance, charity, fame and infamy, all these qualities of living beings are because of life which further means because of Lord.
So there is nothing which belongs to the self soul. It is due to non existing attachment that self soul has embarked upon ‘ego’ of self being an embodiment.
The different qualities of beings are created by Lord himself but he is beyond those qualities.
It is only the self soul who has identified itself with those qualities and caused a trouble for it.
Good or bad actions, qualities, all sacrificed to Lord become meditation and worship of Lord, and liberate the self soul from the cycle birth and death which are fruit of actions and reactions.
If the creatures are not alive or conscious then an embodiment and qualities have no relevance.
A conscious body can act and perform functions of all the above qualities not a dead body. Feel the presence of Lord in your self in the form of these qualities. These are not the qualities of dead wood that are your body. Even the cohabitation with your spouse, you are supposed to enjoy because of the presence of Lord himself in this body.
Again Lord says in chapter seven:
bahunamjanmanamante gyanwan mam parpadayte I
vasudeva sarvamiti sa mahatama sudurlabhah II (7.19)
After numerous incarnations of various beings on attaining last incarnation as human form, the wise man surrenders unto me realizing that I am the cause of every thing.
Lord Krishna says that after enumerable incarnations in the form of different species among total of 84 lac, a wise man in his last incarnation as human form, meditates me as every thing, in every form, such a person is scarcely available.
In second part of this verse the Lord again exposes himself to every one.
The Lord is the creator of scriptures, knower of them, to be known by Vedas and also the scribe of Vedas.
The ending part of Vedas is called ‘Vedanta’
This part of scriptures consists of the method of realizing Lord infinite.
This part is the only part of Vedas which deal with the attainment of self realization.
Remaining part of these scriptures vividly lay down the principles of attaining material prosperity.
Lord himself is the creator of scriptures, he is in their form, he is to be known by them and end part of Vedas he himself.
This is the pure description of Lord himself.
He is our inner self.
He is very dear to us, very near to us.
We can realize him.
He is exposing himself in every thing around us but we are
closing our eyes just like a pigeon closes its eyes on seeing a approaching cat.
But this closing of eyes is not going to save us from cycle of transmigration.
Lord is most near to us.
In verse seven he has already declared;
Mamevansho jeevloke jeevbhutah sanatanah I
Manahshashthaniindriyarhi parkritsathani karshayati II (15.7)
Self soul, my eternal fragment in form of living entity, situated in material nature, struggles with six senses including mind.
But because of identification with material nature and its evolutes the self soul has been away from the Lord.
Leave attachment with body, mind, intellect, senses, and sense objects.
Let the nature play its game.
Be an onlooker as you are.
You are thus free.
None of material nature belongs to you nor do you belong to them.
All relations and attachments are transitory.
Open your eyes.
Even the body with which you are so attached and make a false pride of it shall be destroyed by this cruel nature, with which you have identified.
Duvaimou purushou loke ksharashchakshar ev ch I
Ksharah sarvarhi bhutani kutasthoakshar uchayaye II (16)
There are two types of beings, one is destructible and other on is indestructible. The material bodies of all embodied beings are destructible. But the self souls identifying with embodiment are infallible.
This phenomenon is to be comprehended with a purpose of self realization. For the easy access to the central point we should again go to chapter seven wherein the Lord Krishna has described his material as well as eternal nature. He has explained his own wholesome in those verses.
What is described as material nature in chapter seven, it is termed as ksharah and what is eternal here it is termed as aksharah in this verse.
Lord has explained his own wholesome in chapter seven. In these verses Lord explains the supreme self:
mayyasakatmanah parth yogamyunjan madaashrya I
ashanshayam samagram mam yatha gyasaysi tatchhrirhu II
gyanam teaham svigyanam vakshishyami asheshtah
yajgyatwa neh bhuyoanyad gyatawyum avshishyete II(7.1-2)
Lord Shri Krishna says:
Parth! While devoting your mind to me, meditating me and taking my shelter, how you will know me completely, that you, listen from me.
I will narrate you the knowledge along with its science, on knowing which, nothing more remains to know.
manushyanam sahareshukashchit yatayati sidhiye I
yatatamapi sidhanam kashchitmam veti tatwatah. II (7.3)
Lord says that out of thousands of the human beings, one may try to realize and attain the Self/Lord.
Out of those making efforts, only a rare knows me completely.
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)
Earth, water, fire, air, space, mind, intellect , and ego are eight folded different type of my nature.
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (7.5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe.
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (7.6)
Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.
Now by this very disclosure we can see that the inanimate of lord in described in verse 4 and other eternal energy of lord has been termed as jeevbhutanam, which is fragment of lord but in search of supremacy this eternal energy acts foolishly. it engages itself with material nature.
The material bodies are fallible till the embodied self soul transgresses this quagmire with the help of Lord Krishna through a guru.
When this self soul reaches eternal his eternal home, it attains that eternity of pure self. There is neither dualities nor material anxiety, nor sorrow nor happiness, hunger or thirst, neither birth nor death.
Service of Lord Krishna, attainment of which is goal of human form.
This message is not meant for acquiring worldly wisdom but it endeavors attainment of self realization that we are not this human Skelton roaming in material world to enjoy transitory sense objects. Detaching completely ourselves from this material nature /energy
We should go to the service of godhead and attain eternal peace.
Uttamah purushahastuanyah parmatamitiudahritah I
Yo loktrayamavishay vibhartiyavayayah ishwarah II
Yasmatksharamatitoahamaksharadapi chotammah I
Atoasmi loke vede ch paratithah purushotammah II
Yo mamevamasammudho janati purushattmmah I
Sa sarvidbhajati mam sarbhaven bharat II (15.17-19)
Superior personality is someone else who is addressed as Supreme Soul who by entering the entire universe holds it.
This Great Soul is beyond the fallible and infallible that is why it is called Supreme Soul in Holy Scriptures and in the planets.
One who undoubtedly know me the Supreme Self, he is the knower of every thing, he worships me with all devotion
Supreme soul is unparallel.
None of self soul can supersede him in his opulence.
He is for this reason called Super Soul (Purushottam) in Vedas and in the entire universe.
He is the controller of all inanimate objects and all beings. He is in their form and beyond that.
He is formless as well in form.
None can beat him.
He is faster than mind and surpasses others while seemingly sitting at one place.
Whether they may be fallible self soul attached with material nature, acquiring huge wealth, vast empire of three proverbial planets of earth, heaven and lower planets, or eternal self souls, he is superior to all of them.
Even the creator Brahma is under the control of Lord.
Supreme
BeeingHe is primeval being, the Lord of Parkriti and Purush.
Material Nature Eternal Nature
Earth, water, ether, fire, air, I
Mind, Intellect and ego Self Soul
Attachment
Self Soul in Material Body
Identification with Action
Cycle of Transmigration
Self Realization
Dovetail with Lord
ENDReaching home
This self soul is under the sway of Lord’s inscrutable power.
Lord is transcendental, celebrated as supreme person all over.
He, who without doubt knows the supreme soul, self of all, transcendental supreme person,.
Who is the knower of everything and he as such worships him devotedly.
Iti guhaytamasm shastramidamuktam mayaanaghI
Etadbudhva budhimansayatkritkritashch bharatII (15.20)
O sinless Arjun! I have narrated you this absolute secret knowledge, knowing which the embodied self soul attains wisdom and becomes most perfect in his endeavors.
This is an absolute secret from realized Vedic scriptures. Knowing this the human beings attain wisdom. Above all this secret leads one to reach perfection of one’s endeavor for self realization.
(Thus ends Supreme person Yoga 15th chapter of Shrimad Bhagwad Geeta)
Om Shri Paramatmane Namah
Shri Bhagwan uvach:
Urdhavmulamadhashchshakham
ashvatham prahuravayayam I
Chhandansi yasya pararhani
yastam ved sa vedvit II (1)
Lord Krishna says:
It is said that there is eternal Banyan tree having its roots going upwards, branches going downward, leaves of which are Vedic hymns. He, who knows this tree, knows the Vedas.
Lord Krishna describes this universe having a shape of banyan tree with its root upwards and branches downwards, hymns of Vedas as its leaves.
As it is the result of three modes of nature, the universe has been regularized by the directions issued in the verses of Vedas describing regulations for all aspects of material as well spiritual aspects human life.
For example it provides for regulation of productive sense by providing institution of marriage, for housing it provides with Vastu Shastra. For education and progress of society every field has been covered in different hymns of Vedas. Development of atomic energy is part of Vedas.
Every aspect of material energy has been vividly described in the text of Vedas.
Last parts of Vedas relate to the ultimate Supreme Self.
These are the experiences of saints, scholars who made search of Supreme.
These describe the realization of great saints who passed their experiences to their disciples.
This wisdom can be experienced by a true seeker.
This universe has assumed this shape from the eternal Lord having his abode in the eternal world in upper skies. Coming into being from eternal having its abode in above, roots of this tree go upwards.
Below almighty, there is creator Brahma by whom the different forms have been created through power bestowed by Lord.
This material world is described in the hymns of Vedas with regulations to provide systematic development and control. Who knows this secret knows this universe having upwards roots and branches towards lower side, leaves imbibed in Vedas.
Adhashchourdhavam pristastasya
shakha gurhparvridhavishayparvalah I
Adhashch mulanianusantatani
karmaanubandhini manushyaloke II (2)
The branches of this banyan tree spread downwards. The branches of this tree also have roots down wards because of three modes of nature causing birth and rebirth of species as per their attachment with mode of goodness, passion and ignorance.
The twigs are sense objects.
Attachment with the three modes of nature are the roots of this tree expanded to lower part, also to earth having human beings, animal, birds and other form of species.
Those attached to mode of goodness belong to higher planes of demigods, those of passion come to earth in human form and ignorance lands the self soul in lower form.(verse 18 of chapter 14 also explains this)
A banyan tree having its root unto lord upward as explained and expounded in hymns of Vedas. The branches of this imperishable tree expand to lower part and go up to human plane. Its twigs are sense objects.
Attachment of self soul with the three evolutes of material nature is the real cause of this universe.
Demigods are result of attachment with goodness in higher planes, human and other lower forms on earth, sea and sky because of fruitive action.
With attachment and identification with these three modes of nature the continuity of universe is maintained in a systematic way that this transient universe appears to be permanent.
This universe is daily changing but we still assume it to be permanent.
The human body is the queer picture of this universe.
If one closely watches the shape of human body, one can understand the shape of this universe.
The controller of human body is self soul pervading in every part of body system.
Mind, intellect, senses, sense object, every thing follows below, every part following the natural course under the effect of our previous lives’ attachment with the modes of nature.
It is like Lord Krishna situated overhead the universe controlling the whole universe by entering into it.
Na rupamaseh tatouplabhayate
aanto na chadirn ch samprishitha I
Ashvathamenam suvirurhmulam
Asangshastrerh drirerh chhitva II
Tatah padam tatparimargitavayam
yasmingate na nirvantante bhuyah I
Tamevchadayam purusham parpaday I
yatahah parvriti prisitah purarhi II(3-4)
Existence of creation tree as described herein above does not turn out to be in exact form as illustrated in the verse, for it has neither beginning nor an end, nor even stability. Therefore felling this tree which is not firmly rooted, with formidable axe of dispassion, one should diligently seek that Supreme state of Lord, having attained which there is no return.
Having resolved that he stands dedicated to that primeval being Himself from whom this beginning less creation has come into being, he should dwell and meditate upon Him.
By putting in mature thought, the banyan tree as represented in the above verses cannot be found by wise one.
This banyan tree has neither had a beginning nor has neither an end nor it is stable.
Lord has explained the universal tree looking permanent to every living entity but it is not known as to when it came into existence, when it is going to cease, nor can even one see any stability of it.
This material world is transitory.
Even the body, mind, intellect, sense and their objects are all temporary.
Wise can look at its ever changing phenomenon.
Even the body which is very dear to one, silently changes without a murmuring.
This impermanent banyan tree does not have strong roots.
Today the embodiment who is dear one may die without any ailment or other natural notice.
The roots which appear to be binding should be cut with axe of dispassion and detachment. Then one should go to that eternal supreme state attaining which self soul traverses the cycle of transmigration. From this eternal destination self soul has no return.
Nirmanmoha jitsangdosha
Adhiyatamnitya vinivritkamaI
Duvendeirvimuktahsukhdukhasangayer
Gachhantiamudhah padamavayayan yat II (5)
Those who are free from false pride and illusion, who have transgressed the defects of attachment, who are always immersed in self, who have renounced material desires, free from dualities of material energy, unaffected by happiness and distress, attain that eternal abode.
Shrimad Bhagwad Geeta is not secretive.
This is an open message from Lord Krishna himself. It has been delivered for the embodied self soul for their emancipation.
It is very easy to grasp.
Idiots and ignorant state that message in Shrimad Bhagwad Geeta is meant for those who renounce the world or who are hermit.
Lord has no where prescribed in whole of his message that one has to leave the world to attain Lord. Every one having human form has a right to realize his self. The body has been blessed to undergo reaction in form of happiness and distress. These are mental state. They are bound to come in life in embodiment. Realize that your real form is consciousness and body.
This message is being delivered at crucial moments of war between the warring factions of a family.
This is an eternal message to be free from cycle of transmigration in this embodiment.
Lord is advising Arjun to attain the abode of Lord by fighting his enemies as his natural duty, without any desire for its outcome favoring him or his side.
One who is free from illusion and false pride of embodiment and material acquisition, who have transgressed the material attachment of body, mind, intellect, senses and sense objects in form of dears and nears, material acquisitions meant for sense gratification, completely absorbed in the self, free from desire of worldly possession, free from dualities of materialism, impervious to happiness and distress, they go to that eternal blissful abode of Lord.
Lord Krishna describes that blissful abode in the next verse:
Na tad bhasyayte suryo
na shashanko na pavakah I
yadgatva na nivartante
taddham paramam mam II (6)
The Supreme abode of mine is neither illuminated by Sun nor Moon nor the fire and on reaching which there is no return.
The abode of Lord is self illumined. It is the illuminator of every thing.
Lord Krishna in chapter 13 states:
Jyotishamapi tajjyoti tamsa param uchyate I
Gyanam geyam gyangamayam hridi sarvasy vishthitam II
( 13.17)
That Supreme Brahman /Self /Omnipresent is source of all energies and entirely beyond Maya.
That Godhead is the knowledge itself, only one to be worth knowing and attaining Him through real wisdom.
He is particularly seated in the heart of all.
The Supreme Self can’t be illuminated by the Sun or Moon or element of fire.
Reaching this eternal abode, the self soul has no return to transmigrate material world.
By following subtle illustration of embodiment, one can conclude that the omnipresent illuminator of entire universe can not be illuminated by Sun, Moon or fire as they are drawing their energy from him.
For self soul is enlightening this entire material body.
Sense of smell is known through nose, sound through ears, touch through skin, form by eyes, taste through tongue, while all these senses are illuminated by mind, mind by intellect and what illuminates intellect is almighty divine self soul.
All these collectively cannot percept the self soul.
This verse is connecting verse of previous two verses four and five.
The material world is transient.
But the eternal abode from which self soul started its stupid journey to the material world to gain supremacy like that of Lord is self effulgent.
Reaching there once, there is no return.
But to reach there, one has to surrender all his attachment to Lord. Verses 4 and 5 above give direction of reaching that abode of Lord
Before this many have reached that place.
At many places lord tells us this. In chapter four in verse 10 the Lord assures self soul:
Veetragbhaikrodhah manmaya mamupashritah I
Bahvo gyantapsa puta madbhavamagtah II (4.10)
Completely devoid of passion, fear and anger, completely absorbed in Me, wholly depending upon Me, and purified by the penance of wisdom, many have come to Me even in past.
Desire, attachment, passion, craving, obsession for any thing, all are tormenting for a seeker of self realization.
One with eyes of spiritual wisdom can feel the presence of Lord by shedding all these elements born out of ignorance of self.
The omnipresent Lord envelops this entire universe like a small particle.
Lord says in chapter 10 verse 42 of Geeta:
Athva bahunaetain kim gyaaten tuvarjun I
Vishtabhayamiahamidam kritsanekanshen sititho jagat II
What more you require to know Arjun! I sustain the entire universe in a part of myself.
When the entire universe is being sustained by the Lord Krishna in a small part of himself, the Sun, Moon or fire cannot illuminate him.
Those who had attained the spiritual knowledge and wisdom and have already attained Lord there from; have been absorbed in eternal service of Lord himself.
To attain that oneness with Lord, self soul has to realize itself and see self as one in all and then all in supreme self Lord.
What one actually sees is embodiment created by act of nature and not the consciousness which is torching the embodiment.
When one completely sheds passion, desire, fear, anger, absorbed in the Lord Krishna, one’ mind is purified, and one thus attains knowledge and wisdom.
Then one ultimately obtains blessing of Lord by attaining eternal service of Infinity.
That is the Lord himself (it is like a river merging in ocean) consciousness merging in Super Consciousness.
One has to wisely know that acts of embodied soul are natural and act of Lord Krishna are divine:
Janam karam ch me divayamevam yo veti tatvatah I
Tayaktva deham punarjanam neiti mameti so arjun II (4.9)
Arjun! My birth and activities are divine. He who knows this in reality, on leaving the embodiment, is never re-born but comes to me.
Eternal divinity is sustaining this entire universe, it envelops it from outside. It is in it and outside it.
A human being tries to attain the stature of almighty by making accumulation of wealth and material gains.
All the material has to vanish in specific period. But this period is uncertain. That is the reason the mind identified by self soul contemplates the embodiment as eternal. Self soul himself is eternal but not the material body. Even knowing that the acts of divine self are divine entails liberation of embodied self soul.
Lord is not an entity.
None else can be so.
Incarnations of Lord are divine.
They are not controlled by the material nature; rather it is Lord who controls the material nature.
By all this, one can infer one’s own position.
Even the earth planet is illuminated from the light reflected from Sun and Moon is being enlightened from the light of Sun reflected from earth.
This also concludes that these objects are not powerful to illuminate Lord; rather they are illuminated by the power of Lord.
Mamevansho jeevloke jeevbhutah sanatanah I
Manahshashthaniindriyarhi parkritsathani karshayati II (7)
Self soul, my eternal fragment in form of living entity, situated in material nature, struggles with six senses including mind.
Here is the secret of life.
Embodied self soul is the eternal fragment of Lord Krishna.
The consciousness in this embodiment is the part of Supreme Consciousness, infinite Lord.
This infinitesimal self soul has all qualities of supreme self with its independent existence.
Making stupid misuse of this slight independence, this self soul identifies with material nature.
This self soul exists in the embodiment is confirmed by following verses:
Dehinoasmin yathadehe komaram youvanam jarah I
Tatha dehantarprapatirdhirastatra na muhayati II (2.13)
Just as birth, boyhood, youth and old age are attributed to the soul through its body, even so it attains another body in the process, and wise man is not deluded about all this.
Assertion of Lord Krishna in this verse is eye opener for human beings.
They should be very happy to know that they are originally eternal fragment of Lord infinite and not the present body. It paves an easy way for those who want and wish self realization.
Now one can start seeing through the scene presented in this verse through which a self soul has to pass while identifying with cover of embodiment.
A self soul first obtains a womb. According to its karmic reactions of goodness, passion and ignorance initiation of embodiment starts in womb of mother through a father.
After birth the embodiment has to pass through helpless childhood, then boyhood, youth, old age.
After cessation of life period, it obtains another body in a natural course of cycle of life and death, if he attaches itself with actions and their results.
Self soul is free like that of supreme self but not like him.
Embodied Soul actually wants to establish its Supremacy like Lord but with the help of material nature.
How it is possible?
Exercising its minute freedom, though being powerless, it encounters powerful material energy of almighty Lord infinite.
By way of sense gratification and accumulation of wealth, it desires to establish supremacy.
By coming into contact with material energy in form of body, mind, intellect, senses, he identifies itself with them.
It suffers transmigration only because of its attachment with nature and its qualities.
As it obtains body, it develops childhood, boyhood, then transforms to youth. Old age comes without his desire to face it. Self Soul remains the same self in all these changes in embodiment. It is the development of mind and its faculties with which the living entity consciousness identifies.
It attains other embodiment due to the result of its attachment to exhaust the fruit of identification with reactions. It may attain liberation in a moment by detachment.
Action and its fruits result in a unending account.
This account accumulates with continuous identification with material energy and its evolutes.
Knowing this, the wise does not attach himself with the actions or their results.
There has been no self soul who has obtained same incarnation as was its previous one. Every time it has new clothing.
And why all these beings are having different shapes, forms and structures.
This is all modification of self due to karmic reactions.
In this verse Lord Krishna has addressed ‘self soul’ as ‘my part’ that is clear from this that the self soul has a deep and real relation with Lord.
It had no relation with the material nature to which it has identified.
Due to this wrong identification the self soul has invited self bondage, in karmic prison.
Embodiment results from the combination of mother and father but here in the case of self soul, it is only father who has spread himself in the self soul of all beings.
Self soul has no concern with the material nature.
This material world is alien to us.
We have identified our selves with material body, mind and senses.
Self soul is struggling with these forms of material nature.
The entire world including the heaven is foreign for self soul.
Where ever it may go it will have to enter into transmigration, till it recognizes its eternal nature.
This is self soul’s struggle that it wants to be happy in the company of material nature in form of senses and sense objects, but instead of getting happiness from sense gratification, it gets itself more entangled.
The net result is that self soul is vigorously and forcefully chained in bondage.
Resulting unending miseries, dualities and attaining no happiness from Life after life, body after body.
In our pursuit of seeking happiness from material energy we have preferred to detach ourselves from Lord Infinite to whom we really belong. The self soul has become so much conditioned with material nature that it does not wish to shed its company.
By looking face of the body in mirror, being called by others by a particular name, it got from this world, self soul identifies itself with cover in form of body consisting of five elements, it identifies with those actions which are the reactions of its previous attachment in earlier embodiments.
Moreover it wishes to obtain fruits of those actions which are not its. If this goes on in this embodiment, it is not going to be a happier state either as this the position shall continue in next incarnation of material body, but it is not certain which form this self soul is going to get.
It is better to make full use of this golden opportunity of human form.
Recognize that you are not body; you are self soul witnessing all acts of body impartially, so as to clear sins and self soul is twinkling like pure diamond. With body, mind, intellect, and senses, yogis see actions being done by material nature in form of three evolutes and detached they obtain freedom from bondage and go in the service of Lord Almighty.
Lord Krishna says in chapter five :
kayen mansa budhya kevalerindreyerapi I
yoginah karam kurvanti sangam tyaktvatamvishudhye II (5.11)
Karamyogis do act through senses, mind, and body as well only for self purification, shunning attachment with them.
Ego and attachment with body are the feelings which basically bind soul with embodiment which is result of past deeds arising out of qualities of nature.
Human embodiment is meant for attaining liberation. The yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification.
Karamyogis do perform duties resulting from past experience and undergo sorrow and happiness alike.
The actions are never binding; they rather purify the self soul from sins. Word ‘sin’ has been rightly explained in verse 13 of chapter three:
Yagyashishtahshanah santo muchayante sarvkilvasheye I
Bhunjante te agham papah ye pachantiatamkararhat II (313)
The wise men who partake what is left over after sacrifice are absolved of all sins. Those sinful, who cook for only nourishing their body, eat only sin.
The message of Lord Krishna is clear. What ever we do, it should be done with a spirit of sacrifice. attachment with actions is fraught with danger of being involved in continuous transmigration, sacrifice to gods and Lord of all deeds whether good or bad coming through nature are sacrificed to Lord and then the ever free soul goes to Lord himself without any fear of migration from one body to other.
Binding is the identification of self soul with those action and desiring fruit for those action is one acting like a thief desiring others property.
Blessed with intellect a soul in human form can attain liberation by doing away with attachment. Devotion to Lord in simple way is that desire for fruit of acts is no more and all acts which are occasioned by senses, mind and body are surrendered to Lord.
Attachment completely banished from life span in a particular embodiment, detachment purifies it and pure soul leads to Lord.
Lord Krishna has assigned the embodied soul easiest way to achieve self realization but the impact of his unimpeachable three folded power of material nature is so great that even liberated soul have every chance to fall prey of it.
Height of illusion which has been caused by Material Nature.
yuktah karamfalam tyaktva shantimapnotineshthkim I
ayuktah kamkarerh fale sakto nibadhayate II ( 5.12 )
By offering fruit of actions to Lord, a Karamyogi attains lasting peace in form of self realization, where as the ignorant not realizing himself binds his soul by attachment for fruit of acts by desire.
A Karamyogi knowing that he is not the doer and all acts are result of his past deeds, culminating in embodiment, does not attach him with actions nor desires any fruit for these actions.
He also knows that the actions are coming automatically and he is not the doer.
Material nature automatically causes action and reaction, knowing this; the yogis do all actions selflessly and preferably for the welfare of other beings.
Such self soul, seated in body, acts without attachment and witnesses all actions with no desire for fruits of actions. Thus whatever troubles befalls him; Karamyogi takes them as predestined and see an act of kindness of lord.
He takes them as blessings from Lord as they were due to attachment of actions previously done. But whatever is done now, he does not attach himself to them. Thus he enables himself to realize. But ignorant binds him by way of further attachment and desire for fruit of act executed by nature.
Senses, mind and body are the after effect of nature, so whatever is done by these organs are caused by nature, but the self soul so embodied, is actually free. It is only the mind which has attained non- existing attachment; it is the formidable mind which creates desire and the like: thence proceed varieties of actions such as satvica, rajas and Tamas. These lead to rebirth in accordance with reactions of attachment with actions. But if these act done without desire and attachment, they result in liberation.
sarvkarmarhi mansa sanyaste sukham vashi I
navdvare pure dehi nev kurvanna karyan II (5. 13)
A wise man mentally renounces all actions and rest happily in self, relegating all actions to mansion of nine gates.
There may be repetition of facts but these are meant for grasping the real purport of human form. The yogis once tuned to the detachment from body, mind, and intellect. Senses and their objects, attain unalloyed peace. They renounce the entire wealth.
They can even sacrifice the wealth of entire universe for seeking self realization.
Actually there is truly no more enliven and exhilarating experience than fully dedicating one self to selfless service, considering every image, the image of lord himself.
The human body consists of nine openings which are gateways of senses. Individual soul seated in embodiment assuming it the doer, is not doer in real terms.
It is the mind which thinks of sense objects and inspired by intellect it prompts a particular sense, to act through its outlet.
All sense outings are performing with their objects and onlooker soul has nothing to do with those acts. But an assuming doer ship and its desire for fruit of act done by senses; mind and body lead to bondage.
So a sage with awakened self witnesses all acts being done through nine outings of body and remains a happy lot enjoying its own bliss.
He reflects on bondage and liberation of the self through the pursuit of knowledge.
Bondage consists of attachment with senses and liberation in their control. therefore a sage, controlling all his senses, looks upon everything in lord, deriving great bliss from self, turning away from petty desires.
As earlier said in verse 3 and 4, the beginning, the end, or real form of this world tree is not perceptible. Its roots are desires, having cut its roots of this tree by mighty axe of detachment and self knowledge; self soul should seek that supreme abode from where there is no return to this mortal world. Identification and attachment are two mighty weapon which cause bondage as well as liberation
Shariram yadavapnoti yachchutkramati ishwarahI
Grihitvaetani sanyati vayurgandhanivashayat II
Kshotram chakshuh saparshanam
ch rasnam ghrarhamev ch I
adhishthay manashchayam
vishyananupsevate II (8.9)
As the air takes away fragrance from its source, living entity while obtaining a new body or leaving a particular embodiment, or while staying in a body, it carries these senses and mind.
Living entity obtains Ear, eyes, the organ of touch, taste and smell as well as mind and enjoys the sense objects through them in new body.
While the living entity situated in a body, leaving or obtaining a new body in the process of karmic cycle of transmigration from one body to another, takes these senses and mind with it like air taking fragrance from a flower.
One cannot see this process of fragrance being taken away by air but one can seemingly smell it.
The process of living entity taking six senses including mind cannot be perceived by ignorant but wise can see it. On obtaining new body, the conditioned self soul again starts its struggle with these senses, mind, intellect, to get happiness out of sense objects but it does not dawns upon it that the human form has bee blessed for realization and not for accumulating material prosperity.
Utkramantam sithitam vapi
bhunjanam va gurhanvitam I
vimudha nanupashayanti
pashayanti gyanchakshushah II
yatanto yoginashchenam
pashyatiatamaniavasthitamI
yatantoapiakritatmano nainam
pashayantiachetsahII (10-11)
Not ignorant but realized one can feel the presence of self soul while living in body, while enjoying the sense objects or when leaving the body.
Wise percept this soul through eyes of wisdom but ignorant even while making efforts, can not realize them.
Persons of self knowledge having realized themselves can perceive the self soul leaving the embodiment, seated in embodiment and posing to enjoy the sense objects, through sense organs.
They are capable of perceiving self soul being eluded by the three evolutes of material nature, but this perception is not possible for those who are ignorant. Faculties to see these realties are always available to all beings, but human form is, comparatively an easy instrument to access this goal.
Ignorant cannot perceive living entity departing from the body, staying in the body, enjoying sense objects by associating with material body and its being under the spell of modes of material nature but men of wisdom can see it.
One has to minutely observe as to what is the reality.
As a trader takes away his shop from one place to another and start functioning his business on a changed venue, the self soul being conditioned to enjoy senses objects through sense outlets starts the functioning of senses through new body which it attains due to karmic action and reactions. as it has been conditioned to do so, it does those acts of sense gratification in new bodies because of attachment and desires for sense gratification. the self soul has been going into embodiments of higher and lower species for the time immemorial. this virtual chain of birth and death don’t stop till it becomes desire less.
Vihay kamanyah sarvanpumanshcharti nispriah I
Nirmamo narahankarah sa shantimadhigachhati II (2.71)
When a living entity gives up his desires for sense gratification, who lives free from desires, who gives sense of proprietorship over material possession, which is free from false pride and ego, he obtains lasting peace.
Conditioned self soul indulges in seeking pleasure from sense gratification, so it gives preference to body, mind, intellect and senses, forgetting and ignoring its real self. to attain happiness from senses, it pretends to put in hard work and accumulates wealth but it never thinks of the real self. Senses lose their taste for material enjoyment when they develop higher taste for the nectar of spiritual bliss. Actually attainment of spiritual bliss is the real fulfillment of purpose of human incarnation of spirit. a purified soul will refrain from doing wrong things arising from residual and subtle desires for sensual pleasures.
The yogis, striving for perfection, behold the living entity abiding in their inner psyche as consciousness, but the ignorant whose inner psyche is not pure, even though striving, cannot perceive him.
Yadadityagatam tejo jagatbhasyateakhilamI
Yatchandramasi yachchagno tattejo vidhi mamkamII
Gamaavishya ch bhutani dharyamiahamojsa I
Pusharhami choshadhi sarvah somo bhutva rasatamakah II
Aham veshvanaro bhutva pararhinam dehamashritah I
Pararhaapansamyuktah pachamianamchaturvidham II
Sarvasya chaham hridi sannivishtho
Matah smiritirgyanapohonam ch I
Vedeshch sarverahamev vedyo
Vedantkritvedvidev chaham II (12-15)
The brilliance which Sun illuminating entire universe, the splendor of moon and fire, come from me.
I enter into all planets and sustain all the living entities by my energy; I nourish all vegetation by becoming juice supplying Moon.
I am power of digestion in the bodies of all living beings and by balancing incoming and out going life air in their bodies, cause digestion of all four kind of foods.
Seated in the hearts of all living beings, I am the cause of memory, wisdom and forgetfulness, I am to be known by the Vedas, I am the complier of Vedas and end of Vedas, and I am the knower of Vedas.
The nature of self soul is that it is attracted toward important and beautiful things. Even in embodied state, it identifies itself with body, mind, intellect, senses and continues to be attracted to many other embodied self souls having beautiful skin or wealth or opulence in any form.
In its quest to become equaling to almighty, it was attracted to the material nature of Lord and caused its bondage. it still continues to identify itself with so called important things and persons.
Lord here is telling that magnificence, brilliance and splendor with which the sun illuminates entire universe is coming from him. Moon and fire draws all their grandeur from him.
This is revelation which exists but self soul identifying with a Skelton consisting of bones, flesh, skin, blood, sweat, spit, and all sorts of dirty substances, does not see it. The grandeur of sun, moon and fire depicts the spectrum of all powerful lord of universe.
Every one of us knows that there is dome superior power holding the entire universe in a perfect order. So here is other revelation.
Lord enters the planets of entire universe to hold them in a perfect order some where under the law of gravitation and somewhere without it. There are different planets floating in the galaxies.
There is enumerable number of galaxies, by entering the whole sum of universe holds it by his power but a self soul identifying with body does not try to understand it, they still opt to explore the universe instead of realizing themselves.
The Lord being moon nourishes all vegetation by filling them with their respective juices, sweet so sour or poisonous.
The digestion system in beings is controlled by the fire of digestion, the lord in form of this fire in the bodies of beings causes digestion of four kind of food eaten by them by regulating the incoming and outgoing life air. (Four type of food is one eaten, drunk, licked, and sucked)
The Lord in form of universal strength holds the planets, in form of Moon he nourishes vegetation, and by becoming the digestive force he causes digestion of food.
In this way every activity is being performed by Lord in one way or other.
Why then the embodied self soul considers itself the doer.
It is just like a dog walking in the shade of bullock cart assumes itself driving the cart.
Till now thLord Krishna has described that he is the source of brilliance in Sun. Moon and fire.
Now Lord Krishna is telling as to where he is resting.
He is seated in the core of your heart..
Lord seated in the core of hearts of all beings causing memory, wisdom and forgetfulness.
This is the epitome of revelation.
If still you require a proof of lord, think why you forget the food you ate yesterday or some days earlier. You have forgotten, this faculty belongs to Lord Krishna.
So every thing is Lord himself.
The memory is by intellect.
Lord says in chapter 7 verse 10:
Budhibudhimatamasmi
I am the intellect of intelligent. So if he says that memory, wisdom or knowledge and forgetfulness is because of him, what is there to astonish?
Rather it is a chance to recognize yourself in form of living entity as divine consciousness and not a body frame as you are being called by your relatives and whole world addresses you like that.
In 10th chapter Lord Krishna reveals:
Budhirgyanasanmoha kshama satyam damah shamah I
Sukham dukham bhavoabhavo bhayamabhayamev ch II
Ahinsa samata tushtistapo danam yashoashah I
Bhavanti bhava bhutanam mattev prathakvadhah II (10.4-5)
Intelligence, knowledge, freedom from doubt, forgiveness, truthfulness, control of senses, control of mind, happiness, unhappiness, birth, death, fear, fearlessness, and also
non- violence, balance, satisfaction, penance, charity, fame, infamy- all these qualities of living beings are created because of me
Now Lord has opened the vista to see him in your self. We are proud of calling us as self viz myself, thyself, your self, their selves, them selves, himself, her slef. where from we have prefixed this self with all bodies. this shows that my, her, his ,their ,our, your are the symptoms of a particular type of bodies or number of bodies but self is common and same in all.
This self is nothing but the consciousness addressing itself a body.
One can often hear that a particular person was beaten by his torments till he lost his consciousness. This is a general perception of life. This life is never miserable but by identifying yourself with embodiment and action caused by the good and bad reactions of previous attachment and identification and desires for fruit we are already in bondage of transmigration. Let us go to identify ourselves with the original form of us, an eternal servitor of Lord and go back to our real home.
In chapter seven he has said that he is life in all
Jivanam sarvbhuteshu (7.9)
Presence of life factor in all creatures is the sign of presence of Lord in them. Without that life the creature is dead. Body minus life is always dead. If life is there, it is because of Lord’s presence in all.
Attributes of intelligence, knowledge, freedom from doubts and delusion, forgiving, speaking truth, controlling senses, controlling mind, happiness, distress, coming into being, death, fear, fearlessness, non- violence, equanimity, satisfaction, penance, charity, fame and infamy, all these qualities of living beings are because of life which further means because of Lord.
So there is nothing which belongs to the self soul. It is due to non existing attachment that self soul has embarked upon ‘ego’ of self being an embodiment.
The different qualities of beings are created by Lord himself but he is beyond those qualities.
It is only the self soul who has identified itself with those qualities and caused a trouble for it.
Good or bad actions, qualities, all sacrificed to Lord become meditation and worship of Lord, and liberate the self soul from the cycle birth and death which are fruit of actions and reactions.
If the creatures are not alive or conscious then an embodiment and qualities have no relevance.
A conscious body can act and perform functions of all the above qualities not a dead body. Feel the presence of Lord in your self in the form of these qualities. These are not the qualities of dead wood that are your body. Even the cohabitation with your spouse, you are supposed to enjoy because of the presence of Lord himself in this body.
Again Lord says in chapter seven:
bahunamjanmanamante gyanwan mam parpadayte I
vasudeva sarvamiti sa mahatama sudurlabhah II (7.19)
After numerous incarnations of various beings on attaining last incarnation as human form, the wise man surrenders unto me realizing that I am the cause of every thing.
Lord Krishna says that after enumerable incarnations in the form of different species among total of 84 lac, a wise man in his last incarnation as human form, meditates me as every thing, in every form, such a person is scarcely available.
In second part of this verse the Lord again exposes himself to every one.
The Lord is the creator of scriptures, knower of them, to be known by Vedas and also the scribe of Vedas.
The ending part of Vedas is called ‘Vedanta’
This part of scriptures consists of the method of realizing Lord infinite.
This part is the only part of Vedas which deal with the attainment of self realization.
Remaining part of these scriptures vividly lay down the principles of attaining material prosperity.
Lord himself is the creator of scriptures, he is in their form, he is to be known by them and end part of Vedas he himself.
This is the pure description of Lord himself.
He is our inner self.
He is very dear to us, very near to us.
We can realize him.
He is exposing himself in every thing around us but we are
closing our eyes just like a pigeon closes its eyes on seeing a approaching cat.
But this closing of eyes is not going to save us from cycle of transmigration.
Lord is most near to us.
In verse seven he has already declared;
Mamevansho jeevloke jeevbhutah sanatanah I
Manahshashthaniindriyarhi parkritsathani karshayati II (15.7)
Self soul, my eternal fragment in form of living entity, situated in material nature, struggles with six senses including mind.
But because of identification with material nature and its evolutes the self soul has been away from the Lord.
Leave attachment with body, mind, intellect, senses, and sense objects.
Let the nature play its game.
Be an onlooker as you are.
You are thus free.
None of material nature belongs to you nor do you belong to them.
All relations and attachments are transitory.
Open your eyes.
Even the body with which you are so attached and make a false pride of it shall be destroyed by this cruel nature, with which you have identified.
Duvaimou purushou loke ksharashchakshar ev ch I
Ksharah sarvarhi bhutani kutasthoakshar uchayaye II (16)
There are two types of beings, one is destructible and other on is indestructible. The material bodies of all embodied beings are destructible. But the self souls identifying with embodiment are infallible.
This phenomenon is to be comprehended with a purpose of self realization. For the easy access to the central point we should again go to chapter seven wherein the Lord Krishna has described his material as well as eternal nature. He has explained his own wholesome in those verses.
What is described as material nature in chapter seven, it is termed as ksharah and what is eternal here it is termed as aksharah in this verse.
Lord has explained his own wholesome in chapter seven. In these verses Lord explains the supreme self:
mayyasakatmanah parth yogamyunjan madaashrya I
ashanshayam samagram mam yatha gyasaysi tatchhrirhu II
gyanam teaham svigyanam vakshishyami asheshtah
yajgyatwa neh bhuyoanyad gyatawyum avshishyete II(7.1-2)
Lord Shri Krishna says:
Parth! While devoting your mind to me, meditating me and taking my shelter, how you will know me completely, that you, listen from me.
I will narrate you the knowledge along with its science, on knowing which, nothing more remains to know.
manushyanam sahareshukashchit yatayati sidhiye I
yatatamapi sidhanam kashchitmam veti tatwatah. II (7.3)
Lord says that out of thousands of the human beings, one may try to realize and attain the Self/Lord.
Out of those making efforts, only a rare knows me completely.
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)
Earth, water, fire, air, space, mind, intellect , and ego are eight folded different type of my nature.
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (7.5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe.
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (7.6)
Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.
Now by this very disclosure we can see that the inanimate of lord in described in verse 4 and other eternal energy of lord has been termed as jeevbhutanam, which is fragment of lord but in search of supremacy this eternal energy acts foolishly. it engages itself with material nature.
The material bodies are fallible till the embodied self soul transgresses this quagmire with the help of Lord Krishna through a guru.
When this self soul reaches eternal his eternal home, it attains that eternity of pure self. There is neither dualities nor material anxiety, nor sorrow nor happiness, hunger or thirst, neither birth nor death.
Service of Lord Krishna, attainment of which is goal of human form.
This message is not meant for acquiring worldly wisdom but it endeavors attainment of self realization that we are not this human Skelton roaming in material world to enjoy transitory sense objects. Detaching completely ourselves from this material nature /energy
We should go to the service of godhead and attain eternal peace.
Uttamah purushahastuanyah parmatamitiudahritah I
Yo loktrayamavishay vibhartiyavayayah ishwarah II
Yasmatksharamatitoahamaksharadapi chotammah I
Atoasmi loke vede ch paratithah purushotammah II
Yo mamevamasammudho janati purushattmmah I
Sa sarvidbhajati mam sarbhaven bharat II (15.17-19)
Superior personality is someone else who is addressed as Supreme Soul who by entering the entire universe holds it.
This Great Soul is beyond the fallible and infallible that is why it is called Supreme Soul in Holy Scriptures and in the planets.
One who undoubtedly know me the Supreme Self, he is the knower of every thing, he worships me with all devotion
Supreme soul is unparallel.
None of self soul can supersede him in his opulence.
He is for this reason called Super Soul (Purushottam) in Vedas and in the entire universe.
He is the controller of all inanimate objects and all beings. He is in their form and beyond that.
He is formless as well in form.
None can beat him.
He is faster than mind and surpasses others while seemingly sitting at one place.
Whether they may be fallible self soul attached with material nature, acquiring huge wealth, vast empire of three proverbial planets of earth, heaven and lower planets, or eternal self souls, he is superior to all of them.
Even the creator Brahma is under the control of Lord.
Supreme
BeeingHe is primeval being, the Lord of Parkriti and Purush.
Material Nature Eternal Nature
Earth, water, ether, fire, air, I
Mind, Intellect and ego Self Soul
Attachment
Self Soul in Material Body
Identification with Action
Cycle of Transmigration
Self Realization
Dovetail with Lord
ENDReaching home
This self soul is under the sway of Lord’s inscrutable power.
Lord is transcendental, celebrated as supreme person all over.
He, who without doubt knows the supreme soul, self of all, transcendental supreme person,.
Who is the knower of everything and he as such worships him devotedly.
Iti guhaytamasm shastramidamuktam mayaanaghI
Etadbudhva budhimansayatkritkritashch bharatII (15.20)
O sinless Arjun! I have narrated you this absolute secret knowledge, knowing which the embodied self soul attains wisdom and becomes most perfect in his endeavors.
This is an absolute secret from realized Vedic scriptures. Knowing this the human beings attain wisdom. Above all this secret leads one to reach perfection of one’s endeavor for self realization.
(Thus ends Supreme person Yoga 15th chapter of Shrimad Bhagwad Geeta)
Wednesday, July 28, 2010
SHRIMAD BHAGWAD GEETA CHAPTER FOURTEEN
Om Shri Paramatmane Namah
CHATPER 14
Shri Bhagwan Uvach:
Param bhuyah parvakshayami gyananam gyanam uttamam I
Yajjgyatva munayeh sarve pram sidhim etogattah II (1)
Lord Krishna says: I shall narrate once again the supreme wisdom, knowing which; all sages have attained highest perfection, having been liberated from this mundane existence.
The Lord Krishna in preceding chapter has elaborated the nature of the embodiment, knowledge, the self and material nature (Parkriti-inscrutable power of Lord Krishna).
He now declares that he is discourses about supreme wisdom which is absolute cause of salvation.
By knowing this, the sages have attained the Supreme and are no more involved in the cycle of birth and death.
By knowing nature of Lord by his blessings and kindness, one can attain supreme abode of Lord himself by transgressing the cycle of birth and death like sages who imbibed on this knowledge and have already attained it by the grace of Lord.
Idam gyanam upashritya mamsadharmayam agatta I
Sargeapinoupjayanti parlayam na vathayanti te II (2)
By practicing this wisdom, and attaining my stature, the self souls having entered into My being, are not born again at the time of the cosmic dawn nor they feel disturbed during the cosmic night.
The wisdom being a source of illumination leads one to self realization and oneness with Lord.
This is the sole purpose of human incarnation.
The sense objects are available in every other incarnation of beings. Beast of burden, the flies, the birds and all sorts of creatures do have all senses and sense objects are also available to cater their needs. The human being don’t require something special
But the human frame has been blessed with intellect which should not be utilized only to satiate senses (which is never possible) and to make money for this purpose but its foremost purpose is to realize self.
The individual soul having forgotten its real self has identified with modification of material nature which is not its own real self.
The self has unwittingly adopted this modification as its own self.
It is itself free to liberate it too. A person himself to be bound (though not actually bound) can be convinced by person of knowledge that he actually is not bound. Knowing and realizing this much, the person thinking him to be bound, frees himself.
Such is the case of self soul who was always free, has been free but its identification with material nature has fastened him to the unbroken shackles of transmigration.
This bondage is self-imposed.
‘Self’ imposed this upon himself only because of his past deeds to which it has made an unflinching attachment. This attachment is to be shrugged of by recognition of self. This can be felt by consciousness which is part of Lord’s all pervading Supreme Consciousness.
After realizing self there is no birth and death.
Even eternal Sun and Moon have no place in that realm of Lord, what to talk of transitory life and death.
Mam yonir mahad braham tasmingarbhamdadhami aham I
Sambhavah sarvbhutanam tattobhavati bharat II
sarvyonishu kontey murtya sambhawanti ya I
tasambaraham mahadyoniraham beejpradpitah II (3-4)
Arjun! Great Baraham nature is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from this union.
For all the embodied beings among all the species ‘Nature’ is the conceiving mother, while I am the Father placing seed.
Lord Krishna is making a revelation of the existing facts which can be understood only by his grace and not by material intellect.
In the preceding chapter it has been made clear that the nature and Pursha are beginning less and all actions and reactions are the outcome of the three modification of the nature that are satva (Goodness), rajas(Passion) and tama (Ignorance) but the Pursha(Eternal Self Soul) seated in this body forgetting its real state has identified itself with this body and also has assumed itself the doer of those actions which are truly ‘not his’ and thus has put itself in the phenomenal world of miseries which are indeed non existing.
Now it is being told that all the creation and universe is the after effect of union of Pursha and Parkriti.
All species of the universe owe their birth to the nature as mother providing womb and self himself putting seed in that womb, resulting in the creation of all being.
It is easy to grasp once one realizes the reality.
Dead body after death is the same when it was earlier when running hither and thither for the sake of satisfying the needs of senses and doing every thing to secure its relations but in spur of moment it is deprived of something and goes dead. It was the purshah in form of consciousness that left the body when its account of past fruit/reactions exhausted.
It is wonderful to imagine that one Pursha has transformed his nature wife into manifold and it too has divided itself into enumerable forms creating existence of this wonderful universe.
This world is the true light of divine.
One has to clearly remove one’s doubts about the “Atman (Self Soul)” by reasons that lead to realization of Braham the all pervading self consciousness.
By skilful negation of things other than the self, one should turn away from all sense-pleasures, being satisfied with the bliss of the self
The body is not the “Atman”, for it is material. nor are the organs, the Gods, the pranas, elements {air, water, fire ether earth}, sense objects, mind, intellect, the ego and Parkriti are Atma or Self Soul-for all they are matters and the illuminator self is not a material. This is the consciousness which is illuminates all of the above stated factors.
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (.5)
Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance)- these three qualities born out of nature tie down imperishable soul to the body.
Three qualities Sattava (goodness), Rajas (passion), Tamas (ignorance)- born out of nature bind the imperishable soul to the perishable body.
These qualities of the nature have strict binding effect on the soul. Though the difference is invisible yet it can be traced with deep self observation and knowledge.
The Lord has made it clear that the individual soul is the reflection of god himself-
mamavnasho jeevloke jeevbhutahsanatanah (15.7)
But when it comes in contact with these qualities of nature, it involves itself with these qualities of nature to that much extent that it forgets its true self.
Supreme Braham is indestructible and the individual soul is its own reflection, but for the bondage caused by qualities of nature, the soul is free.
Tatra satvam nirmaltwatparkashakamanamayam I
Sukhsangen badhnati gyansangen chaanagh II
Rajo ragatamakvidhi trishnasangudbhawam I
Tannibhnati kontey karamsangen dehinam. II
Tamas tu agyanjam vidhi moanam sarvdehinam
Parmaadalasyanidra tannibadnati barat
Satvam sukhe sanjayati rajah karmanhi bharat
Gyanam avritiya tu tamah parmade sanjayatiut (.6-9)
Arjun! Satva being immaculate is illuminating and flawless, through identification it binds the Soul with wisdom and joy.
Arjun! Effect of Rajas is passion born of attachment and it binds the Soul through attachment to actions and their reactions in form of fruits like happiness ans distress.
Arjun! Know Tamas, the deluder of all those who look upon as their own self as an embodiment, as born out of ignorance. It binds the soul through madness, sloth and sleep.
Satva drives one to joy, Rajas to action; Tamas, clouding wisdom, incites one to error, sleep and sloth.
Lord Krishna has deliberated every aspect of life in Shrimad Bhagwad Geeta.
This has been purposely done for guiding the individual soul in human form to realize itself and seek its salvage from the cyclebirth and death.
To end this cycle once for all one should separate grain from chaff.
Different qualities and effects of all three gunas have been enumerated.
Control of mind and senses, fortitude, discrimination, devotion to duty, truthfulness, generosity, dispassion, faith, shame, charity, sincerity, modesty and taking pleasure in self are the modification of satva.
Desire, activity, pride, covetousness, haughtiness, praying for comforts, seeing of difference, sense pleasure, disposition due to pride, love for fame, making fun, display of power and aggressiveness, enterprise, these are the effects of rajas
Anger, greed, falsehood, cruelty, begging, stimulation of piety, fatigue, quarrel, grief, infatuation, dejection, a miserable feeling, sleep, expectation, fear and inertia are the modification of tamsa.
If one has exclusive one of the three gunas then one will be having a fixed sort of nature but the past deeds of one’s previous birth if they are mixed one, its results in an mixed nature (as in human form) and it is the most elusive for the soul and it ultimately identifies with the body or with senses, their objects or a particular organ.
The form of beings is result of attachment with these evolutes of material nature of lord. The quality of goodness is a way to salvation, quality of passion is way to the material world and attachment to ignorance leads one to lower bodies or vegetation.
Rajastamaashchabhibhuyeh satvam bhavati bharat
Rajah satvam tamashchaiv tamah satavam rajastatha (10)
Over powering rajas and tamas, Satva prevails; rajas prevails by overpowering satva and tamas, and tamas even so overpowering satva, rajas, prevails.
All the qualities prevail by overpowering the other two.
The moment satva (goodness) prevails the other two are in subdued state, rajas (passion) prevails by overpowering satva and tamsa, and tamsika (ignorance) too prevails by overpowering satva and rajas.
Whenever we think of self and Lord it is sign of goodness. When we are inclined to make life comfortable with the materialistic opulence it is passion, and we ignore every thing else and see ourselves as a body it is tamsa or ignorance of self soul.
Each quality has its own effect on the body and mind of the embodiment and can be watched by a conscious mind.
These qualities of nature overshadow each other by way of domination of one particular quality at a particular time in a embodiment.
These qualities are same in all beings.
Even if we as embodied soul are able to recognize the reality of these qualities, we stand liberated as these emanate from the Lord himself but they are ineffective unto Lord, for this we have to go to chapter 7 verses 12 and 13:
Ye chev satvica bhava rajasastamsashch ye I
Matt eveti tanvidhi na tuaham teshu te mayyi II
Tribhirgurhmayerbhaveerbhi sarvamidam jagat I
Mohitam naabhijanati mamebhay paramavayayam II ( 7.12-13)
Whatever entities born out of satvica, rajas, tamsika, know them all as evolved from me alone, in reality however, neither do I exist in them, nor are they in me.
The whole of this creation is deluded by the objects evolved from three modes of nature. That is why the world fails to recognize me, standing apart from these and imperishable.
The nature whether material or life principal is in reality the veil of Lord Krishna himself seated in all beings in form of consciousness.
If one recognizes this phenomena, one can see the existence of Supreme Self every where. This is the sole purpose of human life. This comes to one when he is nearing completion of circle of one’s transmigration. Refer to commentary of verse 19 of chapter 7.
Bahunamjanamanamante gyanvan mam parpadayat I
Vasudevah sarvamiti sa mahatama sudurlabhah II
After many births and deaths, a wise soul surrenders unto me as to be the cause of all causes and effects. Such a great soul is very rare.
This can be achieved in one’s life time at least in
human form. Shed this ego of body, and then you are the one with supreme. Every act of material nature or spiritual nature is the game play of Lord like a child play. Observe it.
Sarvdwareshu deheasmin parkash upjayte
Gyanam yada tada vidyad vivridhe satvamitiut. (11)
When light and discernment overwhelms this embodiment than one should know that satva is prevailing.
The ideas of “I” and ”me” constitute the effects of the mixed gunas, since all intercourse through mind, senses, sense objects, organs, pranas is the effect of mixture of these qualities
These qualities satva (goodness), rajas (passion) and tamsa (ignorance) don’t affect Brahman but the individual soul is manifested with these qualities which bind it by attachment to material objects.
A particular quality may predominate the other two for some time but in due course other quality may prevail.
Wakefulness in a man is the effect of satva. When satva overcomes the other two gunas then a man is empowered with wisdom, virtue and happiness, control of mind and senses.
When these virtues are predominating one can draw an inference of satva being predominant. One becomes cleansed from inside and outside
Lobhah parvritarrarambhah karmanam shamah sapriah
Rajesyatani jayente vivrdhe bharatsharbhah ( 12)
Arjun! When greed, inactiveness, undertaking of action with an interested motive, restlessness and a thirst for sense enjoyment make their appearance, it reflects the domination of rajas.
When rajas (passion) is dominating, the nature caged self soul indulges in opulence, work, fame and pain,
When a man under the influence of the work has his intellectual here and there, sensory organs restless, the organs of action in frenzy and the mind wandering- one should know that rajas is predominant.
Aparkasho aparvritirparmadoah mohevcha
Tamaseyetani jayente vivradhe kurunandan ( 13)
Arjun! with the growth of tamas (Ignorance) obtuseness of the mind and senses, inclination of not performing one’s duty, merriment, and stupor appear in the embodiment..
When the mind stuff is fatigued and is unable to reflect the self and droops.
The mind is vacant and there are ignorance and dejection it should be presumed that tamsa has set in.
Tamsa quality does not allow the embodied soul to perform one’s duty of self realization.
Yada satve privridhe tu parlayam tati dehbhrit I
Tadottamvidam lokanamlanparpadhayte II.
Rajsi parlayam gatva karamsangish jayate I
Tatha parlinastamisi moorhyonishu jayete II (14-15)
When a person dies during the growth of satva, he goes to stainless ethereal world attained by the man of good deeds.
But when the soul departs from the body in a state of rajas it is again born among those attached to action and embodied soul when leaves the body at a time when tamas is predominating, it goes to the realm of low category species, such as insects, beasts and vegetation.
When the soul imbibed with sattavic leaves the embodiment, it obtains the higher spheres of different Demigods and heaven where the soul undergoes and enjoys the fruits of good deeds of the human or other past birth.
It is the satvica quality whereby self realization is possible but with the accomplishment of this, the attachment with this quality is to be shunned as this may also put one in the birth and death trap once again. By this Self Soul may attain domain of virtuous or godly worlds. When fruit of good deeds exhausts one has to come again to world of death and birth to make an attempt for self realization and attain liberation from this vicious circle birth and death.
So one should not be attached to any of the qualities of nature and become ‘Nirgunah’. The Lord has categorically termed the consciousness in the beings as his eternal fragment of supreme self. In chapter seven Lord has stated that all three qualities of material nature emanates from him but they are in him.
If the supreme soul is unattached with these three qualities of material nature, the fragment is also free from these twigs. But merely an identification has become cause of bondage and conditioning. Self soul is supposed to make it free by making complete surrender to Lord by adopting his devotional service.
One can contemplate the limitation of span of life being cut short by rotation of day and nights, the attachment with three qualities having insurmountable binding force to the cycle of life and death; one should do whatever the material nature has in stock for one to do but without any attachment. One can thus realize his true nature of being part of Supreme Being / shadow of Lord Krishna himself.
When the soul leaves the body at the time of predominance of rajas he is put to have birth in the clan of those who are attached to action and sensory objects but when tamsa is dominant, the soul goes to attain rebirth in low category like insects, vegetable plants, beasts and other creatures.
And it sinks lower and lower and still lower domains.
All things which are regulated by self or Pursha and
his power of inscrutable nature- whatever are seen, heard or thought of the intellectual are modifications andof these three gunas.
Karmanah sukritasyahu satvikam nirmalam falam I
Rajsastu falam dukhamagayanam tamasah falam II
Satvatsanjayte gyanam rajso lobh ev ch I
Parmadmoho tamaso bhavtoagyanamev ch II (16-17)
Righteous act is rewarded in satvica and distress is the reaction of rajas and ignorance is the outcome of tamsa.
Wisdom follows from satva and greed follows from rajas and likewise obstinate, error, stupor and ignorance also follow from tamas.
The good deeds or righteous act is reward of satvic which comes in the shape of joy, wisdom and passion, sorrow and grief and care are due to rajas as the person having desires remaining veiling for unfulfilled desires, full of unnecessary worries are result of Tamas.
Because the self is not the doer in this incarnation but with identification of mind consciousness thinks itself to be so and having thought itself the doer it conceives so many worries in its mind.
The attachment with passion is the most dangerous as it destroys the life span in just worries for accomplishment of acts of accumulation of wealth, house, wife, children, father , mother and all relation of this embodiment.
Actually association with one’ son, wife, relatives and friends are like the chance meeting of travelers. There is none among them who shall go with self soul. It has to go alone.
They depart with the end of each body.
It is most important to realize here and now.
As dreams are inextricable and bound to come in sleep, so is ignorance mode causing delusion about self.
Ignorance of one own self being the part of omnipresent super self and one’s attachment with modification is the direct result of ‘tamsa’
The qualities of three gunas result in different virtues and vices.
When an embodiment is endowed with wisdom about the true nature of self and its realization it is apparently following from ‘satva’.
Greed for worldly accumulation follows from ’rajas’,
Obstinate, error, stupor, and ignorance follow from ‘tamsa’
By control of mind and dispassion a man can infer as possessing satva; by desire and so forth, is the sign of rajas and anger and ignorance are the attributes of ‘tamsa’.
Urdhawam gachhanti sattvastha madhaye tishthanti rajasa I
Jaghanyagunvrtisatha adhogachhanti tamsa II (18 )
Those who are abiding in the quality of Sattava go upward, rajasa stay in middle and those who are enveloped in tamas instinct go down.
Here the Lord Krishna is revealing the future incarnations.
Embodiments left when satva being predominant at the time of death, self soul goes to heaven and other Godly worlds; those dying when rajas is up, remain in human plane; and those dying when tamsa prevails go to hell and low stage incarnations like different species like mammals, mosquito like.
The Lord has vehemently directed to do selfless work for the welfare of others and shun all desires and hatred. The Lord is in every being and every embodiment. It is not only advised to seek salvation from the vicious circle of birth and death but see sameness in all and every where. By this kind of devotion to lord one can attain liberation in this life. One can taste the nectar of self realization in this embodiment. Human body is first and foremost requisite like a strong boat to traverse sea of the world, so difficult to secure, but getting that by sheer good luck, one should seek the shelter of liberated soul as teacher as one’s helmsman. In that case Lord himself propelling the boat by his grace, in the form of favorable wind.
With such means being available to this human form, if one doesn’t strive to cross the ocean of world (samsara), one is verily committing suicide.
All one has to do is to perform one’s assigned duties without attachment and adjust oneself to the supreme will of Lord
Naanyam gurhebhay kartaram dsrshtha anupashayati I
Garhebhyashch paramveti madbhavam soadhigachhati II
Gurhanetanatitya treendehi dehsamudbhwan I
anammrityujaradukheiervimuktoamritamashnute II.(19-20)
When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit not affected and entirely beyond these qualities, he enters into my being
Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss.
The world is the modification of three gunas. it is not the particular body which is result of such modification but all thing, places ,fruits, time , knowledge ,work, agents, faith, state, form and goals whatever is visible or invisible all are in the range of these gunas.
Having obtained the human incarnation the soul in present form is conducive to knowledge and realization. It should shun attachment to every thing except self/god / one’s own self/or whatever one believes in to his creator and strive for it alone
When such a man, freed from the bondage of subtle body and gunas which spring up in mind, is wholly filled with ‘self’ alone
Freed by a steadfastness in knowledge from the subtle body which consists of three evolutes, and brings on the limitation of individual soul, a man even living in the sense- world which is an unsubstantial appearance is not attached to sense-objects.
The embodiment is not confined to present formation but one soul coming in contact with the nature has been taking from one body to another and the process will go on till self realization
Arjun asked:
Kairlingestreengurhan etan ateeto bhavti parbho
Kimacharah katham chetanstreengurhanativartate (21)
Arjun asked: what are the peculiarities which depict the individual transcending the three modes? And how is that one rises above the three modes?
Arjun asked the Lord to explain the subtlety of the person who has transcended above three modes of nature and how is that one is able to attain that feat?
Shri Bhagwanouwach
Parkasham ch parvritim ch mohamev ch pandav
Na dvethi samprivritani na nrivritani kankshayti ( 22)
Shri Bhagwan says:
Arjun he who hates neither light of knowledge , nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.
First of all the all kindled soul is unaffected when wisdom outcome of goodness mode of material nature (satva) endows upon him or activity born out of passion mode (rajas ) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes.
He is always conscious of his inner self.
He is ever alert, being master of senses, desire less, freed from the all the three modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
An identification with three evolutes through mind
Is bondage and detachment is freedom.
Udaseen vad aseeno gurheryorna vichalayete I
Gurha vartant itiev yoavtithti nengate II
Samdukh such swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhieastulyanindaatamstuti II
Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II
Mam ch yo ayaybhcharerhbhaktiyogen sewate I
Sa gurhansamteetyaetan barahambhuyae kalpate II
Barhamano hi partithaahamamritasyaavavysya ch I
shashwat ch dharmasya sukhasyaekantikasya ch II (.23-27 )
He who sitting like a witness is not disturbed by gunas (Three qualities of material nature) and who knowing that gunas(Three qualities of material nature) are moving among gunas(Three qualities of material nature), remains established in identity with God/self and never falls from this position
He who is once established in Self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonor, sameness for him in friend and enemy, he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.
He who constantly worship me through Yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Brahman
I am the basis of imperishable Brahma, of eternal nectar, of immortality, of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of body, senses, intellect, as it dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.
This bondage does not exist but the identification with subtle body binds the eternal self with action / sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this world he recognizes his own self. With this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the out come the past works of the previous body or bodies. Its identification with it is nothing but fake and unreal. Body is transitory. It is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘Supreme Self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.
Inscrutable power of supreme self, consisting of three gunas (three qualities of material nature), creates through them innumerable modifications.
All pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities one with realization does not differentiate between them.
even scolded by wicked or insulted, ridiculed, calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.
Lord Krishna is the supreme self Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace eternal and material prosperity.
(Thus ends the 14th chapter of Shrimad Bhagwad Geeta consisting of effect of three evolutes of nature)
Om Shri Parmatmney Namah
CHATPER 14
Shri Bhagwanouvach:
Param bhuyah parvakshayami gyananam gyanam uttamam I
Yajjgyatva munayeh sarve pram sidhim etogattah II (1)
Lord says: I shall narrate once again the supreme wisdom, knowing which; all sages have attained highest perfection, being liberated from this mundane existence.
THE LORD IN THE PRECEDING CHAPTER HAS ELABORATED THE NATURE OF THE EMBODIMENT, KNOWLEDGE, THE SELF, AND MATERIAL NATURE (PARKRITI-INSCRUTABLE POWER OF LORD).
HE HAS NOW DECLARED THAT HE IS NOW DISCOURSING A SUPREME WISDOM WHICH IS absolute CAUSE OF SALVATION.
BY KNOWING THIS, THE SAGES HAVE ATTAINED THE SUPREME ATTAING WHICH THEY ARE NO MORE INVOLVED IN THE CYCLE OF BIRTH AND DEATH. BY KNOWING NATURE OF LORD BY HIS BLESSINGS AND KINDNESS, ONE CAN ATTAIN SUPREME ABODE OF LORD HIMSELF BY TRANSGRESSING THE CYCLE OF BIRTH AND DEATH. MANY SELF SOULS WHO IMBIBED ON THIS KNOWLEDGE HAVE ALREADY ATTAINED IT BY THE GRACE OF LORD.
Idam gyanam upashritya mamsadharmayam agatta I
Sargeapinoupjayanti parlayam na vathayanti te II (2)
By practicing this wisdom, and attaining my stature, the self souls having entered into My being, are not born again at the time of the cosmic dawn nor they feel disturbed during the cosmic night.
THE WISDOM BEING A SOURCE OF ILLUMINATION LEADS ONE TO SELF REALIZATION AND IN SERVICE OF LORD.
THIS IS THE SOLE PURPOSE OF HUMAN FORM.
THE SENSE OBJECTS ARE AVAILABLE IN EVERY OTHER EMBODIMENT. BEAST OF BURDEN, THE FLIES, THE BIRDS AND ALL SORTS OF CREATURES DO HAVE ALL SENSES AND SENSE OBJECTS ARE ALSO AVAILABLE TO CATRE THEIR NEEDS. THE HUMAN BEING DON’T REQUIRE SOMETHING SPEACIAL EXCEPT THEY HAVE TO MAKE USE OF THIS FORM FOR SELF REALIZATION.
THE HUMAN FRAME HAS BEEN BLESSED WITH INTELLECT WHICH SHOULD NOT BE UTILIZED ONLY TO SATIATE SENSES (WHICH IS NEVER POSSIBLE) AND TO MAKE MONEY FOR THIS PURPOSE. IT HAS FOREMOST PURPOSE IS TO REALIZE SELF.
THE INDIVIDUAL SOUL HAS FORGOTTTEN ITSELF AND HAS IDENTIFIED WITH MODIFICATION OF MATERIAL NATURE, THAT IS BODY, WHICH IS NOT ITS OWN REAL SELF. THE SELF HAS UNWITTINGLY IDENTIFIED ITSELF WITH MIND AS ITS OWN SELF.
IT IS ITSELF FREE TO LIBERATE IT TOO.
A PERSON HIMSELF PRESUMING TO BE BOUND (THOUGH NOT ACTUALLY BOUND) CAN BE CONVINCED BY PERSON OF KNOWLEDGE THAT HE ACTUALLY IS NOT BOUND. KNOWING AND REALIZING THIS MUCH, THE PERSON THINKING HIM TO BE BOUND, FREES HIMSELF. IT IS THE MINDSET WHICH IS TO BE CORRECTED.
SELF SOUL WHO WAS ALWAYS FREE, HAS BEEN FREE, IS FREE BUT ITS IDENTIFICATION WITH MATERIAL NATURE HAS FASTENED HIM TO THE UNBROKEN SHACKLES OF TRANSMIGRATION.
THIS BONDAGE IS SELF-IMPOSED.
‘SELF’ IMPOSED THIS UPON HIMSELF ONLY BECAUSE OF HIS PAST DEEDS TO WHICH IT HAS MADE AN UNINFLINCHING ATTATCHMENT. THIS ATTATCHMENT IS TO BE SHRUGGED OF BY RECOGNITION OF SELF. THIS CAN BE FELT BY CONSCIOUSNESS WHICH IS PART OF LORD’S ALL PERVADING SUPREME CONSCIOUSNESS.
AFTER RELIZING SELF, THERE IS NO BIRTH AND DEATH.EVEN ETERNAL SUN AND MOON HAVE NO PLACE IN THAT REALM OF LORD, WHAT TO TALK OF TRANSITORY LIFE AND DEATH.
Mam yonirmahadbraham tasmingarbham dadhamiaham I
Sambhavah sarvbhutanam tattobhavati bharat II
sarvyonishu kontey murtya sambhawanti ya I
tasam baraham mahadyoniraham beejpradpitah II (3-4)
Arjun ! Great Baraham the nature is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from this union.
For all the embodied beings among all the species ‘Nature’ is the conceiving mother, while I am the Father placing seed.
THE GOD IS MAKING A REVEALATION OF THE EXISTING FACTS WHICH CAN BE UNDERSTOOD ONLY BY HIS GRACE AND NOT BY MATERIAL INTELLECT.
IN THE PRECEEDING CHAPTER IT HAS BEEN MADE CLEAR THAT THE NATURE AND PURSHA ARE BEGINNINGLESS. ALL ACTIONS AND REACTIONS ARE THE OUTCOME OF THE THREE MODIFICATION OF THE NATURE THAT ARE SATVA, RAJASA AND TAMMA
BUT THE PURSHA SEATED IN THIS BODYAND FORGETTING HIS REAL STATE HAS IDENTIFIED WITH THIS BODY AND ALSO HAS ASSUMED ITSELF THE DOER OF THOSE ACTIONS WHICH ARE TRULY ‘NOT HIS’ AND THUS HAS PUT ITSELF IN THE PHENOMENAL WORLD OF MISERIES WHICH ARE INDEED NON EXISTING.
NOW IT IS BEING TOLD THAT ALL THE CREATION AND UNIVERSE IS THE AFTER EFFECT OF UNION OF PURSHA AND PARKRITI.
ALL SECIES OF THE UNIVERSE OWE THEIR BIRTH TO THE NATURE AS MOTHER PROVIDING WOMB AND SELF HIMSELF PUTTING SEED IN THAT WOMB, RESULTING IN THE CREATION OF ALL BEINGS. IT IS EASY TO GRASP ONCE ONE REALIZES THE REALITY. DEAD BODY AFTER DEATH IS THE SAME WHEN IT WAS EARLIER WHEN RUNNING HITHER AND THITHWER FOR THE SAKE OF SATISFYING THE NEEDS OF SENSES DOING EVERY THING TO SECURE ITS RELATIONS WITH RELATIONS AND BY PRODUCTS OF BODY. BUT INA SPURS OF MOMENT IT IS DEPRIVED OF SOMETHING AND GOES DEAD. IT WAS THE PURSHAH IN FORM OF CONSCIOUSNESS THAT LEFT THE BODY WHEN IT’S ACCOUNT OF PAST FRUIT EXHAUSTED.
IT IS WONDERFUL TO IMAGINE THAT ONE PURSHA HAS TRANSFORMED HIS NATURE WIFE MANIFOLD AND IT TOO HAS DIVIDED HIMSELF INTO ENNUMERABLE FORMS. THIS SELF HAS BEEN COMING INTO EXISTENCE INTO THIS WONDERFUL UNIVERSE ONLY WITH ITS UNION OF MATERIAL NATURE.
TO UNDERSTAND THIS POINT ONE HAS TO REFER TO VERSE 4,5,6 AND 7 OF CHAPTER 7:
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)
Earth, water, fire, air, space, mind, intellect , and ego are eight folded different type of my nature.
EARTH, WATER, FIRE, AIR AND ETHER ALONG WITH MIND SET, INTELLECT, AND EGO ARE UNANIMATED NATURE, IT IS UNANIMATED NATURE OF LORD KRISHANA.THESE ARE TRANSIENT. THEY CREATE MATERIAL BODY.
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (7.5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe
THE OTHER NATURE OF LORD KRISHANA IS ETERNAL SELF SOUL, LIVING ENTITIES, ANIMATED INDIVIDUAL SOULS.
NOW IT IS ABUNDUNTLY CLEAR THAT SUPREME SELF HAS CREATED TWO FORMS OF NATURE TO PLAY WITH AND ENJOY.
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (7.6)
Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.
THE BODY IS NOT THE “ATMAN”, FOR IT IS A MATERIAL.
NEITHER ARE THE ORGANS NOR GODS NOR PRANAS NOR ELEMENTS {AIR, WATER, FIRE, ETHER, EARTH] NOR SENSE OBJECTS NOR MANAS NOR INTELLECT NOR FALSE EGO AND PARKRITI-ARE ATMEN, FOR ALL THEY ARE MATTERS AND THE ILLUMINATOR SELF IS NOT A MATERIAL.
LORD KRISHANA CONTROLS ALL SELF SOULS AND MATERIAL NATURE WITH ITS EVOLUTES TO CREATE, HOLD AND TO DESTROY THIS UNIVERSE
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (5)
Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance), these three qualities born out of material nature tie down imperishable soul to the body.
THREE QUALITIES SATTAV(GOODNESS), RAJAS (PASSION)AND TAMAS (IGNORANCE) BORN OUT OF MATERIAL NATURE BIND THE IMPERISHABLE SOUL TO THE PERISHABLE BODY.
THESE QUALITIES OF THE MATERIAL NATURE HAVE STRICT BINDING EFFECT ON THE SOUL. THOUGH THE DIFFERENCE IS INVISIBLE ,YET IT CAN BE TRACED WITH DEEP SELF OBSERVATION AND KNOWLEDGE.
SOME PEOPLE ARE VERY GOOD AND THEY ALWAYS THINK OF WELFARE OF FELLOW BEINGS, WHICH SIGNIFIES GOODNESS MODE OF NATURE.
WHILE OTHERS ARE CONSTANTLY ACCUMULATINGT MATERIAL WEALTH AND ONLY THINKING FOR THE WELFARE OF THEIR BODY AND FAMILIES, THEY HAVE NO INCLINATION TO THINK OF SELF OR GOS REALIZATION. THIS SHOWS PASSION MODE OF NATURE.
STILL THERE ARE ILL NATURED PERSONS PLANNING TO KILL INNOCENTS AND HARMING SOCIETY AND WORLD AT LARGE. THEY ARE IGNORANT ABOUT THEMSELVES AND NATURE OF LORD KRISHANA SEATED IN THEIR HEART. SURELY THEY ARE TAMSIC AND IGNORANTS.
THE LORD HAS MADE IT CLEAR THAT THE INDIVIDUAL SOUL IS THE REFLECTION OF GOD HIMSELF:
mamavnasho jeevloke jeevbhutahsanatanah (15.7)
BUT WHEN IT COMES IN CONTACT WITH MATRIAL NATURE, IT INVOLVES ITSELF WITH THESE QUALITIES BORN OUT OF IT. THE SELF SOUL IS PURE AND IT IS A BLISSFUL BUT WITH THE IDENTIFICAATION OF ITSELF WITH MIND MAKES IT TO FORGET ITS OWN IDENTITY.
SUPREME BARHAM IS INDESTRUCTIBLE AND THE INDIVIDUAL SOUL IS HIS OWN PART. BUT FOR THE BONDAGE CAUSED BY QUALITIES OF NATURE, THE SOUL IS FREE.
Tatra satvam nirmaltwatparkashakamanamayam I
Sukhsangen badhnati gyansangen chaanagh II
Rajo ragatamakvidhi trishnasangudbhawam I
Tannibhnati kontey karamsangen dehinam. II
Tamas tu agyanjam vidhi moanam sarvdehinam I
Parmaadalasyanidra tannibadnati barat II
Satvam sukhe sanjayati rajah karmanhi bharat
Gyanam avritiya tu tamah parmade sanjayatiut (.6-9)
Arjun! Satva being immaculate, is illuminating and flawless, through identification, it binds the Soul with wisdom and joy.
Arjun! Effect of Rajas is passion born of attachment and it binds the Soul through attachment to actions and their fruits.
Arjun! Know Tamas, the deluder of all those who look upon as their own self as an embodiment, as born out of ignorance. It binds the soul through wrong, sloth and sleep.
Satvam drives one to joy, Rajas to action; Tamas, clouding wisdom, incites one to error, sleep and sloth.
LORD KRISHNA DELIBERATES EVERY ASPECT OF LIFE IN SHRIMAD BHAGWAD GITA.
THIS HAS BEEN PURPOSELY DOING THIS FOR GUIDING THE INDIVIDUAL SOULS IN HUMAN FORM TO REALIZE THEMSELVES AND SEEK SALVAGE FROM THE CYCLE OF BIRTH AND DEATH.
TO END THIS CYCLE ONCE FOR ALL ONE SHOULD SEPARATE GRAIN FROM CHAFF OF IDENTIFICATION AND ATTACHMENT BY WINNOWING OR THRESHING. THIS IS POSSIBLE ONLY THROUGH FIRST SEEING ONE SELF SEPARATE FROM MATERIAL BODY AND UNCONDITIONAL SURRENDER TO LORD KRISHANA.
DIFFERENT QUALITIES AND EFFECTS OF ALL THREE GUNAS HAVE BEEN ENUMERATED.
CONTROL OF MIND AND SENSES, FORTITUDE, DESCRIMINATION, DEVOTION TO DUTY, TRUTHFULNESS, GENEROSITY, DISPASSION, FAITH, SHAME, CHARITY, SINCERITY, MODESITY AND TAKING PLEASURE IN SELF ARE THE MODIFICATION OF SATVA.
DESIRE, ACTIVITY, PRIDE, COVETOUSNESS, HAUGHTINESS, PRAYING FOR COMFORTS, SEEING OF DIFFERENCE, SENSE PLEASURE, DISPOSITION DUE TO PRIDE, LOVE FOR FAME, MAKING FUN, DISPLAY OF POWER AND AGGRESSIVENESS, ENTERPRISE, THESE ARE THE EFFECTS OF RAJAS
ANGER, GREED, FALSEHOOD, CRUELITY, BEGGING, STIMULATION OF PIETY, FATIGUE, QUARREL, GRIEF, INFATUATION, DEJECTION, A MISERABLE FEELING, SLEEP, EXPECTATION, FEAR AND INERTIA ARE THE MODIFICATION OF TAMAS.
IF ONE HAS EXCLSIVE ONE OF THE THREE GUNAS THEN ONE WUPLD HAVE BE HAVING A FIXED SORT OF NATURE. IN PREVIOUS BIRTH, IF THE ATTACHMENTS ARE MIXED ONE, ITS RESULTS IN AN MIXED NATURE (AS IN HUMAN FORM) AND IT IS THE MOST ELLUSIVE FOR THE SOUL. DEMI- GODS ARE NET RESULTS OF GOODNESS. THEY DO DESIRE TO ATTAIN A HUMAN FORM. IF ON ATTAINING THIS FORM A HUMAN BEING DOES NOT ATTAIN SELF REALIZATION, IT IS VIRTUALLY A TICKET TO CYCLE OF TRANSMIGRATION.
99% PETRCENT OF HUMAN ARE PASSIONATE TO ACQUIRE WEALTH TO ATTAIN HAPPINESS FROM SENSE OBJECTS. BUT THEY ALWAYS REMAIN IN MISERY. TRANSIENT SENSE OBJECTS CANNOT BE SOURCE OF PERMANENT HAPPINESS.
THE FORM OF BEINGS ARE RESULT OF ATTACHMENT WITH THESE EVOLUTES OF MATERIAL NATURE OF LORD. THE QUALITY OF GOODNESS IS A WAY TO SALVATION, QUALITY OF PASSION IS WAY TO THE MATERIAL WORLD AND ATTACHMENT TO IGNORANCE LEADS ONE TO LOWER BODIES OR VAGETATION.
Rajastamaashchabhibhuyeh satvam bhavati bharat I
Rajah satvam tamashchaiv tamah satavam rajastatha II(10 )
Over powering rajas (passion) and tamas (ignorance), Satva (goodness ) prevails, rajas (passion) prevails by overpowering satva (goodness) and tamas (ignorance), and tamas(ignorance) even so overpowering satva (goodness) ,rajas(passion), prevails.
EACH QUALITY PERVAILS BY VERPOWERING THE OTHER TWO.
THE MOMENT SATTVA (GOODNESS) PERVAILS THE OTHER TWO ARE IN SUBDUED STATE, RAJAS (PASSION) PERVAILS BY OVERPOWERING SATTVA AND TAMAS, AND TAMSIC (IGNORANCE) TOO PERVAILS BY OVERPOWERING SATTVA AND RAJAS. HENEVER WE THINK OF SELF AND LORD IT IS SIGN OF GOODNESS. WHEN WE ARE INCLINED TO MAKE LIFE COMFORTABLE WITH THE MATERIALISTIC OPULENCE, IT IS PASSION, AND WE IGNORE EVERY THING ELSE AND SEE OURSELVE AS A BODY IT IS TAMAS OR IGNORANCE OF SELF SOUL.
EACH QUALITY HAS ITS OWN EFFECT ON THE BODY AND MIND OF THE EMBODIMENT AND CAN BE WATCHED BY A CONSCIOUS MIND.
THESE QUALITIES OF NATURE OVERSHADOW EACH OTHER BY WAY OF DOMINATION OF ONE PARTICULAR QUALITY AT A PARTICULAR TIME IN A EMBODIMENT. THESE QUALITIES ARE SAME IN ALL PURPOSE OF EMBODIMENT..SENSE, MIND AND INTELLECT INSPIRE FOR SENSE OBJECTS FOR SENSE GRATIFICATION.
IT IS DESIRE.
ONE DESIRE GENERATES NUMBER OF DESIRES. TO ATTAIN DESIRELESSNESS IS THE REAL AIM OF HUMAN FORM.
HERE IS THE SECRET OF SELF REALIZATIONM. WHATEVER MIND, BODY, INTELLECT, SENSES ARE DOING, THESE ACTIVITIES ARE RESLT OF MATERIAL NATURES THROUGH ITS EVOLUTES. THE SELF LIVING ENTITY IS PURE SELF FULL OF BLISS; THIS LIFE ELEMENT IS THE REAL SELF OF EVERY BEING.SORROWS AND HAPPINESS HAS CROP UP IN MIND.SELF SOUL IDENTIFYING WITH MIND TAKES UP THESE ELEMENTS TO IT SELF. DESIRE FOR SENSE GRATIFICATION IS PARAMOUNT REASON FOR ATTACHMENT OF SELF SOUL WITH BODY COVER.MOST OF US DON’T SEEK SUFFERING, BUT IT COMES TO US AS AN INEVITABLE OUTCOME OF THE MANNER IN WHICH WE SEEK HAPPINESS. WE TEND TO SEEK HAPPINESS THROUGH THE FULFILMENT OF DESIRES BUT SUCH FULFILMENT IS NEVER AN ASSURED THING. HENCE IN PERUIT OF DESIRE, WE ALSO UNAVOIDABLY PREPARE FOR SUFFERING FROM THEIR NON-FULFILMENT.
DESIRES HAVE NO END. THEY GO ON MULTIPLYING. THIS TREE OF DESIRES BEAR TWO KIND OF FRUIT: ONE IS SWEET, WHICH IS PLEASURE, AND THER ONE IS BITTER, WHICH IS SUFFERING. IF THIS TREE OF DESIRE IS ALLOWED TO FLOURISH, IT CANNOT BE MADE TO YIELD JUST ONE KIND OF FRUIT.THOSE WHO HAVE A BID FOR ONE KIND OF FRUIT MUST BE READY TO HAVE THE OTHER, ALSO.FULFILMENT OF DESIRES DOES NOT LEAD TO THEIR TERMINATION: THEY ARE SUBMERGED FOR A WHILE TO REAPPEAR WITH AN ADDED INTENSITY.DESIRES ARE THE CAUSE OF MUCH SUFFERING. THIS IS LAW OF MATERIAL NATURE.
IF WE VISUALIZE THE SUFFERING THAT WAITS UPON DESIRE, DESIRE ITSELF MITIGATES.
THE UNSHAKSABLE KNOWLEDGE AND UNDERSTANDING SECURELY BASED ON TSANSITORY NATURE THINGS BORNE OUT OF THREE MODES OF MATERIAL NATURE HELPS ATTINING LASTING DETACHMENT. IT I WITH MATERIALISM. ALL THINGS OF WORLD ARE MOMENTARY AND PASSING. ANY CLINGING TO THEM IS BOUND TO EVEVTUALLY TO BE SOURCE OF PAIN. DESIRELESSNESS MAKES AN INDIVIDUAL FIRM LIKE A ROCK. HE IS NEITHER MOVED BY PLEASURE NOR BY SORROW. HE IS NOT UPSET BY THE ONSLAUGHT OF OPPOSITES. LASTING DETACHMENT, WHICH BRINGS FREEDOM FROM ALL DESIRES AND ATTACHMENT IS COMPLETE DISPASSION
WHENEVER WE THINK OF SELF AND LORD IT IS SIGN OF GOODNESS. WHEN WE ARE INCLINED TO MAKE LIFE COMFORTABLE WITH THE MATERIALISTIC OPULENCE, IT IS PASSION, AND WE IGNORE EVERY THING ELSE AND SEE OURSELVE AS A BODY IT IS TAMAS OR IGNORANCE OF SELF SOUL.
EACH QUALITY HAS ITS OWN EFFECT ON THE BODY AND MIND OF THE EMBODIMENT AND CAN BE WATCHED BY A CONSCIOUS MIND.
THESE QUALITIES OF NATURE OVERSHADOW EACH OTHER BY WAY OF DOMINATION OF ONE PARTICULAR QUALITY AT A PARTICULAR TIME IN A EMBODIMENT. THESE QUALITIES ARE SAME IN ALL BEINGS.
EVEN IF WE AS EMBODIED SOUL ARE ABLE TO RECOGNIZE THE REALITY OF THESE QUALITIES, WE STAD LIBERATED AS THESE EMANATE FROM THE LORD HIMSELF BUT THEY INEFFECTIVE TO LORD, FOR THIS WE HAVE TO GO TO CHAPTER 7 VERSE 12 AND 13:
Ye chev satvica bhava rajasastamsashch ye I
Matt eveti tanvidhi na tuaham teshu te mayyi II
Tribhirgurhmayerbhaveerbhi sarvamidam jagat I
Mohitam naabhijanati mamebhay paramavayayam II
( 7.12-13)
Whatever entities born out of satvica, rajas, tamsika, know them all as evolved from me alone, In reality however, neither do I exist in them, nor they are in me.
The whole of this creation is deluded by the objects evolved from three modes of nature. That is why the world fails to recognize me, standing apart from these and imperishable.
THE NATURE WHETHER MATERIAL OR LIFE PRINCIPAL IS IN REALITY THE VEIL OF LORD HIMSELF SEATED IN ALL BEINGS IN FORM OF CONSCIOUSNESS. IF ONE RECOGNIZES THIS PHENOMENA, ONE CAN SEE THE EXISTENCE OF SUPREME SELF EVERY WHERE. THIS IS THE SOLE PURPOSE OF HUMAN LIFE. THIS COMES TO ONE WHEN HE IS NEARING COMPLETION OF CIRCLE OF ONE’S TRANSMIGRATION. REFER TO COMMENTARY OF VERSE 19 OF CHAPTER 7.
Bahunamjanamanamante gyanvan mam parpadayat I
Vasudevah sarvamiti sa mahatama sudulabhah II
THIS CAN BE ACHIEVED IN ONE’S LIFE TIME AT LEAST IN HUMAN INCARNATION. SHED THIS EGO OF BODY, THEN YOU ARE THE ONE WITH SUPREME. EVERY ACT OF MATERIAL NATURE OR SPIRITUAL NATURE IS THE GAME PLAY OF LORD LIKE A CHILD PLAY. OBSERVE IT.
Sarvdwareshu deheasmin parkash upjayte
Gyanam yada tada vidyad vivridhe satvamitiut. ( 11)
When light and discernment overwhelms this embodiment than one should know that sattva is prevailing.
THE IDEAS OF “I” AND ”ME” CONSTITUTE THE EFFECTS OF THE MIXED GUNAS, SINCE ALL INTERCOURSE THRUOGH MIND, SENSES, SENSE OBJECTS, ORGANS, PRANAS IS THE EFFECT OF MIXTURE OF THESE QUALITIES
These qualities SATAV(Goodness),RAJAS (Passion) AND TAMAS (Ignorance) DON’T AFFECT BRAHMAN BUT THE INDIVIDUAL SOUL IS MENIFESTED WITH THESE QUALITIES WHICH BIND IT BY ATTATCHMENT TO MATERIAL OBJECTS.
A PARTICULAR QUALITY MAY PREDOMINATE THE OTHER TWO FOR SOME TIME BUT IN DUE COURSE OTHER QUALITY MAY PREVAIL.
WAKEFULNESS IN A MAN IS THE EFFECT OF SATTVA.WHEN SATVA OVERCOMES THE OTHER TWO GUNAS THEN A MAN IS EMPOWERED WITH KNOWLEDGE ,VIRTUE AND HAPPINESS, CONTROL OF MIND AND SENSES.
WHEN THESE VIRTUES ARE PREDOMINATING ONE CAN DRAW AN INFERENCE OF SATVA BEING PREDOMINANT.ONE BECOMEES CLEANSED FROM INSIDE AND OUTSIDE
Lobhah parvritarrarambhah karmanam shamah sapriah
Rajesyatani jayente vivrdhe bharatsharbhah ( 12)
Arjun! When greed, inactiveness, undertaking of action with an interested motive, restlessness and a thirst for enjoyment make their appearance it shows the domination of rajas.
WHEN RAJAS (PASSION) IS DOMINATING THE NATURE CAGED SOUL INDULGES IN OPULENCE, WORK, FAME AND PAIN,
WHEN A MAN UNDER THE INFLUENCE OF THE WORK HAS HIS INTELLECTUAL HERE AND THERE, SENSUORY ORGANS RESTLESS, THE ORGANS OF ACTION IN A FRENZY AND THE MIND WANDERING- ONE SHOULD KNOW THAT RAJAS IS PREDOMINANT.
Aparkasho aparvritirparmadoah mohevcha
Tamaseyetani jayente vivradhe kurunandan ( 13)
Arjun! with the growth of tamas (Ignorance) obtuseness of the mind and senses, inclination of not performing one’s duty, merriment, and stupor appear in the embodiment..
WHEN THE MIND STUFF IS FATIGUED AND IS UNABLE TO REFLECT THE SELF AND DROOPS.
THE MIND IS VACANT AND THERE ARE IGNORANCE AND DEJECTION IT SHOULD BE PERSUMED THAT TAMAS HAS SET IN
.TAMAS QUALITY DOES NOT ALLOW THE EMBODIED SOUL TO PERFORM ONE’S DUTY TO SELF REALIZATION.
Yada satve privridhe tu parlayam tati dehbhrit
Tadottamvidam lokanamlanparpadhayte.
Rajsi parlayam gatva karamsangish jayate
Tatha parlinastamisi moorhyonishu jayete ( 14-15)
When a person dies during the growth of sattva, he goes to stainless ethereal world attained by the man of good deeds.
But when the soul departs from the body in a state of rajas it is again born among those attached to action and embodied soul when leaves the body at a time when tamas is predominating, it goes to the realm of low category species, such as insects, beasts and vegetation.
WHEN THE SOUL IMBIBED WITH SATTAV LEAVS THE EMBODIMENT, IT OBTAINS THE HIGHER SPHERES OF DIFFERENT GODS AND HEAVEN WHERE THE SOUL UDERGOES AND ENJOYS THE FRUITS OF GOOD DEEDS OF THE HUMAN OR OTHER PAST BIRTH.
IT IS THE SATVIK QUALITY WHEREBY SELF REALIZATION IS POSSIBLE BUT WITH THE ACCOMPLISHMENT OF THIS, THE ATTACHMENT WITH THIS QUALITY IS TO BE SHUNNED AS THIS MAY ALSO PUT ONE IN THE BIRTH AND DEATH TRAP ONCE AGAIN HE MAY ATTAIN DOMAIN OF VIRTUOUS OR GODLY WORLDS. WHEN FRUIT OF GOOD DEEDS EXHAUSTS ONE HAS TO COME AGAIN TO WORLD OF DEATH AND BIRTH TO MAKE AN EFFORT TO SELF REALIZATION AND ATTAIN LIBERATION THIS VI CIOUS CIRCLE.
SO ONE SHOULD NOT BE ATTACHED TO ANY OF THE QUALITIES OF NATURE AND BECOME ‘nirgunah’. THE LORD HAS CATEGORICALLY TERMED THE CONSCIOUSNESS IN THIE BEINGS AS HIS ETERNAL FRAGMENT OF SUPREME SELF. IN CHAPTER SEVEN LORD HAS STATED THAT ALL THREE QUALITIES OF MATERIAL NATURE EMANATES FROM HIM BUT THEY ARE IN HIM.
IF THE SUPREME SOUL IS UNATTACHED WITH THESE THREE QUALITIES OF MATERIAL NATURE, THE FRAGMNET IS ALSO FREE FROM THESE TWIGS. BUT MERELY AN IDENTIFICATION HAS BECOME CAUSE OF BONDAGE AND CONDITIONING. SELF SOUL IS SUPPOSED TO MAKE ITSELF FREE BY MAKING COMPLETE SURRENDER TO LORD BY ADOPTING HIS DEVOTIONAL SERVICE.
ONE CAN CONTEMPLATE THE LIMITATION OF SPAN OF LIFE BEING CUT SHORT BY ROTATION OF DAY AND NIGHTS, THE ATTACHMENT WITH THREE QUALITIES HAVING UNSURMOUNTABLE BINDING FORCE TO THE CYCLE OF LIFE AND DEATH, ONE SHOULD DO WHATEVER THE MATERIAL NATURE HAS IN STOCK FOR ONE TO DO BUT WITHOUT ANY ATTACHMENT, ONE CAN THUS REALIZE HIS TRUE NATURE OF BEING PART OF SUPREME BEING/ SHADOW OF LORD HIMSELF.
WHEN THE SOUL LEAVES THE BODY AT THE TIME OF PREDOMINANCE OF RAJAS HE IS PUT TO HAVE BIRTH IN THE CLAN OF THOSE WHO ARE ATTATCHED TO ACTION AND SENSORY OBJECTS BUT WHEN TAMAS IS DOMINANT,THE SOUL GOES TO ATTAIN REBIRTH IN LOW CATEGORY LIKE INSECTS, VEGETABLE PLANTS, BEASTS AND OTHER CREATURES. AND IT SINKS LOWER AND LOWER AND STILL LOWER DOMAINS.
ALL THINGS WHICH ARE REGULATED BY SELF OR PURSHA AND HIS POWER OF INSRUCTABLE NATURE- WHATEVER IS SEEN, HEARD OR THOUGHT OF THE INTELLECTUAL ARE MODIFICATIONS OF THESE THREE GUNAS.
Karmanah sukritasyahu satvikam nirmalam falam I
Rajsastu falam dukhamagayanam tamasah falam II
Satvatsanjayte gyanam rajso lobh ev ch I
Parmadmoho tamaso bhavtoagyanamev ch II ( 16-17)
Righteous act is rewaded in satvic and faultless and sorrow are the fruit of rajas and ignorance is the outcome of tamsa.
Wisdom follows from sattva and greed follows from rajas and likewise obstinate, error, stupor and ignorance also follow from tamas.
THE GOOD DEEDS OR RIGHTEOUS ACT IS REWARD OF SATTVIC WHICH COMES IN THE SHAPE OF JOY, WISDOM AND DISPASSION,
SORROW AND GRIEF AND CARE ARE DUE NTO RAJAS AS THE PERSON HAVING DESIRES REMANING ALL THE TIME UNFULFILLED IS FULL OF UNNECESSARY WORRIES BECAUSE THE SELF IS NOT THE DOER IN THIS INCARNATION BUT HE THINKS HIM TO BE SO AND HAVING THOUGHT ITSELF THE DOORS CONCIEVES SO MANY WORRIES IN ITS MIND. THE ATTACHMENT WITH PASSION IS THE MOST DANGEROUS AS IT DESTROYS THE LIFE SPAN IN JUST WORRIES FOR ACCOMPLISHMENT OF WEALTH, HOUSE, WIFE, CHILDREN, FITHER , MOTHER AND ALL RELATION OF THIS EMBODIMENT.
THE ASSOCIATION WITH ONE’ SON, WIFE, RELATIVES AND FRIENDS IS LIKE THE CHANCE MEETING OF TRAVELLERS. THEY DEPART WITH THE END OF EACH BODY. AS DREAMS ARE INEXTRICABLY BOUND TO SLEEP.
IGNORANCE OF ONE OWN SELF BEING THE PART OF OMNIPRESENT SUPER SELF AND ONE’S ATTATCHMENT WITH MODIFICATION IS THE DIRECT RESULT OF ‘TAMAS’
THE QUALITIES OF THREE EVOLUTES RESULT IN DIFFERENT VIRTUES AND VICES.
WHEN AN EMBODIMENT IS ENDOWED WITH WISDOM ABOUT THE TRUE NATURE OF SELF AND ITS REALIZATION IT IS APPERENTLY FOLLOWING FROM ‘SATVA’ .
GREED FOR WORLDY ACCUMULATION FOLLOWS FROM ’RAJAS’,
OBSTINATE, ERROR ,STUPOR, AND IGNORANCE FOLLOWS FROM ‘TAMAS’
BY CONTROL OF MIND AND DISPASSION A MAN CAN INFER AS POSSESING SATVA; BY DESIRE AND SO FORTH,IS THE SIGN OF RAJASA AND ANGER AND IGNORANCE ARE THE ATTRIBUTES OF ‘TAMAS’.
Urdhawam gachhanti sattvastha madhaye tishthanti rajasa I
Jaghanyagunvrtisatha adhogachhanti tamsa II (18 )
Those who are abiding in the quality of sattav go upward, rajasa stay in middle and those who are enveloped in tamas instinct go down.
HERE THE LORD IS REVEALING THE FUTURE INCARNATIONS. PEOPLE DYING SATTVA BEING PREDOMINANT AT THE TIME OF DEATH GO TO HEAVEN AND OTHER GODLY WORLDS; THOSE DYING WHEN RAJAS IS UP, REMAIN IN HUMAN PLANE; AND THOSE DYING WHEN TAMAS PERVAILS GO TO HELL AND LOW STAGE INCARNATIONS LIKE DIFFERENT SPECIES OF CREATURES.
THE LORD HAS VEHEMENTLY DIRECTED TO DO SELFLESS WORK FOR THE WELFARE OF OTHERS AND SHUN ALL DESIRES AND HATRED. THE LORD IS IN EVERY BEING AND EVERY EMBODIMENT. IT IS NOT ONLY ADVISED TO SEEK SALVATION FROM THE VICIOUS CIRCLE OF BIRTH AND DEATH BUT SEE SAMENESS IN ALL AND EVERY WHERE. BY THIS KIND OF DEVOTION TO LORD ONE CAN ATTAIN LIBERATION IN THIS LIFE. ONE CAN TASTE THE NECTOR OF SELF REALIZATION IN THIS EMBODIMENT. HUMAN BODY IS FIRST AND FOREMOST REQUISITE LIKE A STRONG BOAT TO TRAVERSE SEA OF THE WORLD, SO DIFFICULT TO SECURE, BUT GETTING THAT BY SHEER GOOD LUCK, ONE SHOULD SEEK THE SHELTER OF LIBERATED SOUL AS TEACHER AS ONE’S HELMSMAN. IN THAT CASE LORDHIMSELF PROPELLING THE BOAT BY HIS GRACE, IN THE FORM OF FAVOURABLE WIND.
WITH SUCH MEANS BEING AVAILABLE TO THIS HUMAN FORM,IF ONE DOESN’T STRIVE TO CROSS THE OCEAN OF WORLD (samsara), ONE IS VERILY COMMITTING SUICIDE.
ALL ONE HAS TO DO IS TO PERFORM ONE’S ASSIGNED DUTIES WITHOUT ATTACHMENT AND ADJUST ONESELF TO THE SUPREME WILL OF LORD
Naanyam gurhebhay kartaram dsrshtha anupashayati I
Garhebhyashch paramveti madbhavam soadhigachhati II
Gurhanetanatitya treendehi dehsamudbhwan I
anammrityujaradukheiervimuktoamritamashnute II.(19-20)
When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit not affected and entirely beyond these qualities, he enters into my being
Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss.
THE WORLD IS THE MODIFICATION OF THREE GUNAS. IT IS NOT THE PARTICULAR BODY WHICH IS RESULT OF SUCH MODIFICATION BUT ALL THING ,PLACES ,FRUITS,TIME , KNOWLEDGE ,WORK, AGENTS, FAITH, STATE, FORM AND GOALS WHATEVER IS VISIBLE OR INVISBLE ALL ARE IN THE RANGE OF THESE GUNAS.
HAVING OBTAINED THE HUMAN INCARNATION THE SOUL IN PRESENT FORM IS CONDUCIVE TO KNOWLEDGE AND REALISATION. IT SHOULD SHUN ATTATCHMENT TO EVERY THING EXCEPT SELF/GOD / ONE’S OWN SELF/OR WHATEVER ONE BELIEVES IN TO HIS CREATOR AND STRIVE FOR IT ALONE
WHEN SUCH A MAN, FREED FROM THE BONDAGE OF SUBTLE BODY AND GUNAS WHICH SPRING UP IN MIND, IS WHOLLY FILLED WITH ‘SELF’ ALONE
FREED BY A STEADFASTNESS IN KNOWLEDGE FROM THE SUBTLE BODY WHICH CONSISTS OF THREE EVOLUTES, AND BRINGS ON THE LIMITATION OF INDIVIDUAL SOUL, A MAN EVEN LIVING IN THE SENSE- WORLD WHICH IS AN UNSUBSTANTIAL APPEARANCE IS NOT ATTACHED TO SENSE-OBJECTS.
THE EMBDIMENT IS NOT CONFINED TO PRESENT FORMATION BUT ONE SOUL COMING IN CONTACT WITH THE NATURE HAS BEEN TAKING FROM ONE BODY TO AN OTHER AND THE PROCESS WILL GO ON TILL SELF REALIZATION
Arjun asked:
Kairlingestreengurhan etan ateeto bhavti parbho
Kimacharah katham chetanstreengurhanativartate (21)
Arjun asked: what are the peculiarities which depict the individual transcending the three modes? And how is that one rises above the three modes?
ARJUN ASKED THE LORD TO EXPLAIN THE SUBTALITY OF THE PERSON WHO HAS TRANSCENDED ABOVE THREE MODES OF NATURE AND HOW IS THAT ONE IS ABLE TO ATTAIN THAT FEAT?
Shri Bhagwanouwach
Parkasham ch parvritim ch mohamev ch pandav
Na dvethi samprivritani na nrivritani kankshayti ( 22)
Shri Bhagwan said: Arjun he who hates neither light of knowledge, nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.
First of all the all kindled soul is unaffected when wisdom outcome of goodness mode of material nature (satva) endows upon him, activity born out of passion mode (rajas) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes. he is always conscious of his inner self .
He is ever alert, being master of senses, desire less, freed from the all the three modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
Udaseen vad aseeno gurheryorna vichalayete I
Gurha vartant itiev yoavtithti nengate II
Samdukh sukh swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhieastulyanindaatamstuti II
Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II
Mam ch yo ayaybhcharerhbhaktiyogen sewate I
Sa gurhansamteetyaetan barahambhuyae kalpate II
Barhamano hi partithaahamamritasyaavavysya ch I
shashwat ch dharmasya sukhasyaekantikasya ch II(14.23-27 )
He who sitting like a witness is not disturbed by gunas (Three qualities of material nature) and who knowing that gunas(Three qualities of material nature) are moving among gunas (Three qualities of material nature), remains established in identity with God/self and never falls from this position
He who is once established in Self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonour, sameness for him friend and enemy, he has lost the feeling of doer ship in all actions caused by three modes of nature transcends the cycle of transmigration.
He who constantly worship me through Yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Braham
For I am the seat of imperishable Braham, eternal nectar, immortality and of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of body, senses, intellect, as it dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.
This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this world he recognizes his own self. with this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the out come the past works of the previous body or bodies.
His identification with it, is nothing but fake and unreal.
Body is transitory.
It is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘Supreme Self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.
Inscrutable power of Supreme Self, consisting of three gunas (three qualities of material nature), creates through them innumerable modifications/superimposition. All pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities, one with realization does not differentiate between them.
Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- beings thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.
Lord Krishna is the Supreme Self- Braham - existence-knowledge- bliss absolute. As he is the originator of this and many other galaxies, he holds the key to peace, eternal and material prosperity.
(Thus ends the 14th chapter of Shrimad Bhagwad Geeta consisting dialogue of Arjun with Shri Krishna on three modes of nature)
CHATPER 14
Shri Bhagwan Uvach:
Param bhuyah parvakshayami gyananam gyanam uttamam I
Yajjgyatva munayeh sarve pram sidhim etogattah II (1)
Lord Krishna says: I shall narrate once again the supreme wisdom, knowing which; all sages have attained highest perfection, having been liberated from this mundane existence.
The Lord Krishna in preceding chapter has elaborated the nature of the embodiment, knowledge, the self and material nature (Parkriti-inscrutable power of Lord Krishna).
He now declares that he is discourses about supreme wisdom which is absolute cause of salvation.
By knowing this, the sages have attained the Supreme and are no more involved in the cycle of birth and death.
By knowing nature of Lord by his blessings and kindness, one can attain supreme abode of Lord himself by transgressing the cycle of birth and death like sages who imbibed on this knowledge and have already attained it by the grace of Lord.
Idam gyanam upashritya mamsadharmayam agatta I
Sargeapinoupjayanti parlayam na vathayanti te II (2)
By practicing this wisdom, and attaining my stature, the self souls having entered into My being, are not born again at the time of the cosmic dawn nor they feel disturbed during the cosmic night.
The wisdom being a source of illumination leads one to self realization and oneness with Lord.
This is the sole purpose of human incarnation.
The sense objects are available in every other incarnation of beings. Beast of burden, the flies, the birds and all sorts of creatures do have all senses and sense objects are also available to cater their needs. The human being don’t require something special
But the human frame has been blessed with intellect which should not be utilized only to satiate senses (which is never possible) and to make money for this purpose but its foremost purpose is to realize self.
The individual soul having forgotten its real self has identified with modification of material nature which is not its own real self.
The self has unwittingly adopted this modification as its own self.
It is itself free to liberate it too. A person himself to be bound (though not actually bound) can be convinced by person of knowledge that he actually is not bound. Knowing and realizing this much, the person thinking him to be bound, frees himself.
Such is the case of self soul who was always free, has been free but its identification with material nature has fastened him to the unbroken shackles of transmigration.
This bondage is self-imposed.
‘Self’ imposed this upon himself only because of his past deeds to which it has made an unflinching attachment. This attachment is to be shrugged of by recognition of self. This can be felt by consciousness which is part of Lord’s all pervading Supreme Consciousness.
After realizing self there is no birth and death.
Even eternal Sun and Moon have no place in that realm of Lord, what to talk of transitory life and death.
Mam yonir mahad braham tasmingarbhamdadhami aham I
Sambhavah sarvbhutanam tattobhavati bharat II
sarvyonishu kontey murtya sambhawanti ya I
tasambaraham mahadyoniraham beejpradpitah II (3-4)
Arjun! Great Baraham nature is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from this union.
For all the embodied beings among all the species ‘Nature’ is the conceiving mother, while I am the Father placing seed.
Lord Krishna is making a revelation of the existing facts which can be understood only by his grace and not by material intellect.
In the preceding chapter it has been made clear that the nature and Pursha are beginning less and all actions and reactions are the outcome of the three modification of the nature that are satva (Goodness), rajas(Passion) and tama (Ignorance) but the Pursha(Eternal Self Soul) seated in this body forgetting its real state has identified itself with this body and also has assumed itself the doer of those actions which are truly ‘not his’ and thus has put itself in the phenomenal world of miseries which are indeed non existing.
Now it is being told that all the creation and universe is the after effect of union of Pursha and Parkriti.
All species of the universe owe their birth to the nature as mother providing womb and self himself putting seed in that womb, resulting in the creation of all being.
It is easy to grasp once one realizes the reality.
Dead body after death is the same when it was earlier when running hither and thither for the sake of satisfying the needs of senses and doing every thing to secure its relations but in spur of moment it is deprived of something and goes dead. It was the purshah in form of consciousness that left the body when its account of past fruit/reactions exhausted.
It is wonderful to imagine that one Pursha has transformed his nature wife into manifold and it too has divided itself into enumerable forms creating existence of this wonderful universe.
This world is the true light of divine.
One has to clearly remove one’s doubts about the “Atman (Self Soul)” by reasons that lead to realization of Braham the all pervading self consciousness.
By skilful negation of things other than the self, one should turn away from all sense-pleasures, being satisfied with the bliss of the self
The body is not the “Atman”, for it is material. nor are the organs, the Gods, the pranas, elements {air, water, fire ether earth}, sense objects, mind, intellect, the ego and Parkriti are Atma or Self Soul-for all they are matters and the illuminator self is not a material. This is the consciousness which is illuminates all of the above stated factors.
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (.5)
Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance)- these three qualities born out of nature tie down imperishable soul to the body.
Three qualities Sattava (goodness), Rajas (passion), Tamas (ignorance)- born out of nature bind the imperishable soul to the perishable body.
These qualities of the nature have strict binding effect on the soul. Though the difference is invisible yet it can be traced with deep self observation and knowledge.
The Lord has made it clear that the individual soul is the reflection of god himself-
mamavnasho jeevloke jeevbhutahsanatanah (15.7)
But when it comes in contact with these qualities of nature, it involves itself with these qualities of nature to that much extent that it forgets its true self.
Supreme Braham is indestructible and the individual soul is its own reflection, but for the bondage caused by qualities of nature, the soul is free.
Tatra satvam nirmaltwatparkashakamanamayam I
Sukhsangen badhnati gyansangen chaanagh II
Rajo ragatamakvidhi trishnasangudbhawam I
Tannibhnati kontey karamsangen dehinam. II
Tamas tu agyanjam vidhi moanam sarvdehinam
Parmaadalasyanidra tannibadnati barat
Satvam sukhe sanjayati rajah karmanhi bharat
Gyanam avritiya tu tamah parmade sanjayatiut (.6-9)
Arjun! Satva being immaculate is illuminating and flawless, through identification it binds the Soul with wisdom and joy.
Arjun! Effect of Rajas is passion born of attachment and it binds the Soul through attachment to actions and their reactions in form of fruits like happiness ans distress.
Arjun! Know Tamas, the deluder of all those who look upon as their own self as an embodiment, as born out of ignorance. It binds the soul through madness, sloth and sleep.
Satva drives one to joy, Rajas to action; Tamas, clouding wisdom, incites one to error, sleep and sloth.
Lord Krishna has deliberated every aspect of life in Shrimad Bhagwad Geeta.
This has been purposely done for guiding the individual soul in human form to realize itself and seek its salvage from the cyclebirth and death.
To end this cycle once for all one should separate grain from chaff.
Different qualities and effects of all three gunas have been enumerated.
Control of mind and senses, fortitude, discrimination, devotion to duty, truthfulness, generosity, dispassion, faith, shame, charity, sincerity, modesty and taking pleasure in self are the modification of satva.
Desire, activity, pride, covetousness, haughtiness, praying for comforts, seeing of difference, sense pleasure, disposition due to pride, love for fame, making fun, display of power and aggressiveness, enterprise, these are the effects of rajas
Anger, greed, falsehood, cruelty, begging, stimulation of piety, fatigue, quarrel, grief, infatuation, dejection, a miserable feeling, sleep, expectation, fear and inertia are the modification of tamsa.
If one has exclusive one of the three gunas then one will be having a fixed sort of nature but the past deeds of one’s previous birth if they are mixed one, its results in an mixed nature (as in human form) and it is the most elusive for the soul and it ultimately identifies with the body or with senses, their objects or a particular organ.
The form of beings is result of attachment with these evolutes of material nature of lord. The quality of goodness is a way to salvation, quality of passion is way to the material world and attachment to ignorance leads one to lower bodies or vegetation.
Rajastamaashchabhibhuyeh satvam bhavati bharat
Rajah satvam tamashchaiv tamah satavam rajastatha (10)
Over powering rajas and tamas, Satva prevails; rajas prevails by overpowering satva and tamas, and tamas even so overpowering satva, rajas, prevails.
All the qualities prevail by overpowering the other two.
The moment satva (goodness) prevails the other two are in subdued state, rajas (passion) prevails by overpowering satva and tamsa, and tamsika (ignorance) too prevails by overpowering satva and rajas.
Whenever we think of self and Lord it is sign of goodness. When we are inclined to make life comfortable with the materialistic opulence it is passion, and we ignore every thing else and see ourselves as a body it is tamsa or ignorance of self soul.
Each quality has its own effect on the body and mind of the embodiment and can be watched by a conscious mind.
These qualities of nature overshadow each other by way of domination of one particular quality at a particular time in a embodiment.
These qualities are same in all beings.
Even if we as embodied soul are able to recognize the reality of these qualities, we stand liberated as these emanate from the Lord himself but they are ineffective unto Lord, for this we have to go to chapter 7 verses 12 and 13:
Ye chev satvica bhava rajasastamsashch ye I
Matt eveti tanvidhi na tuaham teshu te mayyi II
Tribhirgurhmayerbhaveerbhi sarvamidam jagat I
Mohitam naabhijanati mamebhay paramavayayam II ( 7.12-13)
Whatever entities born out of satvica, rajas, tamsika, know them all as evolved from me alone, in reality however, neither do I exist in them, nor are they in me.
The whole of this creation is deluded by the objects evolved from three modes of nature. That is why the world fails to recognize me, standing apart from these and imperishable.
The nature whether material or life principal is in reality the veil of Lord Krishna himself seated in all beings in form of consciousness.
If one recognizes this phenomena, one can see the existence of Supreme Self every where. This is the sole purpose of human life. This comes to one when he is nearing completion of circle of one’s transmigration. Refer to commentary of verse 19 of chapter 7.
Bahunamjanamanamante gyanvan mam parpadayat I
Vasudevah sarvamiti sa mahatama sudurlabhah II
After many births and deaths, a wise soul surrenders unto me as to be the cause of all causes and effects. Such a great soul is very rare.
This can be achieved in one’s life time at least in
human form. Shed this ego of body, and then you are the one with supreme. Every act of material nature or spiritual nature is the game play of Lord like a child play. Observe it.
Sarvdwareshu deheasmin parkash upjayte
Gyanam yada tada vidyad vivridhe satvamitiut. (11)
When light and discernment overwhelms this embodiment than one should know that satva is prevailing.
The ideas of “I” and ”me” constitute the effects of the mixed gunas, since all intercourse through mind, senses, sense objects, organs, pranas is the effect of mixture of these qualities
These qualities satva (goodness), rajas (passion) and tamsa (ignorance) don’t affect Brahman but the individual soul is manifested with these qualities which bind it by attachment to material objects.
A particular quality may predominate the other two for some time but in due course other quality may prevail.
Wakefulness in a man is the effect of satva. When satva overcomes the other two gunas then a man is empowered with wisdom, virtue and happiness, control of mind and senses.
When these virtues are predominating one can draw an inference of satva being predominant. One becomes cleansed from inside and outside
Lobhah parvritarrarambhah karmanam shamah sapriah
Rajesyatani jayente vivrdhe bharatsharbhah ( 12)
Arjun! When greed, inactiveness, undertaking of action with an interested motive, restlessness and a thirst for sense enjoyment make their appearance, it reflects the domination of rajas.
When rajas (passion) is dominating, the nature caged self soul indulges in opulence, work, fame and pain,
When a man under the influence of the work has his intellectual here and there, sensory organs restless, the organs of action in frenzy and the mind wandering- one should know that rajas is predominant.
Aparkasho aparvritirparmadoah mohevcha
Tamaseyetani jayente vivradhe kurunandan ( 13)
Arjun! with the growth of tamas (Ignorance) obtuseness of the mind and senses, inclination of not performing one’s duty, merriment, and stupor appear in the embodiment..
When the mind stuff is fatigued and is unable to reflect the self and droops.
The mind is vacant and there are ignorance and dejection it should be presumed that tamsa has set in.
Tamsa quality does not allow the embodied soul to perform one’s duty of self realization.
Yada satve privridhe tu parlayam tati dehbhrit I
Tadottamvidam lokanamlanparpadhayte II.
Rajsi parlayam gatva karamsangish jayate I
Tatha parlinastamisi moorhyonishu jayete II (14-15)
When a person dies during the growth of satva, he goes to stainless ethereal world attained by the man of good deeds.
But when the soul departs from the body in a state of rajas it is again born among those attached to action and embodied soul when leaves the body at a time when tamas is predominating, it goes to the realm of low category species, such as insects, beasts and vegetation.
When the soul imbibed with sattavic leaves the embodiment, it obtains the higher spheres of different Demigods and heaven where the soul undergoes and enjoys the fruits of good deeds of the human or other past birth.
It is the satvica quality whereby self realization is possible but with the accomplishment of this, the attachment with this quality is to be shunned as this may also put one in the birth and death trap once again. By this Self Soul may attain domain of virtuous or godly worlds. When fruit of good deeds exhausts one has to come again to world of death and birth to make an attempt for self realization and attain liberation from this vicious circle birth and death.
So one should not be attached to any of the qualities of nature and become ‘Nirgunah’. The Lord has categorically termed the consciousness in the beings as his eternal fragment of supreme self. In chapter seven Lord has stated that all three qualities of material nature emanates from him but they are in him.
If the supreme soul is unattached with these three qualities of material nature, the fragment is also free from these twigs. But merely an identification has become cause of bondage and conditioning. Self soul is supposed to make it free by making complete surrender to Lord by adopting his devotional service.
One can contemplate the limitation of span of life being cut short by rotation of day and nights, the attachment with three qualities having insurmountable binding force to the cycle of life and death; one should do whatever the material nature has in stock for one to do but without any attachment. One can thus realize his true nature of being part of Supreme Being / shadow of Lord Krishna himself.
When the soul leaves the body at the time of predominance of rajas he is put to have birth in the clan of those who are attached to action and sensory objects but when tamsa is dominant, the soul goes to attain rebirth in low category like insects, vegetable plants, beasts and other creatures.
And it sinks lower and lower and still lower domains.
All things which are regulated by self or Pursha and
his power of inscrutable nature- whatever are seen, heard or thought of the intellectual are modifications andof these three gunas.
Karmanah sukritasyahu satvikam nirmalam falam I
Rajsastu falam dukhamagayanam tamasah falam II
Satvatsanjayte gyanam rajso lobh ev ch I
Parmadmoho tamaso bhavtoagyanamev ch II (16-17)
Righteous act is rewarded in satvica and distress is the reaction of rajas and ignorance is the outcome of tamsa.
Wisdom follows from satva and greed follows from rajas and likewise obstinate, error, stupor and ignorance also follow from tamas.
The good deeds or righteous act is reward of satvic which comes in the shape of joy, wisdom and passion, sorrow and grief and care are due to rajas as the person having desires remaining veiling for unfulfilled desires, full of unnecessary worries are result of Tamas.
Because the self is not the doer in this incarnation but with identification of mind consciousness thinks itself to be so and having thought itself the doer it conceives so many worries in its mind.
The attachment with passion is the most dangerous as it destroys the life span in just worries for accomplishment of acts of accumulation of wealth, house, wife, children, father , mother and all relation of this embodiment.
Actually association with one’ son, wife, relatives and friends are like the chance meeting of travelers. There is none among them who shall go with self soul. It has to go alone.
They depart with the end of each body.
It is most important to realize here and now.
As dreams are inextricable and bound to come in sleep, so is ignorance mode causing delusion about self.
Ignorance of one own self being the part of omnipresent super self and one’s attachment with modification is the direct result of ‘tamsa’
The qualities of three gunas result in different virtues and vices.
When an embodiment is endowed with wisdom about the true nature of self and its realization it is apparently following from ‘satva’.
Greed for worldly accumulation follows from ’rajas’,
Obstinate, error, stupor, and ignorance follow from ‘tamsa’
By control of mind and dispassion a man can infer as possessing satva; by desire and so forth, is the sign of rajas and anger and ignorance are the attributes of ‘tamsa’.
Urdhawam gachhanti sattvastha madhaye tishthanti rajasa I
Jaghanyagunvrtisatha adhogachhanti tamsa II (18 )
Those who are abiding in the quality of Sattava go upward, rajasa stay in middle and those who are enveloped in tamas instinct go down.
Here the Lord Krishna is revealing the future incarnations.
Embodiments left when satva being predominant at the time of death, self soul goes to heaven and other Godly worlds; those dying when rajas is up, remain in human plane; and those dying when tamsa prevails go to hell and low stage incarnations like different species like mammals, mosquito like.
The Lord has vehemently directed to do selfless work for the welfare of others and shun all desires and hatred. The Lord is in every being and every embodiment. It is not only advised to seek salvation from the vicious circle of birth and death but see sameness in all and every where. By this kind of devotion to lord one can attain liberation in this life. One can taste the nectar of self realization in this embodiment. Human body is first and foremost requisite like a strong boat to traverse sea of the world, so difficult to secure, but getting that by sheer good luck, one should seek the shelter of liberated soul as teacher as one’s helmsman. In that case Lord himself propelling the boat by his grace, in the form of favorable wind.
With such means being available to this human form, if one doesn’t strive to cross the ocean of world (samsara), one is verily committing suicide.
All one has to do is to perform one’s assigned duties without attachment and adjust oneself to the supreme will of Lord
Naanyam gurhebhay kartaram dsrshtha anupashayati I
Garhebhyashch paramveti madbhavam soadhigachhati II
Gurhanetanatitya treendehi dehsamudbhwan I
anammrityujaradukheiervimuktoamritamashnute II.(19-20)
When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit not affected and entirely beyond these qualities, he enters into my being
Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss.
The world is the modification of three gunas. it is not the particular body which is result of such modification but all thing, places ,fruits, time , knowledge ,work, agents, faith, state, form and goals whatever is visible or invisible all are in the range of these gunas.
Having obtained the human incarnation the soul in present form is conducive to knowledge and realization. It should shun attachment to every thing except self/god / one’s own self/or whatever one believes in to his creator and strive for it alone
When such a man, freed from the bondage of subtle body and gunas which spring up in mind, is wholly filled with ‘self’ alone
Freed by a steadfastness in knowledge from the subtle body which consists of three evolutes, and brings on the limitation of individual soul, a man even living in the sense- world which is an unsubstantial appearance is not attached to sense-objects.
The embodiment is not confined to present formation but one soul coming in contact with the nature has been taking from one body to another and the process will go on till self realization
Arjun asked:
Kairlingestreengurhan etan ateeto bhavti parbho
Kimacharah katham chetanstreengurhanativartate (21)
Arjun asked: what are the peculiarities which depict the individual transcending the three modes? And how is that one rises above the three modes?
Arjun asked the Lord to explain the subtlety of the person who has transcended above three modes of nature and how is that one is able to attain that feat?
Shri Bhagwanouwach
Parkasham ch parvritim ch mohamev ch pandav
Na dvethi samprivritani na nrivritani kankshayti ( 22)
Shri Bhagwan says:
Arjun he who hates neither light of knowledge , nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.
First of all the all kindled soul is unaffected when wisdom outcome of goodness mode of material nature (satva) endows upon him or activity born out of passion mode (rajas ) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes.
He is always conscious of his inner self.
He is ever alert, being master of senses, desire less, freed from the all the three modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
An identification with three evolutes through mind
Is bondage and detachment is freedom.
Udaseen vad aseeno gurheryorna vichalayete I
Gurha vartant itiev yoavtithti nengate II
Samdukh such swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhieastulyanindaatamstuti II
Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II
Mam ch yo ayaybhcharerhbhaktiyogen sewate I
Sa gurhansamteetyaetan barahambhuyae kalpate II
Barhamano hi partithaahamamritasyaavavysya ch I
shashwat ch dharmasya sukhasyaekantikasya ch II (.23-27 )
He who sitting like a witness is not disturbed by gunas (Three qualities of material nature) and who knowing that gunas(Three qualities of material nature) are moving among gunas(Three qualities of material nature), remains established in identity with God/self and never falls from this position
He who is once established in Self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonor, sameness for him in friend and enemy, he has lost the feeling of doer ship in all actions is stated to be above three modes of nature.
He who constantly worship me through Yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Brahman
I am the basis of imperishable Brahma, of eternal nectar, of immortality, of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of body, senses, intellect, as it dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.
This bondage does not exist but the identification with subtle body binds the eternal self with action / sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this world he recognizes his own self. With this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the out come the past works of the previous body or bodies. Its identification with it is nothing but fake and unreal. Body is transitory. It is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘Supreme Self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.
Inscrutable power of supreme self, consisting of three gunas (three qualities of material nature), creates through them innumerable modifications.
All pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities one with realization does not differentiate between them.
even scolded by wicked or insulted, ridiculed, calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- being thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.
Lord Krishna is the supreme self Braham - existence-knowledge- bliss absolute. As he is the originator of all this and many other galaxies, he holds the key to peace eternal and material prosperity.
(Thus ends the 14th chapter of Shrimad Bhagwad Geeta consisting of effect of three evolutes of nature)
Om Shri Parmatmney Namah
CHATPER 14
Shri Bhagwanouvach:
Param bhuyah parvakshayami gyananam gyanam uttamam I
Yajjgyatva munayeh sarve pram sidhim etogattah II (1)
Lord says: I shall narrate once again the supreme wisdom, knowing which; all sages have attained highest perfection, being liberated from this mundane existence.
THE LORD IN THE PRECEDING CHAPTER HAS ELABORATED THE NATURE OF THE EMBODIMENT, KNOWLEDGE, THE SELF, AND MATERIAL NATURE (PARKRITI-INSCRUTABLE POWER OF LORD).
HE HAS NOW DECLARED THAT HE IS NOW DISCOURSING A SUPREME WISDOM WHICH IS absolute CAUSE OF SALVATION.
BY KNOWING THIS, THE SAGES HAVE ATTAINED THE SUPREME ATTAING WHICH THEY ARE NO MORE INVOLVED IN THE CYCLE OF BIRTH AND DEATH. BY KNOWING NATURE OF LORD BY HIS BLESSINGS AND KINDNESS, ONE CAN ATTAIN SUPREME ABODE OF LORD HIMSELF BY TRANSGRESSING THE CYCLE OF BIRTH AND DEATH. MANY SELF SOULS WHO IMBIBED ON THIS KNOWLEDGE HAVE ALREADY ATTAINED IT BY THE GRACE OF LORD.
Idam gyanam upashritya mamsadharmayam agatta I
Sargeapinoupjayanti parlayam na vathayanti te II (2)
By practicing this wisdom, and attaining my stature, the self souls having entered into My being, are not born again at the time of the cosmic dawn nor they feel disturbed during the cosmic night.
THE WISDOM BEING A SOURCE OF ILLUMINATION LEADS ONE TO SELF REALIZATION AND IN SERVICE OF LORD.
THIS IS THE SOLE PURPOSE OF HUMAN FORM.
THE SENSE OBJECTS ARE AVAILABLE IN EVERY OTHER EMBODIMENT. BEAST OF BURDEN, THE FLIES, THE BIRDS AND ALL SORTS OF CREATURES DO HAVE ALL SENSES AND SENSE OBJECTS ARE ALSO AVAILABLE TO CATRE THEIR NEEDS. THE HUMAN BEING DON’T REQUIRE SOMETHING SPEACIAL EXCEPT THEY HAVE TO MAKE USE OF THIS FORM FOR SELF REALIZATION.
THE HUMAN FRAME HAS BEEN BLESSED WITH INTELLECT WHICH SHOULD NOT BE UTILIZED ONLY TO SATIATE SENSES (WHICH IS NEVER POSSIBLE) AND TO MAKE MONEY FOR THIS PURPOSE. IT HAS FOREMOST PURPOSE IS TO REALIZE SELF.
THE INDIVIDUAL SOUL HAS FORGOTTTEN ITSELF AND HAS IDENTIFIED WITH MODIFICATION OF MATERIAL NATURE, THAT IS BODY, WHICH IS NOT ITS OWN REAL SELF. THE SELF HAS UNWITTINGLY IDENTIFIED ITSELF WITH MIND AS ITS OWN SELF.
IT IS ITSELF FREE TO LIBERATE IT TOO.
A PERSON HIMSELF PRESUMING TO BE BOUND (THOUGH NOT ACTUALLY BOUND) CAN BE CONVINCED BY PERSON OF KNOWLEDGE THAT HE ACTUALLY IS NOT BOUND. KNOWING AND REALIZING THIS MUCH, THE PERSON THINKING HIM TO BE BOUND, FREES HIMSELF. IT IS THE MINDSET WHICH IS TO BE CORRECTED.
SELF SOUL WHO WAS ALWAYS FREE, HAS BEEN FREE, IS FREE BUT ITS IDENTIFICATION WITH MATERIAL NATURE HAS FASTENED HIM TO THE UNBROKEN SHACKLES OF TRANSMIGRATION.
THIS BONDAGE IS SELF-IMPOSED.
‘SELF’ IMPOSED THIS UPON HIMSELF ONLY BECAUSE OF HIS PAST DEEDS TO WHICH IT HAS MADE AN UNINFLINCHING ATTATCHMENT. THIS ATTATCHMENT IS TO BE SHRUGGED OF BY RECOGNITION OF SELF. THIS CAN BE FELT BY CONSCIOUSNESS WHICH IS PART OF LORD’S ALL PERVADING SUPREME CONSCIOUSNESS.
AFTER RELIZING SELF, THERE IS NO BIRTH AND DEATH.EVEN ETERNAL SUN AND MOON HAVE NO PLACE IN THAT REALM OF LORD, WHAT TO TALK OF TRANSITORY LIFE AND DEATH.
Mam yonirmahadbraham tasmingarbham dadhamiaham I
Sambhavah sarvbhutanam tattobhavati bharat II
sarvyonishu kontey murtya sambhawanti ya I
tasam baraham mahadyoniraham beejpradpitah II (3-4)
Arjun ! Great Baraham the nature is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from this union.
For all the embodied beings among all the species ‘Nature’ is the conceiving mother, while I am the Father placing seed.
THE GOD IS MAKING A REVEALATION OF THE EXISTING FACTS WHICH CAN BE UNDERSTOOD ONLY BY HIS GRACE AND NOT BY MATERIAL INTELLECT.
IN THE PRECEEDING CHAPTER IT HAS BEEN MADE CLEAR THAT THE NATURE AND PURSHA ARE BEGINNINGLESS. ALL ACTIONS AND REACTIONS ARE THE OUTCOME OF THE THREE MODIFICATION OF THE NATURE THAT ARE SATVA, RAJASA AND TAMMA
BUT THE PURSHA SEATED IN THIS BODYAND FORGETTING HIS REAL STATE HAS IDENTIFIED WITH THIS BODY AND ALSO HAS ASSUMED ITSELF THE DOER OF THOSE ACTIONS WHICH ARE TRULY ‘NOT HIS’ AND THUS HAS PUT ITSELF IN THE PHENOMENAL WORLD OF MISERIES WHICH ARE INDEED NON EXISTING.
NOW IT IS BEING TOLD THAT ALL THE CREATION AND UNIVERSE IS THE AFTER EFFECT OF UNION OF PURSHA AND PARKRITI.
ALL SECIES OF THE UNIVERSE OWE THEIR BIRTH TO THE NATURE AS MOTHER PROVIDING WOMB AND SELF HIMSELF PUTTING SEED IN THAT WOMB, RESULTING IN THE CREATION OF ALL BEINGS. IT IS EASY TO GRASP ONCE ONE REALIZES THE REALITY. DEAD BODY AFTER DEATH IS THE SAME WHEN IT WAS EARLIER WHEN RUNNING HITHER AND THITHWER FOR THE SAKE OF SATISFYING THE NEEDS OF SENSES DOING EVERY THING TO SECURE ITS RELATIONS WITH RELATIONS AND BY PRODUCTS OF BODY. BUT INA SPURS OF MOMENT IT IS DEPRIVED OF SOMETHING AND GOES DEAD. IT WAS THE PURSHAH IN FORM OF CONSCIOUSNESS THAT LEFT THE BODY WHEN IT’S ACCOUNT OF PAST FRUIT EXHAUSTED.
IT IS WONDERFUL TO IMAGINE THAT ONE PURSHA HAS TRANSFORMED HIS NATURE WIFE MANIFOLD AND IT TOO HAS DIVIDED HIMSELF INTO ENNUMERABLE FORMS. THIS SELF HAS BEEN COMING INTO EXISTENCE INTO THIS WONDERFUL UNIVERSE ONLY WITH ITS UNION OF MATERIAL NATURE.
TO UNDERSTAND THIS POINT ONE HAS TO REFER TO VERSE 4,5,6 AND 7 OF CHAPTER 7:
bhumiapoanlo vayu kham manoh bhudhirev ch I
ahankaram etiayam me bhinnah parkriti ashatdha II (7.4)
Earth, water, fire, air, space, mind, intellect , and ego are eight folded different type of my nature.
EARTH, WATER, FIRE, AIR AND ETHER ALONG WITH MIND SET, INTELLECT, AND EGO ARE UNANIMATED NATURE, IT IS UNANIMATED NATURE OF LORD KRISHANA.THESE ARE TRANSIENT. THEY CREATE MATERIAL BODY.
aparmayam itastuanyam parkritim vidhi me pram I
jeevbhutam mahabaho yayedsm dharyate jagat II (7.5)
Oh Mighty Armed! Another superior nature of mine is the individual soul nature whereby I create and hold this universe
THE OTHER NATURE OF LORD KRISHANA IS ETERNAL SELF SOUL, LIVING ENTITIES, ANIMATED INDIVIDUAL SOULS.
NOW IT IS ABUNDUNTLY CLEAR THAT SUPREME SELF HAS CREATED TWO FORMS OF NATURE TO PLAY WITH AND ENJOY.
etatad yonini bhutani sarvarhinitiupdharay I
aham krisanam jagatah parbhavah parlayastatha II (7.6)
Presume all the beings held in the union of these two types of nature and I with these two forms of nature, create and destroy this universe.
THE BODY IS NOT THE “ATMAN”, FOR IT IS A MATERIAL.
NEITHER ARE THE ORGANS NOR GODS NOR PRANAS NOR ELEMENTS {AIR, WATER, FIRE, ETHER, EARTH] NOR SENSE OBJECTS NOR MANAS NOR INTELLECT NOR FALSE EGO AND PARKRITI-ARE ATMEN, FOR ALL THEY ARE MATTERS AND THE ILLUMINATOR SELF IS NOT A MATERIAL.
LORD KRISHANA CONTROLS ALL SELF SOULS AND MATERIAL NATURE WITH ITS EVOLUTES TO CREATE, HOLD AND TO DESTROY THIS UNIVERSE
Sattvam rajastama iti gurhan parikiti sambhvha I
Nibhananti mahabaho dehe dehinamavyayam II (5)
Arjun! Sattava (goodness), Rajas (passion), Tamas (ignorance), these three qualities born out of material nature tie down imperishable soul to the body.
THREE QUALITIES SATTAV(GOODNESS), RAJAS (PASSION)AND TAMAS (IGNORANCE) BORN OUT OF MATERIAL NATURE BIND THE IMPERISHABLE SOUL TO THE PERISHABLE BODY.
THESE QUALITIES OF THE MATERIAL NATURE HAVE STRICT BINDING EFFECT ON THE SOUL. THOUGH THE DIFFERENCE IS INVISIBLE ,YET IT CAN BE TRACED WITH DEEP SELF OBSERVATION AND KNOWLEDGE.
SOME PEOPLE ARE VERY GOOD AND THEY ALWAYS THINK OF WELFARE OF FELLOW BEINGS, WHICH SIGNIFIES GOODNESS MODE OF NATURE.
WHILE OTHERS ARE CONSTANTLY ACCUMULATINGT MATERIAL WEALTH AND ONLY THINKING FOR THE WELFARE OF THEIR BODY AND FAMILIES, THEY HAVE NO INCLINATION TO THINK OF SELF OR GOS REALIZATION. THIS SHOWS PASSION MODE OF NATURE.
STILL THERE ARE ILL NATURED PERSONS PLANNING TO KILL INNOCENTS AND HARMING SOCIETY AND WORLD AT LARGE. THEY ARE IGNORANT ABOUT THEMSELVES AND NATURE OF LORD KRISHANA SEATED IN THEIR HEART. SURELY THEY ARE TAMSIC AND IGNORANTS.
THE LORD HAS MADE IT CLEAR THAT THE INDIVIDUAL SOUL IS THE REFLECTION OF GOD HIMSELF:
mamavnasho jeevloke jeevbhutahsanatanah (15.7)
BUT WHEN IT COMES IN CONTACT WITH MATRIAL NATURE, IT INVOLVES ITSELF WITH THESE QUALITIES BORN OUT OF IT. THE SELF SOUL IS PURE AND IT IS A BLISSFUL BUT WITH THE IDENTIFICAATION OF ITSELF WITH MIND MAKES IT TO FORGET ITS OWN IDENTITY.
SUPREME BARHAM IS INDESTRUCTIBLE AND THE INDIVIDUAL SOUL IS HIS OWN PART. BUT FOR THE BONDAGE CAUSED BY QUALITIES OF NATURE, THE SOUL IS FREE.
Tatra satvam nirmaltwatparkashakamanamayam I
Sukhsangen badhnati gyansangen chaanagh II
Rajo ragatamakvidhi trishnasangudbhawam I
Tannibhnati kontey karamsangen dehinam. II
Tamas tu agyanjam vidhi moanam sarvdehinam I
Parmaadalasyanidra tannibadnati barat II
Satvam sukhe sanjayati rajah karmanhi bharat
Gyanam avritiya tu tamah parmade sanjayatiut (.6-9)
Arjun! Satva being immaculate, is illuminating and flawless, through identification, it binds the Soul with wisdom and joy.
Arjun! Effect of Rajas is passion born of attachment and it binds the Soul through attachment to actions and their fruits.
Arjun! Know Tamas, the deluder of all those who look upon as their own self as an embodiment, as born out of ignorance. It binds the soul through wrong, sloth and sleep.
Satvam drives one to joy, Rajas to action; Tamas, clouding wisdom, incites one to error, sleep and sloth.
LORD KRISHNA DELIBERATES EVERY ASPECT OF LIFE IN SHRIMAD BHAGWAD GITA.
THIS HAS BEEN PURPOSELY DOING THIS FOR GUIDING THE INDIVIDUAL SOULS IN HUMAN FORM TO REALIZE THEMSELVES AND SEEK SALVAGE FROM THE CYCLE OF BIRTH AND DEATH.
TO END THIS CYCLE ONCE FOR ALL ONE SHOULD SEPARATE GRAIN FROM CHAFF OF IDENTIFICATION AND ATTACHMENT BY WINNOWING OR THRESHING. THIS IS POSSIBLE ONLY THROUGH FIRST SEEING ONE SELF SEPARATE FROM MATERIAL BODY AND UNCONDITIONAL SURRENDER TO LORD KRISHANA.
DIFFERENT QUALITIES AND EFFECTS OF ALL THREE GUNAS HAVE BEEN ENUMERATED.
CONTROL OF MIND AND SENSES, FORTITUDE, DESCRIMINATION, DEVOTION TO DUTY, TRUTHFULNESS, GENEROSITY, DISPASSION, FAITH, SHAME, CHARITY, SINCERITY, MODESITY AND TAKING PLEASURE IN SELF ARE THE MODIFICATION OF SATVA.
DESIRE, ACTIVITY, PRIDE, COVETOUSNESS, HAUGHTINESS, PRAYING FOR COMFORTS, SEEING OF DIFFERENCE, SENSE PLEASURE, DISPOSITION DUE TO PRIDE, LOVE FOR FAME, MAKING FUN, DISPLAY OF POWER AND AGGRESSIVENESS, ENTERPRISE, THESE ARE THE EFFECTS OF RAJAS
ANGER, GREED, FALSEHOOD, CRUELITY, BEGGING, STIMULATION OF PIETY, FATIGUE, QUARREL, GRIEF, INFATUATION, DEJECTION, A MISERABLE FEELING, SLEEP, EXPECTATION, FEAR AND INERTIA ARE THE MODIFICATION OF TAMAS.
IF ONE HAS EXCLSIVE ONE OF THE THREE GUNAS THEN ONE WUPLD HAVE BE HAVING A FIXED SORT OF NATURE. IN PREVIOUS BIRTH, IF THE ATTACHMENTS ARE MIXED ONE, ITS RESULTS IN AN MIXED NATURE (AS IN HUMAN FORM) AND IT IS THE MOST ELLUSIVE FOR THE SOUL. DEMI- GODS ARE NET RESULTS OF GOODNESS. THEY DO DESIRE TO ATTAIN A HUMAN FORM. IF ON ATTAINING THIS FORM A HUMAN BEING DOES NOT ATTAIN SELF REALIZATION, IT IS VIRTUALLY A TICKET TO CYCLE OF TRANSMIGRATION.
99% PETRCENT OF HUMAN ARE PASSIONATE TO ACQUIRE WEALTH TO ATTAIN HAPPINESS FROM SENSE OBJECTS. BUT THEY ALWAYS REMAIN IN MISERY. TRANSIENT SENSE OBJECTS CANNOT BE SOURCE OF PERMANENT HAPPINESS.
THE FORM OF BEINGS ARE RESULT OF ATTACHMENT WITH THESE EVOLUTES OF MATERIAL NATURE OF LORD. THE QUALITY OF GOODNESS IS A WAY TO SALVATION, QUALITY OF PASSION IS WAY TO THE MATERIAL WORLD AND ATTACHMENT TO IGNORANCE LEADS ONE TO LOWER BODIES OR VAGETATION.
Rajastamaashchabhibhuyeh satvam bhavati bharat I
Rajah satvam tamashchaiv tamah satavam rajastatha II(10 )
Over powering rajas (passion) and tamas (ignorance), Satva (goodness ) prevails, rajas (passion) prevails by overpowering satva (goodness) and tamas (ignorance), and tamas(ignorance) even so overpowering satva (goodness) ,rajas(passion), prevails.
EACH QUALITY PERVAILS BY VERPOWERING THE OTHER TWO.
THE MOMENT SATTVA (GOODNESS) PERVAILS THE OTHER TWO ARE IN SUBDUED STATE, RAJAS (PASSION) PERVAILS BY OVERPOWERING SATTVA AND TAMAS, AND TAMSIC (IGNORANCE) TOO PERVAILS BY OVERPOWERING SATTVA AND RAJAS. HENEVER WE THINK OF SELF AND LORD IT IS SIGN OF GOODNESS. WHEN WE ARE INCLINED TO MAKE LIFE COMFORTABLE WITH THE MATERIALISTIC OPULENCE, IT IS PASSION, AND WE IGNORE EVERY THING ELSE AND SEE OURSELVE AS A BODY IT IS TAMAS OR IGNORANCE OF SELF SOUL.
EACH QUALITY HAS ITS OWN EFFECT ON THE BODY AND MIND OF THE EMBODIMENT AND CAN BE WATCHED BY A CONSCIOUS MIND.
THESE QUALITIES OF NATURE OVERSHADOW EACH OTHER BY WAY OF DOMINATION OF ONE PARTICULAR QUALITY AT A PARTICULAR TIME IN A EMBODIMENT. THESE QUALITIES ARE SAME IN ALL PURPOSE OF EMBODIMENT..SENSE, MIND AND INTELLECT INSPIRE FOR SENSE OBJECTS FOR SENSE GRATIFICATION.
IT IS DESIRE.
ONE DESIRE GENERATES NUMBER OF DESIRES. TO ATTAIN DESIRELESSNESS IS THE REAL AIM OF HUMAN FORM.
HERE IS THE SECRET OF SELF REALIZATIONM. WHATEVER MIND, BODY, INTELLECT, SENSES ARE DOING, THESE ACTIVITIES ARE RESLT OF MATERIAL NATURES THROUGH ITS EVOLUTES. THE SELF LIVING ENTITY IS PURE SELF FULL OF BLISS; THIS LIFE ELEMENT IS THE REAL SELF OF EVERY BEING.SORROWS AND HAPPINESS HAS CROP UP IN MIND.SELF SOUL IDENTIFYING WITH MIND TAKES UP THESE ELEMENTS TO IT SELF. DESIRE FOR SENSE GRATIFICATION IS PARAMOUNT REASON FOR ATTACHMENT OF SELF SOUL WITH BODY COVER.MOST OF US DON’T SEEK SUFFERING, BUT IT COMES TO US AS AN INEVITABLE OUTCOME OF THE MANNER IN WHICH WE SEEK HAPPINESS. WE TEND TO SEEK HAPPINESS THROUGH THE FULFILMENT OF DESIRES BUT SUCH FULFILMENT IS NEVER AN ASSURED THING. HENCE IN PERUIT OF DESIRE, WE ALSO UNAVOIDABLY PREPARE FOR SUFFERING FROM THEIR NON-FULFILMENT.
DESIRES HAVE NO END. THEY GO ON MULTIPLYING. THIS TREE OF DESIRES BEAR TWO KIND OF FRUIT: ONE IS SWEET, WHICH IS PLEASURE, AND THER ONE IS BITTER, WHICH IS SUFFERING. IF THIS TREE OF DESIRE IS ALLOWED TO FLOURISH, IT CANNOT BE MADE TO YIELD JUST ONE KIND OF FRUIT.THOSE WHO HAVE A BID FOR ONE KIND OF FRUIT MUST BE READY TO HAVE THE OTHER, ALSO.FULFILMENT OF DESIRES DOES NOT LEAD TO THEIR TERMINATION: THEY ARE SUBMERGED FOR A WHILE TO REAPPEAR WITH AN ADDED INTENSITY.DESIRES ARE THE CAUSE OF MUCH SUFFERING. THIS IS LAW OF MATERIAL NATURE.
IF WE VISUALIZE THE SUFFERING THAT WAITS UPON DESIRE, DESIRE ITSELF MITIGATES.
THE UNSHAKSABLE KNOWLEDGE AND UNDERSTANDING SECURELY BASED ON TSANSITORY NATURE THINGS BORNE OUT OF THREE MODES OF MATERIAL NATURE HELPS ATTINING LASTING DETACHMENT. IT I WITH MATERIALISM. ALL THINGS OF WORLD ARE MOMENTARY AND PASSING. ANY CLINGING TO THEM IS BOUND TO EVEVTUALLY TO BE SOURCE OF PAIN. DESIRELESSNESS MAKES AN INDIVIDUAL FIRM LIKE A ROCK. HE IS NEITHER MOVED BY PLEASURE NOR BY SORROW. HE IS NOT UPSET BY THE ONSLAUGHT OF OPPOSITES. LASTING DETACHMENT, WHICH BRINGS FREEDOM FROM ALL DESIRES AND ATTACHMENT IS COMPLETE DISPASSION
WHENEVER WE THINK OF SELF AND LORD IT IS SIGN OF GOODNESS. WHEN WE ARE INCLINED TO MAKE LIFE COMFORTABLE WITH THE MATERIALISTIC OPULENCE, IT IS PASSION, AND WE IGNORE EVERY THING ELSE AND SEE OURSELVE AS A BODY IT IS TAMAS OR IGNORANCE OF SELF SOUL.
EACH QUALITY HAS ITS OWN EFFECT ON THE BODY AND MIND OF THE EMBODIMENT AND CAN BE WATCHED BY A CONSCIOUS MIND.
THESE QUALITIES OF NATURE OVERSHADOW EACH OTHER BY WAY OF DOMINATION OF ONE PARTICULAR QUALITY AT A PARTICULAR TIME IN A EMBODIMENT. THESE QUALITIES ARE SAME IN ALL BEINGS.
EVEN IF WE AS EMBODIED SOUL ARE ABLE TO RECOGNIZE THE REALITY OF THESE QUALITIES, WE STAD LIBERATED AS THESE EMANATE FROM THE LORD HIMSELF BUT THEY INEFFECTIVE TO LORD, FOR THIS WE HAVE TO GO TO CHAPTER 7 VERSE 12 AND 13:
Ye chev satvica bhava rajasastamsashch ye I
Matt eveti tanvidhi na tuaham teshu te mayyi II
Tribhirgurhmayerbhaveerbhi sarvamidam jagat I
Mohitam naabhijanati mamebhay paramavayayam II
( 7.12-13)
Whatever entities born out of satvica, rajas, tamsika, know them all as evolved from me alone, In reality however, neither do I exist in them, nor they are in me.
The whole of this creation is deluded by the objects evolved from three modes of nature. That is why the world fails to recognize me, standing apart from these and imperishable.
THE NATURE WHETHER MATERIAL OR LIFE PRINCIPAL IS IN REALITY THE VEIL OF LORD HIMSELF SEATED IN ALL BEINGS IN FORM OF CONSCIOUSNESS. IF ONE RECOGNIZES THIS PHENOMENA, ONE CAN SEE THE EXISTENCE OF SUPREME SELF EVERY WHERE. THIS IS THE SOLE PURPOSE OF HUMAN LIFE. THIS COMES TO ONE WHEN HE IS NEARING COMPLETION OF CIRCLE OF ONE’S TRANSMIGRATION. REFER TO COMMENTARY OF VERSE 19 OF CHAPTER 7.
Bahunamjanamanamante gyanvan mam parpadayat I
Vasudevah sarvamiti sa mahatama sudulabhah II
THIS CAN BE ACHIEVED IN ONE’S LIFE TIME AT LEAST IN HUMAN INCARNATION. SHED THIS EGO OF BODY, THEN YOU ARE THE ONE WITH SUPREME. EVERY ACT OF MATERIAL NATURE OR SPIRITUAL NATURE IS THE GAME PLAY OF LORD LIKE A CHILD PLAY. OBSERVE IT.
Sarvdwareshu deheasmin parkash upjayte
Gyanam yada tada vidyad vivridhe satvamitiut. ( 11)
When light and discernment overwhelms this embodiment than one should know that sattva is prevailing.
THE IDEAS OF “I” AND ”ME” CONSTITUTE THE EFFECTS OF THE MIXED GUNAS, SINCE ALL INTERCOURSE THRUOGH MIND, SENSES, SENSE OBJECTS, ORGANS, PRANAS IS THE EFFECT OF MIXTURE OF THESE QUALITIES
These qualities SATAV(Goodness),RAJAS (Passion) AND TAMAS (Ignorance) DON’T AFFECT BRAHMAN BUT THE INDIVIDUAL SOUL IS MENIFESTED WITH THESE QUALITIES WHICH BIND IT BY ATTATCHMENT TO MATERIAL OBJECTS.
A PARTICULAR QUALITY MAY PREDOMINATE THE OTHER TWO FOR SOME TIME BUT IN DUE COURSE OTHER QUALITY MAY PREVAIL.
WAKEFULNESS IN A MAN IS THE EFFECT OF SATTVA.WHEN SATVA OVERCOMES THE OTHER TWO GUNAS THEN A MAN IS EMPOWERED WITH KNOWLEDGE ,VIRTUE AND HAPPINESS, CONTROL OF MIND AND SENSES.
WHEN THESE VIRTUES ARE PREDOMINATING ONE CAN DRAW AN INFERENCE OF SATVA BEING PREDOMINANT.ONE BECOMEES CLEANSED FROM INSIDE AND OUTSIDE
Lobhah parvritarrarambhah karmanam shamah sapriah
Rajesyatani jayente vivrdhe bharatsharbhah ( 12)
Arjun! When greed, inactiveness, undertaking of action with an interested motive, restlessness and a thirst for enjoyment make their appearance it shows the domination of rajas.
WHEN RAJAS (PASSION) IS DOMINATING THE NATURE CAGED SOUL INDULGES IN OPULENCE, WORK, FAME AND PAIN,
WHEN A MAN UNDER THE INFLUENCE OF THE WORK HAS HIS INTELLECTUAL HERE AND THERE, SENSUORY ORGANS RESTLESS, THE ORGANS OF ACTION IN A FRENZY AND THE MIND WANDERING- ONE SHOULD KNOW THAT RAJAS IS PREDOMINANT.
Aparkasho aparvritirparmadoah mohevcha
Tamaseyetani jayente vivradhe kurunandan ( 13)
Arjun! with the growth of tamas (Ignorance) obtuseness of the mind and senses, inclination of not performing one’s duty, merriment, and stupor appear in the embodiment..
WHEN THE MIND STUFF IS FATIGUED AND IS UNABLE TO REFLECT THE SELF AND DROOPS.
THE MIND IS VACANT AND THERE ARE IGNORANCE AND DEJECTION IT SHOULD BE PERSUMED THAT TAMAS HAS SET IN
.TAMAS QUALITY DOES NOT ALLOW THE EMBODIED SOUL TO PERFORM ONE’S DUTY TO SELF REALIZATION.
Yada satve privridhe tu parlayam tati dehbhrit
Tadottamvidam lokanamlanparpadhayte.
Rajsi parlayam gatva karamsangish jayate
Tatha parlinastamisi moorhyonishu jayete ( 14-15)
When a person dies during the growth of sattva, he goes to stainless ethereal world attained by the man of good deeds.
But when the soul departs from the body in a state of rajas it is again born among those attached to action and embodied soul when leaves the body at a time when tamas is predominating, it goes to the realm of low category species, such as insects, beasts and vegetation.
WHEN THE SOUL IMBIBED WITH SATTAV LEAVS THE EMBODIMENT, IT OBTAINS THE HIGHER SPHERES OF DIFFERENT GODS AND HEAVEN WHERE THE SOUL UDERGOES AND ENJOYS THE FRUITS OF GOOD DEEDS OF THE HUMAN OR OTHER PAST BIRTH.
IT IS THE SATVIK QUALITY WHEREBY SELF REALIZATION IS POSSIBLE BUT WITH THE ACCOMPLISHMENT OF THIS, THE ATTACHMENT WITH THIS QUALITY IS TO BE SHUNNED AS THIS MAY ALSO PUT ONE IN THE BIRTH AND DEATH TRAP ONCE AGAIN HE MAY ATTAIN DOMAIN OF VIRTUOUS OR GODLY WORLDS. WHEN FRUIT OF GOOD DEEDS EXHAUSTS ONE HAS TO COME AGAIN TO WORLD OF DEATH AND BIRTH TO MAKE AN EFFORT TO SELF REALIZATION AND ATTAIN LIBERATION THIS VI CIOUS CIRCLE.
SO ONE SHOULD NOT BE ATTACHED TO ANY OF THE QUALITIES OF NATURE AND BECOME ‘nirgunah’. THE LORD HAS CATEGORICALLY TERMED THE CONSCIOUSNESS IN THIE BEINGS AS HIS ETERNAL FRAGMENT OF SUPREME SELF. IN CHAPTER SEVEN LORD HAS STATED THAT ALL THREE QUALITIES OF MATERIAL NATURE EMANATES FROM HIM BUT THEY ARE IN HIM.
IF THE SUPREME SOUL IS UNATTACHED WITH THESE THREE QUALITIES OF MATERIAL NATURE, THE FRAGMNET IS ALSO FREE FROM THESE TWIGS. BUT MERELY AN IDENTIFICATION HAS BECOME CAUSE OF BONDAGE AND CONDITIONING. SELF SOUL IS SUPPOSED TO MAKE ITSELF FREE BY MAKING COMPLETE SURRENDER TO LORD BY ADOPTING HIS DEVOTIONAL SERVICE.
ONE CAN CONTEMPLATE THE LIMITATION OF SPAN OF LIFE BEING CUT SHORT BY ROTATION OF DAY AND NIGHTS, THE ATTACHMENT WITH THREE QUALITIES HAVING UNSURMOUNTABLE BINDING FORCE TO THE CYCLE OF LIFE AND DEATH, ONE SHOULD DO WHATEVER THE MATERIAL NATURE HAS IN STOCK FOR ONE TO DO BUT WITHOUT ANY ATTACHMENT, ONE CAN THUS REALIZE HIS TRUE NATURE OF BEING PART OF SUPREME BEING/ SHADOW OF LORD HIMSELF.
WHEN THE SOUL LEAVES THE BODY AT THE TIME OF PREDOMINANCE OF RAJAS HE IS PUT TO HAVE BIRTH IN THE CLAN OF THOSE WHO ARE ATTATCHED TO ACTION AND SENSORY OBJECTS BUT WHEN TAMAS IS DOMINANT,THE SOUL GOES TO ATTAIN REBIRTH IN LOW CATEGORY LIKE INSECTS, VEGETABLE PLANTS, BEASTS AND OTHER CREATURES. AND IT SINKS LOWER AND LOWER AND STILL LOWER DOMAINS.
ALL THINGS WHICH ARE REGULATED BY SELF OR PURSHA AND HIS POWER OF INSRUCTABLE NATURE- WHATEVER IS SEEN, HEARD OR THOUGHT OF THE INTELLECTUAL ARE MODIFICATIONS OF THESE THREE GUNAS.
Karmanah sukritasyahu satvikam nirmalam falam I
Rajsastu falam dukhamagayanam tamasah falam II
Satvatsanjayte gyanam rajso lobh ev ch I
Parmadmoho tamaso bhavtoagyanamev ch II ( 16-17)
Righteous act is rewaded in satvic and faultless and sorrow are the fruit of rajas and ignorance is the outcome of tamsa.
Wisdom follows from sattva and greed follows from rajas and likewise obstinate, error, stupor and ignorance also follow from tamas.
THE GOOD DEEDS OR RIGHTEOUS ACT IS REWARD OF SATTVIC WHICH COMES IN THE SHAPE OF JOY, WISDOM AND DISPASSION,
SORROW AND GRIEF AND CARE ARE DUE NTO RAJAS AS THE PERSON HAVING DESIRES REMANING ALL THE TIME UNFULFILLED IS FULL OF UNNECESSARY WORRIES BECAUSE THE SELF IS NOT THE DOER IN THIS INCARNATION BUT HE THINKS HIM TO BE SO AND HAVING THOUGHT ITSELF THE DOORS CONCIEVES SO MANY WORRIES IN ITS MIND. THE ATTACHMENT WITH PASSION IS THE MOST DANGEROUS AS IT DESTROYS THE LIFE SPAN IN JUST WORRIES FOR ACCOMPLISHMENT OF WEALTH, HOUSE, WIFE, CHILDREN, FITHER , MOTHER AND ALL RELATION OF THIS EMBODIMENT.
THE ASSOCIATION WITH ONE’ SON, WIFE, RELATIVES AND FRIENDS IS LIKE THE CHANCE MEETING OF TRAVELLERS. THEY DEPART WITH THE END OF EACH BODY. AS DREAMS ARE INEXTRICABLY BOUND TO SLEEP.
IGNORANCE OF ONE OWN SELF BEING THE PART OF OMNIPRESENT SUPER SELF AND ONE’S ATTATCHMENT WITH MODIFICATION IS THE DIRECT RESULT OF ‘TAMAS’
THE QUALITIES OF THREE EVOLUTES RESULT IN DIFFERENT VIRTUES AND VICES.
WHEN AN EMBODIMENT IS ENDOWED WITH WISDOM ABOUT THE TRUE NATURE OF SELF AND ITS REALIZATION IT IS APPERENTLY FOLLOWING FROM ‘SATVA’ .
GREED FOR WORLDY ACCUMULATION FOLLOWS FROM ’RAJAS’,
OBSTINATE, ERROR ,STUPOR, AND IGNORANCE FOLLOWS FROM ‘TAMAS’
BY CONTROL OF MIND AND DISPASSION A MAN CAN INFER AS POSSESING SATVA; BY DESIRE AND SO FORTH,IS THE SIGN OF RAJASA AND ANGER AND IGNORANCE ARE THE ATTRIBUTES OF ‘TAMAS’.
Urdhawam gachhanti sattvastha madhaye tishthanti rajasa I
Jaghanyagunvrtisatha adhogachhanti tamsa II (18 )
Those who are abiding in the quality of sattav go upward, rajasa stay in middle and those who are enveloped in tamas instinct go down.
HERE THE LORD IS REVEALING THE FUTURE INCARNATIONS. PEOPLE DYING SATTVA BEING PREDOMINANT AT THE TIME OF DEATH GO TO HEAVEN AND OTHER GODLY WORLDS; THOSE DYING WHEN RAJAS IS UP, REMAIN IN HUMAN PLANE; AND THOSE DYING WHEN TAMAS PERVAILS GO TO HELL AND LOW STAGE INCARNATIONS LIKE DIFFERENT SPECIES OF CREATURES.
THE LORD HAS VEHEMENTLY DIRECTED TO DO SELFLESS WORK FOR THE WELFARE OF OTHERS AND SHUN ALL DESIRES AND HATRED. THE LORD IS IN EVERY BEING AND EVERY EMBODIMENT. IT IS NOT ONLY ADVISED TO SEEK SALVATION FROM THE VICIOUS CIRCLE OF BIRTH AND DEATH BUT SEE SAMENESS IN ALL AND EVERY WHERE. BY THIS KIND OF DEVOTION TO LORD ONE CAN ATTAIN LIBERATION IN THIS LIFE. ONE CAN TASTE THE NECTOR OF SELF REALIZATION IN THIS EMBODIMENT. HUMAN BODY IS FIRST AND FOREMOST REQUISITE LIKE A STRONG BOAT TO TRAVERSE SEA OF THE WORLD, SO DIFFICULT TO SECURE, BUT GETTING THAT BY SHEER GOOD LUCK, ONE SHOULD SEEK THE SHELTER OF LIBERATED SOUL AS TEACHER AS ONE’S HELMSMAN. IN THAT CASE LORDHIMSELF PROPELLING THE BOAT BY HIS GRACE, IN THE FORM OF FAVOURABLE WIND.
WITH SUCH MEANS BEING AVAILABLE TO THIS HUMAN FORM,IF ONE DOESN’T STRIVE TO CROSS THE OCEAN OF WORLD (samsara), ONE IS VERILY COMMITTING SUICIDE.
ALL ONE HAS TO DO IS TO PERFORM ONE’S ASSIGNED DUTIES WITHOUT ATTACHMENT AND ADJUST ONESELF TO THE SUPREME WILL OF LORD
Naanyam gurhebhay kartaram dsrshtha anupashayati I
Garhebhyashch paramveti madbhavam soadhigachhati II
Gurhanetanatitya treendehi dehsamudbhwan I
anammrityujaradukheiervimuktoamritamashnute II.(19-20)
When the seer perceives no cause other than these qualities and realizes ME, the Supreme spirit not affected and entirely beyond these qualities, he enters into my being
Having overcome these three qualities which have caused the embodiment, and freed from birth, death, old age and all kind of sorrows, the soul attains the eternal bliss.
THE WORLD IS THE MODIFICATION OF THREE GUNAS. IT IS NOT THE PARTICULAR BODY WHICH IS RESULT OF SUCH MODIFICATION BUT ALL THING ,PLACES ,FRUITS,TIME , KNOWLEDGE ,WORK, AGENTS, FAITH, STATE, FORM AND GOALS WHATEVER IS VISIBLE OR INVISBLE ALL ARE IN THE RANGE OF THESE GUNAS.
HAVING OBTAINED THE HUMAN INCARNATION THE SOUL IN PRESENT FORM IS CONDUCIVE TO KNOWLEDGE AND REALISATION. IT SHOULD SHUN ATTATCHMENT TO EVERY THING EXCEPT SELF/GOD / ONE’S OWN SELF/OR WHATEVER ONE BELIEVES IN TO HIS CREATOR AND STRIVE FOR IT ALONE
WHEN SUCH A MAN, FREED FROM THE BONDAGE OF SUBTLE BODY AND GUNAS WHICH SPRING UP IN MIND, IS WHOLLY FILLED WITH ‘SELF’ ALONE
FREED BY A STEADFASTNESS IN KNOWLEDGE FROM THE SUBTLE BODY WHICH CONSISTS OF THREE EVOLUTES, AND BRINGS ON THE LIMITATION OF INDIVIDUAL SOUL, A MAN EVEN LIVING IN THE SENSE- WORLD WHICH IS AN UNSUBSTANTIAL APPEARANCE IS NOT ATTACHED TO SENSE-OBJECTS.
THE EMBDIMENT IS NOT CONFINED TO PRESENT FORMATION BUT ONE SOUL COMING IN CONTACT WITH THE NATURE HAS BEEN TAKING FROM ONE BODY TO AN OTHER AND THE PROCESS WILL GO ON TILL SELF REALIZATION
Arjun asked:
Kairlingestreengurhan etan ateeto bhavti parbho
Kimacharah katham chetanstreengurhanativartate (21)
Arjun asked: what are the peculiarities which depict the individual transcending the three modes? And how is that one rises above the three modes?
ARJUN ASKED THE LORD TO EXPLAIN THE SUBTALITY OF THE PERSON WHO HAS TRANSCENDED ABOVE THREE MODES OF NATURE AND HOW IS THAT ONE IS ABLE TO ATTAIN THAT FEAT?
Shri Bhagwanouwach
Parkasham ch parvritim ch mohamev ch pandav
Na dvethi samprivritani na nrivritani kankshayti ( 22)
Shri Bhagwan said: Arjun he who hates neither light of knowledge, nor activity, nor even stupor, when prevalent nor longs for them when they have ceased.
First of all the all kindled soul is unaffected when wisdom outcome of goodness mode of material nature (satva) endows upon him, activity born out of passion mode (rajas) and stupor created by ignorance mode (tamsa) as he has attained a position sublime to these modes. he is always conscious of his inner self .
He is ever alert, being master of senses, desire less, freed from the all the three modes, while waiting for the time of leaving the embodiment and going to his real abode of ‘Brahman’, gets rid of the cause of embodiment itself by transgressing the cycle of birth and death.
Udaseen vad aseeno gurheryorna vichalayete I
Gurha vartant itiev yoavtithti nengate II
Samdukh sukh swastha samloshthaashmkanchna I
Tulyapriyaapriyo dhieastulyanindaatamstuti II
Manapmanyostulyastulyo mitraaripakshyo I
Sarvaarambhprityagi gurhanatitah sa uchayte II
Mam ch yo ayaybhcharerhbhaktiyogen sewate I
Sa gurhansamteetyaetan barahambhuyae kalpate II
Barhamano hi partithaahamamritasyaavavysya ch I
shashwat ch dharmasya sukhasyaekantikasya ch II(14.23-27 )
He who sitting like a witness is not disturbed by gunas (Three qualities of material nature) and who knowing that gunas(Three qualities of material nature) are moving among gunas (Three qualities of material nature), remains established in identity with God/self and never falls from this position
He who is once established in Self, for him there is no difference between sorrow and joy, he takes the clod of earth, a stone, a piece of gold as equal value, for him pleasure and displeasure are alike and same he treats censure and praise.
He who is indifferent to honor and dishonour, sameness for him friend and enemy, he has lost the feeling of doer ship in all actions caused by three modes of nature transcends the cycle of transmigration.
He who constantly worship me through Yoga of exclusive devotion, transcending these three qualities of nature, he is eligible to attain Braham
For I am the seat of imperishable Braham, eternal nectar, immortality and of the eternal virtue and unending immutable bliss.
The mind is swayed by the past deeds and accumulations in form of body, senses, intellect, as it dwells on sense objects experienced or heard of in many bodies it has obtained till now, when it goes to new body, sleeps over the past and identifies itself with new one.
Though the self soul is free from all bondage but when it follows the mind like lover following his fiancée, it subjects itself to bondage.
This bondage does not exist but the identification with subtle body binds the eternal self with action/sorrow-joy, hatred –desire and unending pairs like this.
When one is able to renounce the attachment with body and its relations in this world he recognizes his own self. with this recognition, reality dawns upon him that the body he has occasionally got is not his ‘self’ rather it is the out come the past works of the previous body or bodies.
His identification with it, is nothing but fake and unreal.
Body is transitory.
It is fake cover of material nature.
Being enlightened of fact that self being eternal part of ‘Supreme Self’ one now does not identify itself with any deed of this body.
For him now there is no difference in pairs of sorrow or joy, hot or cold and like pairs.
Inscrutable power of Supreme Self, consisting of three gunas (three qualities of material nature), creates through them innumerable modifications/superimposition. All pairs of these modifications consisting of not only animate but inanimate too and the feelings and their likes are also because of these qualities, one with realization does not differentiate between them.
Even scolded by wicked or insulted, ridiculed ,calumniated, beaten, bound, robbed of living, or spat upon or otherwise badly treated by the ignorant- beings thus variously shaken and placed in dire circumstances and extremities, the one shunning attachment and desires remains unaffected.
Lord Krishna is the Supreme Self- Braham - existence-knowledge- bliss absolute. As he is the originator of this and many other galaxies, he holds the key to peace, eternal and material prosperity.
(Thus ends the 14th chapter of Shrimad Bhagwad Geeta consisting dialogue of Arjun with Shri Krishna on three modes of nature)
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