CHAPTER IX-- RAJA VIDYA RAJA GUHYA YOGA(YOGA OF SUPREME KNOWLEDGE AND SUPREME SECRET

Sree Bhagavan said:-

To you Arjuna,who understands My words in the correct sense, without misinterpreting them, I shall now disclose the most secret knowledge, along with instructions to experience it in your life, knowing which you shall be free from all the evils of this mortal world.This is the greatest and supreme knowledge which is most secret, most sacred, directly attainable, conforming to human virtues, easy to practise and never failing.Those who have no faith in this will never reach Me, but will revert to this temporal world of death and and misery.(IX-1,2,3)
The entire Universe is pervaded by Me in an Abstruse Divine Form.Therefore all beings are said to be dwelling in Me; but I do not dwell in them.But the statement that all beings dwell in Me is also not strictly correct.Though I am the Creator and support of all beings,the power of My divine Yoga makes Me indistinguishable from the beings that are created and sustained by Me.For example , take the case of air and space. Although air which has its origin from space, exists within space and moves about all over the space, air and space are indistinguishable between each other.Similarly, though all beings have emanated from Me and are sustained by Me, they remain indistinguishable from Me.The statement that all beings dwell in Me should be taken only in this sense.(IX-4,5,6)
Arjuna ! At the end of a Kalpa (time for final dissolution of the universe), all beings dissolve into My Prakrti(creative power) and at the beginning of the next Kalapa ( time for beginning creation) I deliver all of them back.Employing My creative power, I send out the multitude of creations again and again; and they take birth inevitably, in accordance with their innate nature, determined by their own past actions.(IX-7,8)
Arjuna! I am, however, not bound by the action involved in these creations, because I have no attachment towards these actions and I keep Myself aloof from all of them. In fact, it is My Prakri (Creative power) that brings forth all creations, under My supervision.Because of this , the cycle of births and deaths rolls on without end.(IX-9,10)
When I manifest Myself in human form in this world for specific purposes, those who are ignorant of My Supreme Nature, fail to recognise Me as the Lord of all beings .Therefore, they consider Me as an ordinary mortal man and very often disrespect or even try to insult Me. Because of their demoniacal and fiendish nature, their intellect becomes confused their hopes become vain, their actions become futile and their knowledge becomes useless.(IX-11,12)
Arjuna! There are, however, many elevated souls of divine nature, who understand Me as the eternal source of all beings and worship Me with undivided mind. Being steadfast in their resolve to reach Me, they chant My names and glories continuously, prostrate to Me again and again with utmost devotion and keep themselves united with Me at all times, through constant meditation (IX-13,14).
Some others who follow the path of Knowledge, worship Me through Yajna of Knowledge, as the one and only Supreme Reality that pervades the whole universe. There are yet others who worship Me appearing differently in the form of various deities .(IX-15)
But in truth, what am I? Arjuna!Listen to this. I am everything.I am Vedic ritual, I am sacrifice, I am the offerings to departed souls, I am herbage and food grains, I am Mantra,I am the ghee poured in sacrificial fire, I am the sacred fire itself and I am also the act of sacrifice.I am the father of the universe and its mother too.I am also the forefather and protector of the universe.I am the one that is worth knowing, that which purifies everything, the scared Omkar and the three Vedas,Rk,Sama and Yajur.(IX-16,17)
Arjuna! I am the ultimate goal, support, supreme lord, witness of everything, abode, refuge, selfless friend, beginning and end, final resting place, and the imperishable seed. I radiate heat as the sun and give out rains and also withhold it. I am immortality as well as death ; at the same time I am existence as well as non-existence.(IX-18,19)
Those who follow the various rituals prescribed in the three Vedas, worship Me through sacrifices, and having purged of all sins and acquired merits of their virtuous actions , pray for heavenly pleasures. Thereupon they reach the kingdom of gods and enjoy all the pleasures in heaven. After enjoying these pleasures for a long while, when the stock of merits earned by sacrifices exhausts, they have to come back to this mortal world.Thus the performers of Vedic rituals for the purpose of fulfilling their desire for pleasures will continue their journey to heaven and back indefinitely.(IX-20,21)
On the other hand, My devotees will think of Me alone with an undivided mind and worship Me with pure love.They remain united with Me at all times and therefore, I fully take care of them and personally attend to all their needs by providing what is wanting for them and protecting what they have gained.(IX-22)
Even if some devotees, by mistaken notion, worship the various other deities and divine beings( who are nothing but My own different manifestations) with devotion and faith, they too are worshipping Me alone. Because, I am the one who enjoys and presides over of all sacrifices; but those who do not understand this secret about Me , are bound to fail.(they cannot reach Me).In other words, those who worship the various gods will reach those gods, those who worship manes will reach manes and those who worship the spirits will reach spirits. Those who worship Me alone will reach Me.(IX-23,24,25)
It does not require any expensive paraphernalia to worship Me. A leaf, a flower, or even a little water, offered to Me with devotion and love by a sincere devotee will be gladly accepted by Me.(IX-26)
Arjuna! If there is no such thing to be offered to Me, you need not worry. Do only this. Whatever action that you perform, whatever you eat, whatever sacrifice you do, whatever gift that you give,whatever penance that you undertake, do all these as an offering to Me. This is known as Yoga of renunciation(Sannyasa Yoga) . If you can remain established in this Yoga, you will not be affected by the good and bad results of your actions, and thus freed from the bondage of actions
you will soon attain Me. (IX-27,28)
I have no partiality in this because am equally present in all beings. No one is hateful or dear to Me. But one thing I can assure you. Those who devoutly worship Me will abide in Me and I will also abide in them.This is true for every one without exception. Even if the vilest sinner is worshipping Me with undivided devotion, he should be regarded as a saint because he has taken the right decision. Having taken the path of the virtuous, he will soon become virtuous and attain lasting peace. Arjuna! this is My declared promise; My devotee will never suffer degradation.(IX-29,30,31)
Arjuna! Many women, men born in trading and labour classes, and even those born in lower species like animals and plants have attained the supreme goal by taking refuge in Me.Then, is there any doubt in the case of those born as Brahmins and royal sages?Therefore, having come to this mortal world which is transient and full of miseries,you should constantly worship Me.(IX-32,33)
In conclusion,this is My advice to you,Arjuna. Fix your mind on Me, be devoted to Me, sacrifice for Me, pay obeisance to Me; thus keeping yourself in constant union with Me and totally depending on Me, you will definitely reach Me.(IX-34)
Thus ends the Ninth Chapter of Sreemad Bhagavad Gita, entitled Rajavidya Rajaguhya Yoga( Yoga of Supreme Knowledge and Supreme Secret)

CHAPTER-VIII AKSHARA BRAHMA YOGA(YOGA OF THE INDESTRUCTIBLE BRAHMAN)

While concluding Chapter VII, Sree Bhagavan had introduced a few terms such as Brahman, Adhyatma, Karma. Adhibhuta, Adhidaiva and Adhiyajna.Arjuna became eager to know the significance of these terms and asks Krishna:
Arjuna said:Krishna! What is that Brahman, and what is meant by Adhyatma, Karma, Adhibhuta and Adhidaiva.? Who is Adhiyajna and how does he dwell here in the body?Also kindly enlighten me as to how You become known to the steadfast seekers at the time of their death.(VIII-1,2)

Sree Bhgavan said: Brahman is the indestructible Supreme Self (Ultimate Reality) ; the Individual Self is known as Adhyatma and the process of bringing forth all creations is termed Karma. All perishable objects in the universe constitute what is known as Adhibhuta .That part of the Supreme Brahman ,the reflection of which shines in all bodies as Purusha(Jeevatma) is Adhidaiva. What is described as Adhiyajna is Me, indwelling in the body of everyone, as a witness to everything that happens.(VIII-3,4)
He who has his thoughts fixed in alone Me at the time of death, will undoubtedly reach Me after leaving his mortal coil. Arjuna! whatever entity on which a man's thoughts are fixed at the time of leaving his body, he having identified himself with that entity will reach that alone after death.Therefore, think of Me at all times and do your duties. Thus having your mind and intellect vested in Me, you will undoubtedly come to Me alone.(VIII-5,6,7)
Arjuna! One who, by constant practice of meditation contemplates only on the Supreme Self, without distracting his mind to anything else, will ultimately attain that superb and effulgent Divine Purusha ; That Purusha is all-knowing, older than the oldest; the ruler and supporter of the entire universe, subtler than the subtlest; his form is beyond the comprehension of human intellect, radiant like the sun and far beyond the darkness of ignorance. He, who by his devotion and power of Yoga can hold his life-breath in the space between his eye-brows and remain in contemplation with a steadfast mind at the time of his death, will verily reach that divine Purusha (VIII-8,9,10)
I shall now tell you briefly about that Supreme Goal which the seers who have learned the Vedas have termed as Indestructible, to which the striving recluses who have freed themselves from all passions enter, and desiring which are the earnest seekers practising Brahmacharya(celibacy). Having controlled all the senses, and holding the mind firmly within the heart, and then drawing the life-breath to the forehead (in between the eye-brows), and thus remaining steadfast in Yogic concentration on God, he who leaves the body and departs with the holy syllable OM on his lips, and his thoughts fixed on Me , will reach that Supreme Goal.(VIII-11,12, 13)
Whosoever contemplates on me continuously with an undivided mind , to that Yogi who always remains united with Me, I am easily attainable.Mahatmas, who have reached the highest goal by attaining Me are no longer subjected to rebirth in this transient world which is verily the abode of grief. Oh!Son of Kunti! While all the worlds right from the world of Brahma, the creator are subject the cycle of births and deaths, one who has attained Me will never have rebirth.
(VIII-14,15,16)

One Thousand Yugas constitute one day for Brahma , the creator and another One Thousand Yougas make His night.When the day for Brahma (Cosmic day) dawns, all creations come forth from His subtle body known as Avyakta (Unmanifest) and when the cosmic night begins, all creatures merge back into the same Avyakta . Thus the multitude of life creations that comes forth from time time merges back helplessly into the Unmanifest and again comes forth at the arrival of cosmic day.(VIII-17,18,19)

Even this Avyakta is not eternal. There is another Avyakta, far superior and eternal , which does not perish even when everything else in the universe is destroyed. This Avyakta is known as the Akshara( Indestructible) which is also said to be the Ultimate Goal; and that again is My Supreme Abode on attaining which there is no return to this mortal world. (VIII-20,21)
Arjuna! That Unmanifest Supreme Being known as Purusha, in whom the entire world of creation resides and by whom the entire universe is pervaded, can be attained only unstinting Devotion and nothing else.(VIII-22)
I shall now tell you about the time and path in which departed souls of Yogis either do not return or do return to this world. Yogis who cast away their body during day time when the elements of heat(fire) and light(sun ) are predominantly active, in the bright fortnight(Shukla) during which the moon is on the ascent, and the six months (Uttarayana)during which the sun is moving northwards will reach Brahman, says those who have realised Brahman.On the other hand, those who proceed to the other world during night time when the element of smoke(darkness) is predominantly active, the dark fortnight(Krishna)during which the moon is on the descent, and the six months (Dakshinayana)during which the sun is moving southwards reach the world of the celestial beings and after enjoying the fruits of their meritorious actions will invariably return to this mortal world. It has been an eternal truth that out of these two paths known as Bright and Dark (Shukla and Krishna) the followers of one of them do not return to this mortal world and the takers of the other path have to return. (VIII-23,24,25, 26,)
A Yogi who has properly understood this secret will never get deluded .Therefore, Oh! Arjuna! you must strive to be steadfast in Yoga at all times. On realizing this profound truth, a Yogi will attain the Supreme Abode of Brahman, transcending all attainments obtained by the study of Vedas, performance of sacrifices, austerities and charities.(VIII-27,28)
Thus ends the Eighth Chapter of Sreemad Bhagavad Gita, entitled Akshara Brahma Yoga( Yoga of Indestructible Brahman.)

CHAPTER VII- JNANA VIJNANA YOGA(YOGA OF KNOWLEDGE AND EXPERIENCE)

After explaining the practical methods of attaining the state of Yoga by controlling the mind and fixing it constantly on the Supreme, Sree Bhagavan concluded Chapter VI with the declaration that the best among all Yogis is the one who worships God with his mind focused on Him . In this chapter, Sree Bhagavan imparts a thorough knowledge about His glories and the manner in which devotees of different tastes worship Him.
Sree Bhagavan said:- Arjuna! I shall now tell you how devotees who keep their mind constantly fixed in Me with undivided love can get a clear and comprehensive knowledge about My glories, powers and other divine attributes. Besides imparting this knowledge, I shall also tell you how you can experience it yourself. Once this is known, there will remain nothing else to be known in this world. (VII-1,2)

Among thousands of human beings there is hardly one who attempts to gain this knowledge;and out of those who strives for it, rarely does some one comes to know Me with all My essential attributes.(VII-3)
Arjuna! My essential Nature has two divisions: Superior Nature(Para Prakriti) and Inferior Nature(Apara Prakriti). My Inferior Nature has eight different parts consisting of Earth, Water,Fire, Air and Ether(five elements) together with Mind, Intellect and Ego. This constitutes the material body of the entire creation. My Superior Nature is the life-principle in all living things that sustains the whole universe. Remember that all living and non-living things in the universe have been evolved from this two-fold Nature of Mine and I am the only source of the entire creation and the whole universe ultimately dissolves in Me . Nay, the fact is that there is no existence other than Me; everything in the universe is inseparably clung to Me like beads in the thread that forms a garland.(VII-4 to 7)
To understand this better I shall give you a few examples of my existence in different creations. I am the element that gives water its taste; I exist in the sun and moon as their radiance ; in the Vedas I am the sacred syllable OM; I exist in ether as sound and in every man as his manliness. I exist in the earth as its sacred smell; in the fire as its brightness; in all living beings as life and in all ascetics as austerity. I am the everlasting seed that brings forth everything; and I manifest as intelligence in the intelligent and as energy in the energetic. Arjuna! I am the might of the mighty, devoid of lust and desire; and in all beings, I am the sexual urge that conforms to scriptural injunctions (VII-8 to 11)
You must also know that whatever other entities belonging to the three Gunas Sattwa, Rajas and Tamas, exist in this world; all of them emanate from Me alone. But neither do I exist in them, nor do they exist in Me. Being deluded by the various objects of this ever-changing world of the three gunas; people are unable to know Me, the imperishable Reality which stands apart from all these. This delusion caused by the gunas is My divine power known as Maya, which is very difficult to break through. But those who take refuge in Me can easily cross it. Wicked and foolish would neither worship Me nor take refuge in Me, because their wisdom having been vitiated by the influence of Maya, their very behaviour would become devillish(VII-12 to 15)
Arjuna!There are, however, four types of people of noble deeds who worship Me. They are respectively known as Aartha (one who seeks relief from grief) ; Jijnasu (one who is eager to know Me better) ; Arthaarthi (one who seeks wealth and other possessions) and Jnani (the man of wisdom, who worships Me for no purpose other than worshipping Me because he has already gained full knowledge about Me and My glories). Among these four categories of devotees, the man of wisdom is the best, because his mind is constantly established in union with Me. For him I am the dearest of all and naturally he is the dearest of all for Me too. (VII-16,17)
Indeed, all of them are elevated souls; but according to Me, the man of wisdom (Jnani) is My own self because having his mind constantly fixed in Me, he considers Me as his sole refuge and ultimate goal to reach.In fact, a man becomes Jnanni and worships Me in this manner only after a series of births and deaths.He looks upon the entire Creation as Vasudeva (all-pervading Supreme God) and such a person is very rare to be seen.(VII-18,19)
Those whose power of reason has been vitiated by worldly desires, worship other deities chosen according to their own inherent nature, adopting the norms prescribed for the worship of each. When a devotee wishes to offer his worship with faith and reverence, to his chosen deity, I Myself encourage him for that and make his faith in that deity steady. Therefore, a devotee who worships a certain deity with full faith will definitely receive the desired gains through that deity, as ordained by Me.(VII-20 to 22)
But the gains received by these people of limited understanding are not lasting, because the deities who grant them are also not lasting.Those who worship the deities will reach the deities only while those who worship Me will reach Me.(VII-23)
Unintelligent people, who cannot understand Me as the imperishable and unparalleled Supreme Spirit that has assumed a human form, consider Me only as an ordinary human being . Having been covered by Yoga Maya(the divine potency that deludes the whole world), My real nature cannot be understood by all.Naturally, these ignorant people cannot understand Me as the birth- less and imperishable Supreme Self.(VII-24,25).
Arjuna! I know all beings of the past, present and future ; but none of them knows Me . All living beings in the entire creation are deluded by the pairs of opposite experiences(such as pleasure and pain; gain and loss, success and failure) which arise from desires and prejudices.That is why they are not able to know or worship Me. However, those men whose sins have been washed away by virtuous deeds, become freed from all delusions and they worship Me with firm resolution.(VII-26,27,28)
Those who thus take refuge in Me and strive to get riddance from the fear of old age and death, they realise *Brahman ( the Absolute Truth) , *Adhyatma (the totality of life-principle) and all facets of *Karma(universal creative energy). Those who have known Me as possessed with *Adhibhuta, *Adhidaiva and *Adhiyajna, will have their minds fixed in Me and their knowledge will remain with them even at the time of their death.(VII-29,30)
Thus ends the Seventh Chapter of Sreemad Bhagavad Gita, entitled the Yoga of Knowledge and Experience.
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*These words are explained in Chapter VIII
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CHAPTER - VI ATMA SAMYAMA YOGA

YOGA OF SELF-CONTROL

Sree Bhagavan said:-He who performs his prescribed duties without concern for their fruits, is a Sannyasin as well as a Yogi. But the one who merely abandons the ritualistic sacred fire and remains idle without doing anything is neither a Yogi nor a Sannyasin.(VI-1)

Arjuna, you must understand that what is known as Sannyasa is nothing but Yoga because no one can become a Yogi without abandoning all worldly thoughts.(VI-2)

For those who are desirous of reaching the state of Yoga and strive for that, performance of action without concern for its fruit is said to be the means for it. But once he has reached the state of Yoga, he can quit actions and remain in a state of tranquillity.(VI-3)

When a man ceases to have any interest either in the enjoyment of sense objects or in actions prompted by desires, he having abandoned all worldly thoughts, is said to have attained the state of Yoga . (VI-4)

One should always keep oneself high and should not allow oneself to be degraded.One's own self is one's friend as well as foe. One's own self acts as one's friend when the higher self (intellect) has conquered the lower self (mind , body and senses). But if the lower self is not subdued by the higher self , that very self will act like a foe leading to his destruction.(VI-5,6)
That Yogi whose mind is constantly fixed on the Supreme Self will always remain calm and serene, unaffected by the pairs of opposite experiences like cold and heat, joy and grief and honour and dishonour. His mind, having been satiated by the knowledge and experience of the Supreme Self, remains unmoved under all circumstances with his senses perfectly under his control; he looks upon a piece of stone and a piece of gold with equal detachment.; and so he is said to be one who has attained the state of Yoga. In that supreme state of Yoga, he sees no difference between a friend, foe, a relative, a stranger, a middle man or some one who hates him. He considers a holy man and a sinner alike without any differentiation .(VI-7 to 9)

One who desires to reach this state of a Yogi, should avoid all desires for worldly possessions, live in seclusion at a lonely place, and keeping his mind under control constantly meditate on the Supreme.For this purpose, he should choose a clean place and sit on a seat set up by spreading kusha grass,deer-skin and cloth one over the other, neither too high nor too low for comfortable sitting. He should occupy this seat and practise Yoga for attaining self-purification by concentrating his mind and controlling all the functions of his body, mind and the senses. The posture to be adopted for meditation should be steady and without any movement , keeping his trunk, head and neck straight, and fixing his gaze at tip of his nose without looking in any other direction.( VI-11 to13)
He should then sit in meditation, with his mind fixed on Me and totally absorbed in Me, observing strict celibacy and keeping his mind perfectly controlled, calm and fearless.That well- disciplined Yogi who has permanently united himself with Me attains everlasting peace and enters into My Supreme abode.(VI-14,15)
Arjuna!This Yoga is not reachable by one who eats too much or too little. Likewise, it is not for one who sleeps too much or too little.In order to attain this Yoga,which is the end of all sorrows, one has to exercise moderation and regularity in his food, engagements, activities, sleep and wakefulness.(VI-16,17)
When his well-disciplined mind, free from all worldly desires, remains constantly fixed solely in the Supreme Self, he is said to have established himself in Yoga. The disciplined mind of a Yogi fixed in the Supreme Self, is comparable to a flame that burns without flickering, when placed at a windless place .(VI-18,19)
When the mind of the Yogi, subdued by constant practice of Yoga withdraws from all its activities, he is able to see God within himself and at that stage he rejoices himself in God. Then he experiences the ultimate super- sensuous joy which is can be intuited only by a subtle and purified intellect. Established in this state he does not deviate from the Supreme Truth on any account.Having attained this state, he does not consider any other gain as greater than this and he will not be disturbed even by the greatest of sorrows.(VI-20 t0 23)
This state called of Yoga, makes one free from the contact of all sorrows.One should, therefore, resolutely practise this Yoga with an unwavering and energetic mind, discarding all desires arising out of worldly thoughts, and withdrawing the mind and senses from worldly objects on all sides. Thereafter, by gradual practice he should attain tranquillity and fix the mind on God through reason triggered by steadfastness, and should not think of anything else.Whenever the fidgety and wavering mind slips away, it should be drawn back from where it has strayed into and brought into the thoughts on God repeatedly. (VI-24to26)
By this practice, the Yogi's mind becomes perfectly serene, calm and free from the grip of Rajo Guna(Passion); and having identified himself with the faultless Brahman, he enjoys supreme happiness.The sinless Yogi, thus having united his Self with the Supreme Self, enjoys the eternal bliss associated with becoming one with Brahman.VI-27,28)
A Yogi who his absorbed in this Yoga, having imbibed the vision of equality in all beings, beholds the presence of Atman(universal supreme consciousness) in all beings and all beings as nothing but different manifestations of Atman.He who sees Me (the Supreme Self) in everything, and everything within me, will never miss Me and and I will never miss him too. (We never part with each other) A Yogi who is established in union with Me and worships Me in all beings(treats all beings with the same reverence as to Me) will always dwell in Me even if he is engaged in various activities.(No external activity can divert his mind from Me) Arjuna, he is the most eminent of all Yogis, who recognises the identity of Atman in all beings as his own and looks upon the joy or sorrow of all beings equally.(VI-29 to 32)
Arjuna who had been listening to the words of Lord Krishna attentively, felt a doubt whether it would be possible for him to control his unsteady and wavering mind and attain the state of Yoga. He,therefore, decided to admit this weakness to Sree Bhagavan and seek a remedy for that. Arjuna said:-
Oh! Krishna! Owing to the restless and unsteady nature of my mind, I do not see any possibility of attaining the state of Yoga and equanimity of mind that you have just now told me.The mind being very unsteady, turbulent,tenacious and powerful, it appears to me that controlling it is as difficult as controlling the wind.(VI-33,34)
As an ideal Guru, Sree Bhagavan not only agreed to what Arjuna had said but also suggested a suitable remedy for the problem. Sree Bhagavan said:-
Arjuna! There is no doubt about it; mind is quite unsteady and difficult to control. But it can be brought under control by constant practice together with an attitude of dispassion.Yoga is not attainable by any one whose mind is not under his control. However, it can be easily attained if you strive hard and bring your mind under control through regular practice.That is my opinion.(VI-35,36)
(At this stage, Arjuna raises a doubt as to what would happen if one who strives hard to attain Yoga could not accomplish the task during this life and asks Krishna for clarification. )
Arjuna said:- Oh! Krishna! What becomes of a soul that has been striving earnestly and faithfully to attain Yoga, but slips away from that path before his death and consequently does not reach the goal? My Lord! Does he not, having deviated from the path of God-realisation and having no other ground to stand upon, get lost like scattered clouds, without being able to enjoy either God-realisation or heavenly pleasures. Kindly enlighten me on this point. There is none other than Thou to clear this doubt of mine.(VI-37 to39)
In reply to Arjuna's query,
Sree Bhagavan said:-Oh! Partha!*There is no fall for him in this world or the other world. Because no one who strives for this glorious aim will ever meet with an evil end.A person who somehow gets distracted from the path of Yoga will reach the worlds of the men of meritorious deeds. After spending countless number of years there, they will take re-birth in the families of pious and affluent parents.(VI-40,41)
It is also possible(if he had reached a higher state of sadhana in the previous birth) that he may be reborn in the families of enlightened Yogis; but such re-birth is very rare in this world.If he gets such a re-birth, he will automatically regain the spiritual insight of his previous birth and strive harder and harder for attaining God-realisation.(VI-42,43)
On the other hand, the one who takes birth in rich and pious families, will be drawn towards God by the force of habit in his previous birth and pursue the path of Yoga without resorting to fruit-oriented actions as laid down in the Vedas.His earnest efforts in this path will bear fruit in this birth, and having been purged of all sins of the past many births, he will soon reach the Supreme state of God-realisation.(VI-44,45)
A Yogi(one who has attained the state of Yoga), is superior to one who is engaged in penances; he is superior to one who has earned superficial knowledge of the scriptures; he is also superior to one who performs fruit-oriented actions.Therefore, oh! Arjuna you should necessarily become a Yogi. Again, he who devoutly worships Me with utmost faith and his soul fully immersed in Me, is said to be the best among all Yogis.
Thus ends the sixth Chapter of Sreemad Bhagavad Gita entitled the Yoga of Self Control.
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*(Partha means Son of Pritha, Arjuna.Pritha is another name for Kunti, the mother of Pandavas)
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CHAPTER V - KARMA SANYASA YOGA

(YOGA OF RENUNCIATION OF ACTION.)
Arjuna said:-
Oh! Lord! At first, You spoke highly about renunciation of action ; now You are asking me to follow the Yoga of action.Kindly tell me definitely any one of these, which is more beneficial.(V-1)
Sree Bhagavan said:-

Arjuna! Renunciation of action through Yoga of knowledge and Yoga of action, both are equally effective paths for attaining liberation. But in comparison, Yoga of action is better than renunciation of action.One can be considered as a man of renunciation only when his mind is totally free from hatred and desires and is unaffected by the pairs of opposite experiences. He will then attain liberation from all bondage very easily .(V-2, 3)
Only the ignorant will say that Yoga of Knowledge and Yoga of Action are different; The wise and learned won't say so.If any one of these two is diligently followed, the result will be the same.In other words, that state of Supreme Bliss, which is reached by Yoga of Knowledge can be reached by Yoga of Action too. If one has realised that Yoga of Knowledge and Yoga of Action are one and the same; he alone has actually seen the Truth.(V-4, 5)
In fact renunciation of action without performing actions through Yoga is fraught with great hazards. But one who follows the Yoga of Action and performs all actions with his mind fixed on God, reaches the Supreme Brahman very quickly. A man, established in this Yoga and pure at heart, who has fully conquered his mind and senses and has also identified himself with the Self in all beings ; even if he performs all actions he is not tainted by them.(V-6, 7)
However, a Yogi who follows the path of Knowledge, having understood the reality of things, even when he is engaged in activities like seeing,hearing, touching, smelling,eating, walking, sleeping, breathing, speaking, excreting, grasping something, opening and closing his eyes, believes that he does nothing but only the senses are interacting with the objects. (V-8,9,)
He who performs all his actions as a dedication to God, after shaking off attachment and desire for their fruits, is not tainted by his actions, as the lotus leaf does not get wet by water in which it lives.(V-10)
The yogis who follow the path of action, perform all actions with their body, mind, intellect and senses without attachment,merely for the sake of self-purification. He who has surrendered the fruits of all his actions to God, enjoys ever-lasting peace; while he who has attachment towards the fruits of action, is bound by his actions.The Yogi who has controlled his mind and mentally renounced all actions, remains embodied in the mansion of nine gates, immersed in Bliss, without doing anything himself or causing to do anything. (V-11,12,13)
God does not prescribe doer-ship or doings for any man; nor does He dictate the contact between actions and their fruits .But everything takes place according to the inherent nature of the individual. Similarly, the omnipresent God does not partake of any body's sin or virtue. But the beings are often deluded because of their wisdom being en wrapped by ignorance.(V-14,15)
However, in the case of those whose ignorance has been destroyed by spiritual knowledge,that wisdom shines forth like sun and reveals the Supreme.(V-16)
Their mind and intellect become wholly merged in the Supreme Self; they remain constantly identified with it and finally become inseparably one with the Supreme Self.Having thus washed off all their delusions, they reach the state of Nirvana from where there is no return.(V-17)
These wise men look upon everyone with equanimity, whether it be a Brahmin endowed with learning and humility, a cow, an elephant, a dog or a chandala who eats the dog's flesh. (V-18)
Those whose mind is thus established in the unity of all beings, they conquer the whole world even in this life. Absolute Brahman is untouched by evil and is pervading equally in all beings. Therefore, these yogis remain established in Brahman.(V-19)
In that state, the enlightened soul, free from all doubts, having realised and constantly established in Brahman, is neither elated by the pleasant nor perturbed by the unpleasant.(V-20)
What internal joy is experienced by a yogi who is indifferent to external sense-objects, and has his mind fixed on the Supreme; that joy he can experience eternally, when he becomes identified with the Brahman through yoga.(V-21)
The pleasures derived from the contact of senses with sense-objects are verily sources of misery. They have a beginning and an end. The enlightened do not take delight in them.(V-22)
He alone is a yogi who can withstand the urges of lust and anger, in this very life before casting off the body; and he alone is a happy person. (V-23)
He who is happy is within himself; who rejoices in his own self; and who is illumined by the inner light of the Atman, such a Yogi who remains constantly identified with the Brahman becomes one with Brahman. Great seers whose sins have been destroyed and doubts dispelled; whose disciplined minds are fixed firmly in the Supreme and who are eager for the welfare of all beings; they attain oneness with Brahman(V-24,25)
Those wise men who have controlled their mind and freed themselves from lust and anger, having known the Atman in all its aspects, will be surrounded on all sides by bliss and eternal peace, in the state of Brahma Nirvana.(V-26)
That Yogi who has brought his senses, mind and intellect under control and is desirous of Moksha(liberation), keeps out all external objects of enjoyment out of his mind and senses, fixes his gaze between the two eye-brows and regualtes his outgoing and incoming beaths through the nostrils, he is always liberated.(V-27,28)
That Yogi who has known Me as the supreme Lord of all worlds and the enjoyer of all sacrifices and austerities, and the friend of all beings, he attains eternal peace.(V-29)
Thus ends the Fifth Chapter of Sreemad Bhagavad Gita entitled the Yoga of Renunciation of Action.

SREEMAD BHAGAVAD GITA - CHAPTER IV

JNANA KARMA SANYASA YOGA
(YOGA OF RENUNCIATION OF ACTION THROUGH KNOWLEDGE)

Sree Bhagavan said:-

Arjuna! This immortal Yoga was taught by me to Vivasvan(Sun-God) who in turn, taught it to his son Manu and Manu taught it to his son Ikshvaku. Having been thus handed down by generations, this Yoga was known to the royal sages of yore.However, by the effluence of time this great Yoga was lost to the world.The same ancient Yoga which is, in fact, a great secret has now been imparted to you by Me because you are My devotee as well friend.(IV-1,2,3)

Arjuna said:-

You are of recent birth while Sun-God was born long ago. How am I to understand the statement that You had taught this Yoga in the beginning?(IV-4)

Sree Bhagavan said:-

Arjuna! You and I have had many births in the past ; I remember them all but you don't. Though birthless, deathless and Lord of all beings, I manifest Myself in this world through my own Maya(divine potency); retaining My Prakriti (essential nature) as basis. Whenever virtue subsides and vice prevails in the world I create a body for myself and come down to earth. I do this from age to age in order to protect the righteous, destroy the evil-doers, and to re-establish righteousness. He who understands the divine nature of My birth and work is not reborn after death, but comes to Me. (IV-5 to 9)

Many devotees, who have completely got rid of fear, lust and anger and taking refuge in Me with their minds fully absorbed in Me, have purified themselves with penance and wisdom have attained the state of identification with Me in the past.(IV-10)

With whatever wish a man worships Me, I grant him the same. This is My eternal law and all men follow this law in every step. Those who seek success in their worldly activities worship the gods for that purpose. This kind of material success can be gained very quickly on this earth.IV-11,12)

The division of men into four classes was made by Me on the basis of their innate qualities (guna) and the duties appropriate for each(karma) .Though I am said to be the author of this division, you must understand me as the Immortal Brahman, which is a non-doer. Therefore, no actions will bind Me and I have no craving for the fruits of any action. One who understands My reality in this manner will also not be bound by actions. The ancient seekers for liberation had performed their duties with this knowledge. You must also perform your duties in this spirit, following the footsteps of our forefathers.(IV-13,14,15)

What is action? What is inaction? Even the wise are puzzled by this question. Therefore, I shall first tell you what is action, on knowing which you will be freed from its evil influences.You must know the nature of work to be done,nature of work to be avoided and how to reach a state of calm detachment from all actions.Mysterious are the ways of action.(IV-16,17)

He who can see inaction in action and vice versa, he is the most intelligent among men and he alone can perform all actions with perfection. Arjuna, inaction does not mean desistance from work, but performing action without attachment and desire for result. For a person who begins all his actions without desire and concepts about their results, his actions are as though burnt away by the fire of knowledge. Enlightened ones call him wise. Because one who has forsaken attachment to his actions and results thereof, does not seek anything from this world , and is ever content, does not really do anything even when he is engaged in action. Again, he who has subdued his mind and intellect and performs action merely by the body without desire for enjoying any worldly pleasures or acquiring any worldly possessions, does not incur sin as a result of his action.He who is contented with what he gets by chance , is not worried about opposite experiences like pleasure and pain, loss and gain etc., has no quarrel with any one, and is equally poised in success and failure; his actions do not bind him. For a person who is free from all attachments and his mind is established in the Supreme Knowledge, all his actions are sacrifice and they melt away immediately without leaving any trail . (IV-18,19,20,21,22,23)

For a person who performs every action as a sacrifice, there is nothing but the Supreme Brahman.The performer himself, absorbed in Brahman is Brahman ; the sacrificial fire is Brahman; the objects which are offered as oblation into the sacrificial fire are Brahman; the ladle used for pouring the oblations into the fire is Brahman; the act of offering oblations into the fire is Brahman; and finally the fruit of the sacrificial action also is Brahman. (IV-24)
Other yogis offer sacrifice by worshipping different forms of God.Some others perform sacrifice by offering their own inner self into the fire of Brahman by meditating on the identity of self with supreme Brahman.There are some other yogis who offer their hearing and other senses as sacrifice into the fire of self discipline, by exercising restraint over the senses. Some others offer all the objects of perception as sacrifice into the fire of senses, by not responding to the external stimuli from those objects.Yet other yogis sacrifice all the functions of their and those of the vital forces into the fire of self-control, kindled by the Knowledge of the Self. Some others offer material possessions; some of them practise Yoga as a sacrifice ;and some others striving for self realisation observe austere vows and perform sacrifice in the form of study of the scriptures.(IV-25,26,27,28)

Others are intent on controlling the vital energy; so they practise breathing exercises-inhalation and exhalation, and stoppage of breath. Others weaken their body and senses by regulated diet and thus achieve self-control.All these understand the meaning of sacrificial worship and their sins are consumed away by the sacrifice they perform.(IV-29,30)

Oh! Son of Kurus!The ultimate result of all these sacrifices is the nectar of God-realisation. Those who partake of this nectar reach the eternal Brahman. Others who do not perform sacrifice cannot be happy even in this world; then how can they expect anything from the other. (IV-31)
All these and many other form of worships through sacrifice have been prescribed in the Vedas.All of them involve some kind of action to be preformed.When you understand them fully, you will be freed from all bondage of action.Among them form of worship performed with Knowledge of the Supreme Self is superior to worship performed with material offerings ; because the ultimate end of all actions is attaining that Knowledge (IV-32,33)
That knowledge, you must learn from those who have realised it. They will instruct you when you prostrate at their feet, render them service and ask questions to them with eagerness to know the truth. Arjuna! when you have achieved this Knowledge, you will no longer have this delusion which puzzles you now, and by the same Knowledge you will see the entire creation within yourself at first and then in Me. Even if you happen to be most sinful of all sinners, this Knowledge will cross you like a raft, across the ocean of sins .(IV-34,35,36)
Arjuna! The Fire of Knowledge burns away all actions, just in the same manner as a blazing fire burns all fuel int ashes.In fact there is no greater purifier than Knowledge. He who has mastered this Yoga by long practice will, in due course, realise the Truth of the Self within himself.And of course, a man of faith, totally devoted to the purpose, with his senses kept under control will at once experience this Knowledge and lasting peace associated with it. On the other hand, an man who is totally deluded, has no faith but only doubts in this matter is lost for ever. A doubting soul will have neither world nor the other world nor happiness anywhere.(IV-37,38,39,40)
Arjuna! Actions do not bind a person who has dedicated all his actions to God in Karma Yoga; who has all his doubts destroyed in the fire of Knowledge and is self-possessed.There fore, Oh! Son of Bharata! Wield the sword of Knowledge and slash into pieces the ignorance-born doubts lingering in your heart; then establish yourself in Karma Yoga and stand up to fight.( IV-41,42)
Thus ends the Fourth Chapter of Sreemad Bhagavad Gita
entitled
The Yoga of Renunciation of Action Through Knowledge.

BHAGAVAD GITA CHAPTER III--KARMA YOGA (YOGA OF ACTION)

CHAPTER III.KARMA YOGA(YOGA OF ACTION)

Arjuna said:-Oh! Janardana! If You consider Knowledge as superior to Action, then why do you direct me to this dreadful action? I feel that your seemingly conflicting statements are, as it were, confusing my reason . Kindly tell me definitely the one, which will bring me the highest honour. (III-1,2)

Sree Bhagavan said:-Oh! Unblemished Arjuna! In this world there are two paths of spiritual discipline laid down by Me in the long past; one is the Path of Knowledge for the Sankhyas and the other is the Path of Action for the Yogis.(III-3)

By mere abstention from action no one can reach the state of freedom from all actions; nor can any one reach the culmination of Knowledge merely by renouncing all actions.(III-4)

It is the law of nature that none can remain inactive even for a second; for every one is helplessly driven to some action according to his innate nature. If someone restrains his sense organs and remains inactive outwardly, but at the same time mentally broods over the various sense objects, that man of deluded intellect is called a hypocrite. Oh! Arjuna! On the other hand, if a man controls his sense organs by his mental power and acts through his organs of action without attachment, in accordance with the Yoga of Action, he is great . Therefore, you should necessarily perform the duties which are appropriate to your inherent nature; because action is superior to inaction. Remaining inactive, you cannot even sustain your body.(III-5,6,7,8)

You must,however, be aware that every action that is performed otherwise than for the sake of sacrifice(selfless work for common good), will bind the doer to this world.Therefore, Oh! Son of Kunti! all your actions should be performed for the sake of sacrifice and be free from attachment. In fact, when Brahma, the Creator created mankind, the spirit of sacrifice was also infused in them and He told them thus:-

"You shall prosper by this; this will grant you all your wishes.Propitiate the Gods through this and the Gods will propitiate you too in return; thus by mutual propitiation you will reach the highest goal. When the Gods are satisfied by your sacrifice,they will grant you all your wishes.One who enjoys the gifts granted by the Gods without offering them anything in return , is certainly a thief." (III-9,10,11,12)

Those noble men who partake of what is left over after sacrifice, (what they receive as a result of their selfless action performed for common good) will be relieved of all sins.(they will not be bound by their actions). One who cooks for the sake of his own benefit alone( one whose actions are directed towards selfish interests alone) will be eating only sin.(III-13)

All beings are sustained by food; production of food depends on rain; rain ensues from sacrifice; and sacrifice comes from selfless action.Selfless action, in turn, is enjoined in the Vedas and Vedas have emanated from the Indestructible Supreme. Thus the all-pervading Brahman( the Infinite ) is always dwelling in Selfless action.Arjuna!Any one who does not follow this cycle of creation, which has been set going in this world( i.e.does not perform his duties selflessly,) and leads a sensual life,his life is sinful and he lives in vain.(III-14,15,16)

But if a man finds delight, satisfaction and contentment in the Atman alone and nothing else,
he has no obligation to perform any kind of action.He has nothing to gain or lose in this world by performing or not performing any action; nor does he depend on any one for anything.Therefore, always do your duty without attachment. Man can attain the Ultimate Truth by performing action without attachment. (III-17,18,19)

In fact, King Janaka and many others have attained enlightenment only through action performed in this spirit. Having in view the welfare of the world too, you have a responsibility to set an example to the world by performing your duty in this spirit. Because whatever a great man does, others will imitate and whatever standard he sets up, the world will follow the same.(III-20,21)

Arjuna! Look at Me. I am not bound to perform any action in all the three worlds.There is also nothing that I do not already have to be acquired by action.Yet I go on working. If I do not continue to work untiringly as I do now, people will still follow my example in all matters. If ever I cease to work, it will be total ruin for the mankind. In other words, I would become the cause for all round confusion and universal destruction.(III-22,23,24)

Arjuna!The ignorant work with attachment; the wise should also work with the same diligence desiring the welfare of the world, but without attachment.In this process, the wise should be careful not to bewilder the minds of the ignorant attached to their actions.He ,having established himself in the Self, should show them by his own example and make them perform their duties without attachment(III-25,26)

Every action is really performed by the Gunas (The three inherent qualities of the individual;

Sattwa, Rajas and Tamas). But the individual who is deluded by his egoism thinks : "I am the doer".But he who has the true insight into the divisions of Gunas and their various functions, understands that interaction is between the Gunas and the sense objects ;therefore, he does not become attached to his actions.Those who are deluded by the Gunas identify themselves with Gunas and the resultant actions.The illumined souls should not create any confusion in the minds of those ill-informed ignorants, by refraining from work. (III-27,28,29)

Therefore, shake of this fever of ignorance. Dedicating all actions to Me with your mind fixed on Me, the Self in every being, freed from all desires for worldly rewards and without any feeling of ownership or possession, come forward and fight.(III-30)

Arjuna! not only you, but every man who follows this teaching of Mine faithfully and without reservation,will be released from the bondage of his actions.But those who scorn My teaching and do not follow them, take them as lost because their intellect is misguided and all their knowledge is a mere delusion .(III-31,32)

Even a wise man acts according to the tendencies of his innate nature. That being the case with every living creature, what use is there for external restraint?Attraction and aversion which the senses feel towards sense objects are natural phenomena.But you must not yield to such feelings because they are strong enemies in the path of spirituality.(III-33,34)

Arjuna! Beware! Performance of one's own duty, however imperfect it may appear to be, is far better than taking up the duty of another person, however perfectly it may be performed.Death in the performance of one's own duty will be glorious; but another one's duty will bring only fear and disgrace to you.(III-35)

Arjuna said:-Krishna! What makes a man do evil, even against his own will, as though by compulsion from an external source? (III-37)

Sree Bhagavan said:-The Rajoguna has an off-spring named lust, which often takes the shape of wrath. It is extremely ravenous and deadly; and know it as your enemy in this matter.
(The characteristics of the three Gunas namely, Sattwaguna, Rajoguna and Tamoguna are explained in Chapter XIV of Gita). As fire is coverd by smoke, mirror by dust and embryo by amnion, so is Knowledge covered by lust. Arjuna, Knowledge is thus covered by this eternal foe of the wise known as lust, which acts like an insatiable fire (III-38,39)

It is said that the senses, mind and intellect are its working ground ; and working on these three fields of action, it conceals Knowledge and deludes the embodied soul .Therefore, Arjuna! You must first control your senses and then kill this evil thing which obstructs knowledge and realisation of the Atman.(III-40,41)

The senses are said to be stronger than sense-objects; mind is stronger than senses and intellect is stronger than mind. But what is stronger than even intellect is this lust.Knowing that lust is stronger than even intellect, you must join your mind and intellect to the Supreme Atman and destroy this enemy in the form of lust that is difficult to control.(III-42,43)

Thus ends the Third Chapter of Sreemad Bhagavad Gita entitled
The Yoga of Action