Gita Sar

10. TRAI GUNI MAYA OR PRAKRITI NATURE HAVING THREE ATTRIBUTES
As per Gita, the whole of this visible world is made of Maya (transitory, illusion) or Prakriti (Nature), having three attributes, Sat, Raj, Tam. Saints say ‘Jo disey, so Maya’, i.e. whatever is visible is Maya, whatever we eat, drink, wear, or handle is Maya. Another name for Maya is Prakriti (Nature). It is called Maya or illusion since it is transitory. It is not permanent. Only Parmatma or Sat Purush (God) is permanent. Prakriti (Nature) is called Maya since it creates an illusion. It obscures the permanent Sat Purush, instead creates an illusion of Prakriti or Maya being permanent. It makes itself so attractive that all living beings are charmed by it, chase to possess it, forgetting the existence of Sat Purush, the origin of all animate and inanimate things. Now see what Gita says:
Mum yoni mahat Brahm, tasmin garbhm dadhami ahm
Sambhavah sarvbhutanam tato bhavti, Bharat
Sarv yonishu Kauntey murtayey sambhavanti ya
Tasam Brahm mahatyoni ahm beejpradah pita
Hey Bharat! My Maya, mahat brahm, also known as Prakriti, Mother of all beings, serves as womb for everything;
I conceive the womb, lay seed potentially conscious;
Union of consciousness (Purush) with unconscious Prakriti gives birth to all.
(14:3,4)
Sattvm rajas tam iti guna prakriti sambhavah
Nibadhanti maha bahu dehey dehinm avaym
Three attributes of Maya (Prakriti) viz. Sat, Raj, Tam create an illusion; Lead the being astray from Paramatma (God);
The soul becomes captive and is bound by these attributes.
(14:5)
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The three attributes have been described as under:
Tatr sattvm nirmaltvat prakashkm anamym
Sukh sanghen badhanti gyan sanghen ch angh
Listen Arjun, the non-sinner;
The Sato-gun free from vices, gives birth to noble tendencies, noble thoughts; It enlightens the beholder, brings comforts, luxuries;
Luxurious life and knowledge give birth to ego, captivating ultimately.
(14:6) ‘Sato gun (the sattvic or truthful tendency) gives birth in us to noble thoughts and leads one to socially useful activities. The beholder feels himself enlightened and honoured. It brings comforts and luxuries, ultimately giving birth to ego. Ego entraps him again to rebirth. Thus, the cycle of births and rebirths
continues’.
Rajo rag atmkm vidhi trishna sang samudbhavm
Tat nibadhanti Kauntey karam sanghen dehinm
Born of ambitions and desires, the tendency to rule, Arjun is Rajo gun; Music, beauty, pleasure seeking activities make it attractive;
Embodied souls are attracted to be bound to reap the fruit of their actions.
(14:7) ‘The royal tendency makes us aggressive, self-willed, autocratic. One starts exploiting others, becomes greedy, egoistic and dictatorial, ultimately leading to
one’s downfall’.
Tamas tav agyanjm vidhi mohnm sarv dehinam
Parmad alasya nidra bhi tat nibadhanti Bharat
Look, Bharat! Tamo gun attracts embodied souls;
Born of ignorance, superstitions, attachment, sleep, lethargy and over eating; It binds the soul to love of body and fancy for it.
(14:8)
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Tamo gun born of ignorance, makes one superstitious, ritualistic, devoid of logic, gives birth to sleep, lethargy, laziness. It makes one glutton and ease loving, ultimately leading to early untimely death. One under the influence of Tamo gun acts in indecent manners and aheads progressively to his/her downfall.
Now to conclude about attributes Gita says:
Sattvat sinjantey gyanm rajso lobh ev ch
Pamad moho tamso bhavto agyan mev ch
Sato-gun leads to true knowledge,
Rajo-gun makes one a greedy dog;
Tamo gun produces attachment, ignorance and sluggishness, Bringing the downfall.
(14:17) Influenced by these three gunas (attributes) one decides one’s food, one’s Cheshta (approach or effort to achieve aim). One’s intellect and one’s mode of
worship also similarly get influenced.
Influenced by these three gunas how and where people get next birth, in which species they are born is described in the sloka given below:
Urdhvm gachhanti sattv stha, madhy tishthanti rajsah
Jaghany gun vritistha agho gachhanti tamsah
People acting under Sattvic (noble) tendencies are born in higher regions; People acting under Rajas tendency are born in the middle region again and again;
People having Tamsic tendency love sluggishness, ease and sleep;
When die they are reborn as lower species insects, animals etc and condemned to a life of hell, in region down below
(14:18)
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‘People having Satvic tendencies ascend to higher regions as Baikunth/ heavens. There they enjoy the fruits of their noble deeds for a particular period. Then they are reborn in this mortal world. People having rajsic royal tendency are reborn and suffer death again and again. People with tamsic tendency are reborn as lower species such as insects, animals, birds or beasts. They are never happy, always in trouble and agony’.
Now concluding the description of three attributes the Gita says as under:
N anym gunobhay kartarm yda drishta anupashyanti Guno bhayshch parm veti mad bhavm s adhi gachhanti
Only a great visionary, can understand and differentiate the three attributes; Having this faith in mind that only these attributes are the agents of action and reaction;
Knowing Me, aloof from these tendencies, as the absolute truth and the embodiment of absolute joy, (Sat, Chit, anand);
He knows Me from the core, shall merge in Me.
(14:19) ‘So only a visionary can understand Him and his attributes from the core. Such a one will never get illusioned, go astray. Such a one will always be
meditating on the Lord and go straight to Him’. To conclude the Gita reassures us:
Daivi hi esha gunmyi mum maya durtya Mamev ye prpdyantey maya metam tarnti te
Difficult it is to transcend this Trai-guni Maya, daivi shakti (divine power) of mine
Those who take refuge in Me will transcend Maya, easily.
(7:14)
---------------------------------------------------------------------------------------------------------------------------------------- --- Note : - Sat – absolute truth; Chit – absolute consciousness.
Anand – absolute joy.
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11. Panch tattv ka bhautik srir
PHYSICAL BODY CONSTITUTING FIVE ELEMENTS
(Kshetra, kshetragya- purush, prakriti)
In the thirteenth chapter of the Gita, the human body has been termed as Kshetra (the field of action) and the soul inhabiting it has been termed as Kshetragya (the master of the field, the field marshal). They have been described as Purush and Prakriti also. This body is not just a statue of five elements. In it inhabits our soul (Aatma), the particle of God (Parmatma) also, the living force that keeps the body alive.
The following slokas deserve our special attention:
Sri Bhagvanovach, “idm srirm Kauntey kshetram iti abhidhiyte, etat yeh veti tam prahu kshetragya iti tatvidah”
Says the Lord, listen Kauntey! This body is known as Kshetra; One who inhabits it and uses it is known as Kshetrgya; Kshetrgya acts and reaps the fruit when it ripens;
Those who understand these subtleties, are the real knowers.
Maha bhutani ahankaro budhi avayktm ev ch Indriyani dshekam ch panch ch Indriya gochra Ichcha dvesh sukhm dukhm sanghat chetna dhriti Etti Kshestram smasen svikarm udkahrtm
(13:2)
Five gross elements, one ego, with intellect form the base of prakriti;
Ten senses with mind and chit, five subtle elements, the object of senses; Jealousy, desire, happiness and sadness, consciousness with patience; Twenty-four & six get together to shape this body, full of vices and cravings.
(13:6,7) ‘The physical body termed as Kshetra, constitutes five gross elements viz. Earth, Water, Heat, Air and Ether along with Mind, Chit (the faculty to draw
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pictures), Budhi (brain), Ahamkar (ego); ten senses, five of action and five of perception and five objects of the Mind, Sabad (sound), Sparash (tactile pressure), Roop (colour), Ras (element of taste), Gandh (element of fragrance). These twenty- four combine with six- jealousy, desire, happiness, sadness, consciousness and patience to form the physical body. The self residing in it is known as Kshetrgya or Purush’.
Five gross elements evolve from five subtle elements, sabd (element of sound), sparsh (element of tactile pressure), roop (element of colour), ras (element of taste), gandh (element of fragrance).
From where did purush and prakriti appear Gita illuminates us thus further: Prkritm purushm ch ev vidhi anadi ubhavapi
Vikaran ch gunan ch ev vidhi prakriti sambhvan
Prakriti is illusion (Maya) whereas the soul is Kshetrgya (Purush);
The soul and the illusion both originated in the primal time;
Attachment, jealousy the main vices, three-fold Maya pervading every where; All worldly objects are born of prakriti (Maya, illusion).
Ya evam veti purushm prkritm ch guna seh
Sarv tha vartmano api n seh bhuyo abhijaytey
The soul is known as purush; prakriti is three-fold Maya; One who understands it from the core with attributes;
Is not illusioned by momentary physical world;
Such a one, may be active in the world, is not born again.
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(13:20)
(13:24)


Anadi tvat nirguntvat parmatma ayam avayy
Srir stha api Kauntey n troti n lipyatey
The primal, formless soul is indestructible, particle of God Himself; Kauntey, though residing within body it neither acts, nor is attached, It is above attributes of physical world.
(13:32)
Yatha sarv gatm saukshmyat aakashm n uplipyatey
Sarvtr avasthito dehey tatha atma n uplipyatey
As space (void) is universal, yet being subtle it doesn’t get entangled with anything;
Similarly the formless soul is not entangled with attributes of body (Prakriti), though living in body.
(13:33)
Yatha prakashyti ek kutsnm lokam ism ravi
Kshetrm kshetri tatha kutsnm prakashyti, Bharat
As one Sun illumines the whole universe;
Similarly, one soul (self) illumines the whole body, with consciousness, Bharat;
(13:34) ‘The foregoing slokas make it clear that the indestructible, immortal soul is a particle of God himself. When it resides in the body, it, in conjunction with mind and senses indulges in actions. Then it becomes the bearer (of consequences). To
bear the consequences of the actions it indulges in, it is born again and again’.
Salvation of the self lies in freeing itself from the bondage of mind and senses. Now further elucidating everything, the 6th sloka in the 17th chapter of the Gita, tells us that this physical body constituting five gross elements is itself the temple of living God. God himself resides in it. Put in other words, it means we can see God, realize it in our body itself. Bible also says, ‘This body is the temple
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of living God’. Gurbani supporting this view says, ‘Hari Mandir eh Sarir hai, gyan rattan pergat hoye’ meaning this body is the temple of God; here in appear the gems of knowledge.
Krshyantey srirstham bhut gramum achetsah
Mam ch ev anteh srirstham tan vidhi asur nishchyan
In this body constituting five elements, enshrines the self also;
Earth, water, fire (light) along with air and sky (void) make the five elements; This is My own Self residing in the form of God Himself;
Those who torment it, know them as demonic and ignorant.
(17:6)
To conclude, In this very body our soul can meet and merge in God and can live happily together in wedded union. So, this body is not to be tormented in any way. We are to live in this body as cheerfully as possible and busy ourselves in God realization.
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12. Vish briksh yeh samsar THIS VICIOUS WORLD TREE –
WITH ROOTS IN EGO & ATTACHMENT
In the 15th chapter of the Gita, Lord Sri Krishna throwing light on the creation of the world, sermonizes as under:
SriBhagvanuvach, “urdhav mulm adhey shakham ashvthm prahuravym
chhandansi yasya prnani yastm ved s vedvit”
Sri Bhagwan spoke thus, disclosing a top secret;
There is an inverted evergreen peepal tree3, with roots above and branches
below;
Its leaves are vedic hymns.
Who so ever understands the basics of it, knows the secret of the Vedas.
(15:1)
Adhaysch urdhvm prsrtah tsya shakha gun prvrdha vishya prvalah Adhshch mulani anusanttani karm anubandhin manushy lokey The three attrbutes (gunas of Maya) water it;
Thus, grows and flourishes this tree.
Vices, the subjects of senses, are its branches growing upwards and downwards;
All around the branches are growing;
Binding human beings to this mortal world, with actions born of wishes, desires.
(15:2) ‘The primal Lord is the basis of all creation. The creation is like an inverted peepal tree. Roots above, while the braches are spreading downwards (read it all around with roots in the centre). He/she who can understand the basics of all this,
can follow the Vedas in right context.
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This vicious tree (a circular globe) is watered by three gunas, (attributes) Sat, Raj, Tam of Maya (illusion). Vices, the subjects of senses are its petals. Ego, affection, infatuation, its branches are spreading all around. Different kinds of species, gods, humans and lower forms of creatures keep this world going for ever. Thus, this world is ever growing. The creatures bound by ego and infatuation are always suffering and sad. The creatures are born and die again and again’.
The way out of this vicious circle is shown by the next slokas:
N rupam asya ih tatha uplabhytey n antah n ch adi n ch smprtishtha Ashvthm enam suvirurh mulm asang shshtren dridhen chhitva
This global tree is beyond imagination;
No origin, no end, no root; vast, spacious, unlimited it is; Nobody knows the date or day of its origin;
This peepal tree so strange has roots in ego and infatuation;
Strong supporting pillars of infatuation can be cut asunder with the sword of detachment only.
(15:3)
Tatah padm tat primargitvaym yasmin gata n nivrtanti bhuya
Tumen ch adyam purshm prpdyay yat prvriti prsrta purani
Detaching oneself completely from it with regular practice and strong determination;
Having firm faith and devotion for the Supreme being who has created it; One can reach the pure and chaste mansion of the Lord, the origin of everything from time immemorial;
No coming back from there, then.
(15:4) ‘The only way out of this vicious global tree, having strong supporting pillars of attachment and infatuation is the detachment, Vairag. The sword of detachment that can be secured only after regular and determined yogic practice,
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as per dictates of the Master (Sat Guru) can cut asunder the strong pillars of infatuation with the vices of the world and attachments born of family relations. With a firm mind and strong determination one can seek refuge and shelter with God Almighty who has created this peepal tree. One being caught in the snare of attachment & affection, is never tired of tasting the fruit of this vicious tree. Only with God’s grace, if one seeks refuge in Sant Satguru and under His advice engages him/herself in regular practice (of meditation) can the soul be liberated’.
This inverted peepal tree4 has been described in Gurbani as under:
Chait-ho Basdeo banwali, Ram rideh jap mali, (1) Raho; Urdh mool jis sakh talaha char Bed jit lagey;
Sahaj bhai jayte Nanak, par brahm liv lage (2);
Parjat ghar aangan merai puhp patr tat dala;
Sarb jot Niranjan Sambhoo Chhodo bahut janjala (3).
Remember the Lord of Universe. Count the string of beads of Ram in your heart (1 ) Pause.
This Universe is like an inverted tree, with branches downwards and bearing four Vedas.
Nanak says he came to know of it when he got absorbed in,
United with Par-Brahm, Parmeshar (2).
Parjat (the mythical tree) grows in his own compound i.e. body. It bears flowers, leaves, fruit and branches.
He is Lord God, himself. Forsake all rituals and ceremonies (3).
(A.G. pp. 503)
4 This description of Lord (Universe) is exactly similar to one described in the string theory by scientists recently (for detailed descriptions please refer to the ‘Spiritual Link’ January 2011, pp. 30-33).
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13. DAIVI (DIVINE, GURUMUKHI) AND AASURI (DEMONIC, MANMUKHI) ESTATES
In Gita’s sixteenth chapter, making the difference of Daivi (divine) and Aasuri (demonic) estates clear, the Lord states as under:
Sri Bhagvanuvach, “abhyam sattv samshudhi gyanyog vyvsthitih
danm damsch yagsch swadheystap arjvm”
The Lord sermonizes stating the divine estate;
Those whose mind is free from fear, and heart pure;
They earn spiritual knowledge, through yogic meditation;
Conquering sense organs, they donate (in charity) for noble cause; Accumulating knowledge, purifying conduct;
Devoting time and attention to reading scriptures, doing penance, simplistic in speech.
(16:1)
Ahimsa, satym. akrodh, tyag, shantih, apeshunm
Dya bhuteshu aloluptvm mardvm hrir chaplm
Never thinks of harming anyone with body, mind or speech;
Doing good even to the evil doers, never flies into rage;
Always uttering truth, soft spoken, using sweet words;
Helps others; does not boast of noble deeds;
Merciful, to all creatures;
Above temptations, doing welfare of others, gentle.
Such are the actions a person endowed with divine estate, would do.
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(16:2)


Tej kshma dhriti shauchm adroho n atimanita
Bhavanti sampdm daivim abhijatsya Bharat
Always showing high spirits, forgiveness and patience, always truthful;
Seeing any body faltering, forgiving him too;
Showing patience, not puzzled even in trouble;
Truthful in thoughts, words and deeds;
Does not want honour, respect, always humble;
Bharat! these are the attributes of a Gurmukh (godly personality) exhibiting divine tendencies by virtue of nature.
(16:3) ‘The foregoing slokas make it clear that Gurumukhs i.e. people having
divine tendencies always wish others well. They never entertain the thought of harming anybody. They work hard and live in contentment. They are always remembering the Lord. Devotion to Lord, meditation is their estate. They take all others as good and noble. They don’t look for evil in anybody. They wish and pray for the good of a culprit also. Always quiet; forgiveness, patience, tolerance are their virtues by nature. Always humble, they do not want respect or honour’.
Now the estate of people having demonic tendencies, their nature, attributes have been described as under:
Dambho darpoabhimansch krodha parushym ev ch
Agyanm ch abhijatsya Parth sampdm asurim
Attributes of Aasuri (Manmukh with negative approach, demonic tendencies) I am describing;
Know it demonic estate, born out of ignorance;
They are egoistic, deceiving, cunning, angry & stubborn.
Prvrittm ch nivritm ch jana n vidur asura
N shauchm n api ch acharo n satym tesu vidyatey
They never bother about right or wrong, doing all sorts of deeds; Devoid of intellect, can’t discriminate between fair or unfair; Neither truthful nor of good conduct.
(16:4)
(16:7)
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Chintam aprimayam ch pralyantam upashrita Kam upbhog prma etavat iti nischita
Always worrying, always in agony till death; Swayed by subjects of senses;
Take satisfaction thereof, the highest delight, the main object of life.
(16:11)
Asha pasha shatay badha kam krodh prayanah
Ehantey kam bhog artham anayn arth sanchyan
Swayed by hundreds of expectations and hopes, always angry full of desires; Work for sense satisfaction;
Use fair, unfair means to accumulate wealth.
(16:12)
Ahamkarm blm darpm kamam krodhm ch sanshrita
Mam atam pr deheshu prdvishant abhaysueka
Being proud, use brute muscle power, further boosting the desires; Being greedy, angry and lustful, always condemn others;
Never look within, never see divinity in others;
Even resentful towards Me; condemn righteousness.
Tan ahm duishta kruran sansareshu nar adhman Kshipami ajstram ashubhan aasurishu ev yonishu Those having ill feeling, sinful, cruel and cunning; I myself down grade them to level of lower species; Condemn them to transmigration again and again.
(16:19) ‘Beings having demonic (manmukhi, aasuri) tendencies are always swayed by waves of greed, attachment and pride. They are egoistic and deceitful, want to accumulate worldly estate through muscle power. They use unfair means and are always after sense-satisfaction. They can’t see any higher form of happiness,
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(16:18)


delight. Misled by illusions and delusions of many kinds, they are always under the snare of attachments and family ties. Always increasing the load of karmas (actions), they finally enter the gates of hell. Being atheists, they are condemned to be born as lower species such as animals, birds or snakes’.
Now, what is expected of a being to achieve the supreme salvation (Parm Gati) is enumerated below:
Trividhm narksay idm dvarm nashnm atmnah
Kam krodh tatha lobh tasmat etat trym tyjayt
Lust, anger and greed, the three are the sure gates to hell;
They downgrade your self (soul);
Forsake them and busy yourself in Yoga - sadhana (meditation).
(16:21)
Eytay vimuktah Kauntey tam dvaray tribh nar
Achrati atmnah shreystato yati parm gatim
These three are the fiercest hells, Kauntey;
Get rid of them, liberate yourself from them;
Busy yourself in Yog-sadhana, if you desire to achieve parmgati (Supreme Salvation).
(16:22) ‘Lust, anger and greediness, these three tendencies of mind have been named as sure gates to hell. They lead one's soul astray from its source God and make one self wander in the world. They throw the individual in deep moat of miseries and grief. So, these three are to be got rid of. One has to pay attention to meditation, the true inner form of worship. That way the soul can unite with its source God and get liberated from the snare of mind and matter forever, achieve
parmgati (supreme salvation)’.
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Part C
Paths of Liberation - Nvriti Marg
14. Janan Yoga (Path of Divine Knowledge)
15. Nishkam Karam Yoga (Path of desireless action)
16. Bhakti Yoga (Path of Loving Devotion)
17. Dhyan Yoga, Surat – Shabad Yoga (Path of Meditation)
Note:
Vedic tradition is goal specific, not path specific. The paths to the peak of the mountain are many, the peak is one. A particular path is chosen based on personal inclination of the spiritual aspirant and his spiritual guide. The pathways discussed in the Gita are not exclusive or sealed compartments. In practice they complement each other and the techniques of one another. We should remember what Lord Krisna says in the Gita, in this respect.
Ye yta mam prpdyantey tan tatha ev bhajami ahm Mum vartm anuvrtantey manushya Parth sarvshah Whichever way people approach Me,
I welcome them.
For the path they take from any direction, is Mine.
As they seek refuge in Me, I bestow upon them whatever they desire.
Dhyanen atmani pashyanti kechit atmanam atmana
Anya sankhen yogen, karmyogen ch aprey
Some behold the reality within themselves by meditation, Others through the path of knowledge,
And still others through the path of action,
Without expectation of any reward (Nishkam karmyog)
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(4:11)
(13:25)


14. JANAN YOGA
PATH OF DIVINE KNOWLEDGE
Gita emphasizes the fact that even thinking is an action, a thought wave also generates action. And whatever action we do, our soul does under the influence of mind, the consequences have to be borne by us. So, to spare one self from indulging in bad deeds and to persuade the self to act nobly, selflessly, it is but necessary that one must entertain good thoughts. To purify our thoughts reading of scriptures known as SWADHAYEY (self study) and visiting saints, attending their SATSANGS/ sermons is also necessary. That generates in us the pang of separation from the Lord and the longing to meet Him, Parm Pita Paramatma. Though true knowledge comes from within with experience only, yet reading of scriptures SWADHAYEY and visits to saints, attending their SATSANGS, do create in us the fondness for loving devotion to the Lord, leading us to Bhakti Marg and ultimately to Dhyan Yoga (Surt – Sabd Yoga).
According to the Gita, the body is perishable, but the self residing in it, that keeps it alive, is imperishable.
Dvoimo purusho lokey kshar ch akshr ev ch
Kshr sarvani bhutani kutsth akshr uchyatey
In the prime time came two particles, one perishable, and the other imperishable;
The body of all living beings is perishable;
The Self residing in it is imperishable.
Uttam purush tu anya Parmatma iti udahrtey Yah lok traym avishay bibhirti avyay Ishwar
(15:16)
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Both these are sustained by another being, known as Parm -Purush (the supreme being).
It enters the three lokas (regions) and up-brings all beings.
Indestructible mighty Lord, that supreme being popularly called Parmatma/Ishwar, is par excellence, unimaginable.
(15:17) ‘These slokas of the 15th chapter of the Gita make us understand that the destructible body combines with indestructible element the Self to give birth to living beings. They also emphasize the fact that there is another force, the supreme force that gives birth to both these constituents of the beings. That creative power that produces and sustains both the self and the body is known as Purshotam, Parmatma, Uttam purush, Parmeshwar or Ishwar. This omnipotent Lord, the Prime Being (Parm Purush) creates supports and sustains all beings and is worthy of worship. He is the origin, the grand Sire of all beings, everything. Nothing
beyond Him’.
Yo mam evam asmmurh janati purush uttam
Sa sarvvidhi bhajti mam sarv bhaven, Bharat
He who calls Me the basis of all, Purshotam;
He knows everthing right without doubt;
Bharat, He worships Me with perfect devotion and firm faith.
(15:19) ‘It means Purshotam or Parmeshwar can be realized in its true basic form by perfect devotees only, since they can see everything in its elementary (core) form. That is why Gita clearly directs us to seek the shelter of realized souls
(saints) if we too are interested as seekers to realize God’.
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Tad vidhi prnipaten priprashnen sevya
Updeshyanti te gyanm gyanine tattv darshiney
To seek true knowledge about God, go to saints, bow to them, serve them devotedly and lovingly;
The Master pleased, request humbly for initiation;
The master will kindly bless and initiate you in basic knowledge;
Since the Master himself is a realised soul;
He has seen everything himself, in elementary (core) form,
(4:34) ‘We are to seek the shelter of some knowledgeable realized soul, the saint of the highest order. Serve him with loving devotion, earn his pleasure. The master pleased, will bless us with the core knowledge about spirit, the soul and their ultimate source, the Supreme Lord. Daily meditation as per instruction imparted at the time of initiation, will enlighten us within and enable us to have inner visions with further grace of the Master. That way one can realize one’s soul and then realize God ultimately, and get out of the cycle of births and deaths forever,
achieve salvation’.
Janana Yoga compared to Bhakti Yoga is difficult because it involves a
search for the impersonal God (Nirguna Brahm) which is no easy task. Janana Yoga is a path that involves rigorous intellectual contemplation and meditation. Only well qualified practitioners with a sharp intellect, clarity of thought, detachment, renunciation, infinite patience and an intense longing for liberation should follow this path. Others should follow the Bhakti Yoga, path of loving devotion for the personal God (Gur Parmeshwar), which is far easy.
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15. NISHKAM KARAM YOGA (PATH OF DESIRELESS ACTION)
Lord Sri Krishna elucidating the Yoga of desireless action clearly states that one must do all duties with full attention, but without entertaining any thought for fruit. He means to say that while doing any action we must not think of fruit thereof. Karam Phal or the desire for fruit is to be renounced. If the desire for fruit is there, one can not act with full concentration. The fruit of action will come automatically at the appropriate time, under the natural circumstances, not necessarily at the moment one desires. There are so many other deciding factors one can not take into consideration. Now think over the sloka given below. It needs special attention/ consideration:
Karamneva adhikaraste ma fleshu kdachan;
Ma karmfal hetur bhurma te sangoistwa akaramani.
To action you have the right, not to the fruit thereof;
Let not the fruit of action be thy motive, nor should it lead you to inaction.
(2:47) Desire for fruit creates tension in case the desired goal is not achieved. If one is doing action as a matter of duty assigned by God or any superior authority, one is delighted at whatever the fruit one reaps, and is thankful to God. It brings humility and submission, the virtues so necessary for further success. Here the Lord is also making us aware of the fact that lack of desire for fruit does not mean lack of action. One must act but selflessly, as a matter of duty, without always
thinking of fruit. The fruit one must get as per natural circumstances.
The following slokas of Gita also need particular attention:
N karmnam anaarambhat naishkarmym purush ashnutey N ch sanyasnat ev sidhm smdhigachhti
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If we do not act, we do not necessarily become actionless;
Neither renouncing all sorts of actions, i.e. Sanyas Yoga, can lead to any sidhi (achievement).
(3:4)
N hi kshchit kshnam api jatu tishthit akarmkrit
Karyate hi avashya karm sarva prkriti jai guney
In this world, no individual can but act, for a moment;
Nature has created three attributes (of Maya, illusion), they make us act per force.
(3:5) Gita does not subscribe to the view that one should forsake (renounce) all sorts of actions and become a recluse. Being under the influence of three attributes of nature i.e. Sat (divine), Raj (Regal) and Tam (sloth, ignorance) every being must act. He can not but act one way or the other. So as per Gita, one while living in this world, doing noble deeds, should also be devoting time in remembrance of the Lord. One should be practicing Dhyan Yoga (Concentration of attention at the single eye, third eye) leading to Surt-Sabd Yoga (Union of Soul with the Word),
along with Bhakti yoga (having loving devotion for the Lord).
What is supreme renunciation is described in the sloka given below:
Yahtu indriyani mansa niyamye aarabhatey, Arjun
Karm indriyay karmyogm asakt seh vishishyatey
Bringing senses under control, Arjun, through mental discipline;
Not paying attention to sense objects;
Not under illusion, but doing actions as per duty without any attachment; That renouncer is supreme.
(3:7) ‘Supreme renunciation is renouncing the sense objects. Act, act, but renounce the objects of senses. To bring sense organs under control, practice Yog-
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Sadhana. If there is a desire for fruit of action, then even a noble deed becomes the cause of bondage. So, act, as a matter of duty, ordained by God and leave the fruit to divine will. No desire for fruit to be entertained’. See, what Gita tells further: Yagy arthat karmnah anaytar lokaayam karm bandhan
Tad artham Kauntey mukt sangah smachar
If actions are not an offering to God as yajna, know them as a bondage; Never entertain any desire for fruit;
Act but make an offering of your actions to the Lord.
Tasmat asakt sat-tam karym karm smachr
Askt hi aacharn karm parm apnoti purushah
Always do your duty, without thinking of the fruit;
One who acts desirelessely, gets supreme salvation, supreme bliss.
Karmna ev hi smsidhim asthita Janak aadiya
Lok sangrehm ev api smpashyn krtum arhsi
Individuals as Janak, also did actions, yet got supreme salvation; Be active in welfare activities and act in the name of Lord;
To set an example for the masses.
(3:9)
(3:19)
Skta karmmi avidvans yatha kurvanti, Bharat
Kuryat vidvantatha askt chi kirshu lok sangrahm
As the fools entertain desires, they act with a desire to reap fruit;
So, the wise should renounce desires, and act desirelessly to lead people, to set an example for the masses.
(3:25) Here Raja Janak’s example has been quoted to emphasise the fact that one must discharge his duties as ordained by God. That is, one must devote time to meditation as well as do his domestic or worldly duties as honestly as possible to
72
(3:20)


set an example for masses. Do not be bound with karamphal i.e. the fruit of action, like foolish people. Whatever the fruit falls in the lap, accept it cheerfully as ‘God’s Will’ and thank God.
See what Gita tells us further:
Maiy sarvani karmani sanasya adhaytam chetsa
Nirashir nirmmo bhutva yudhysv vigat javar
Forsake expectations, do not be egoistic, do not think of fruit;
Don’t be crest fallen, sad, melancholy, forsake lethargy;
Offer your actions to Me (Lord) and fight (discharge your duty) with full concentration, and desirelessly.
(3:30)
Tasmat tvm indriyani adau niyamey Bharat-rishabh
Papmanm prjhi hienam gyan vigyan nashnm
Senses always mislead, make one oblivious of knowledge and science; Give rise to desires that lead us astray from self realisation;
Bring your senses under control to sublimate desires, O gem of Bharat.
(3:41) Now, the foregoing slokas warn us that as long as desire for fruit is there, one can not but go astray. So, we are to first renounce ego, hopes, expectations and then act desirelessly, thinking it as divine will. Ultimately offering the fruit to
Lord, Himself.
About desireless action the following slokas from chapter -II also demand special attention:
N ih abhikaram nasheasti prtyavay n vidyatey
Su alpm api asya dharmasya trayatey mehto bhyat
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Desireless action is loving service that bears nectar as fruit;
It is never lost, nor is ever advertised,
Even little progress on this path takes across the ocean of emotions and sentiments, makes us free from terrible fear.
(2:40)
Vyvsaye aatimika budhir ekah ih kurunandan
Bhu shakha hi anantashch budhiyo vyavsainam
Arjun dear ! Dedicated action demands concentration, one pointedness; Without devotion and dedication for a single goal worldly minded people think indecisively, act half-heartedly;
They are never one pointed in their efforts or goals.
(2:41) ‘It means loving devoted service brings in us equanimity, single mindedness. We get an anchor. Mind comes to rest, its wandering is over. One
freed from all sorts of bonds becomes entitled to taste nectar’.
Now the following sloka from Gita, in a way, summarizes all its teaching in
a wonderful way:
Yogsth kuru karmani sangam tyktva, Dhananjay
Sidhi asidhiyo smo bhutva samtvm yog uchyatey
With loving devotion, busy yourself in desireless action without thinking of any reward;
Perfection, imperfection is meaningless;
Practice regularly to achieve equanimity.
This is known as Yoga
(2:48)
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Busy yourself in loving devotion desirelessly. Discharging all sorts of worldly duties alongwith. Without any thought of perfection or imperfection, regular practice of yoga as per ordained by the Satguru is a must. Satguru’s grace brings equanimity that enables one to rise above the three attributes of Mind and Matter. That achieved, the fourth stage, the Mukti pad, salvation is assured’. Gurbani describes that stage as under:
Jaise jal meh kamal niralam, murgai nai sane;
Surt Sabd Bhavsagar tariae Nanak nam bakhane.
(A.G. pp. 938) As the lotus though living in water, floats above water; its roots are in water, but the flower is not affected by the soil in water; the water fowl swims in water, but can take a flight as and when it desires. Similarly practicing Surt-Sabd yoga we are to swim across the Bhav-Sagar, the ocean of deep-rooted thoughts,
instincts, desires and emotions. This is Guru Nanak's teaching.
To conclude Gita further enlightens us, reassures us and encourages us:
N ih abhikaram nashasti prtyavayo n vidyatey
Su aplm api asya dharmsaya trayatey mehto bhyat In this path of Karamyoga no effort is ever lost. Even a little practice of this discipline
saves one from terrible fear,
of the cycle of births and deaths.
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(2:40)


16. Bhakti Yog
The Path of Loving Devotion
In the Gita’s 12th chapter, describing loving devotion the Lord gives prominence to devotion for form with attributes, over devotion for formless Brahm. In this context look at the following slokas:
Arjun uvach, “evam stat yukta yeh bhakta tvam pruupastey
yeh cha pi akshram avayktam tosham kay yogvittma”
Thus, saith Arjun, ‘Lord, one is always doing meditation over your form; The other is meditating in the void taking you as formless;
Both are meditating lovingly & devotedly. Who is more adept of the two?’
(12:1)
Sri Bhagvan uvach, “mye avashey mano ye mam nityayukta upastey shradheya prya upaytah te mey yukt tma matah !”
The Lord saith as under:
'One who is devoted to Me, doing meditation lovingly with full concentration over my form, is dear to Me. Such a one is my Supreme devotee, a realised soul'.
(12:2)
Ye tu sarvani karmani mye sansya mat pra
Ananyen ev yogen mam dhyanant upastey
Tosham ahm smuddharta mrtyu sansar sagrat
Bhvami n chirat Parth myey aveshit chetsam
Who are devoted to Me, doing meditation regularly and desirelessly and as a matter of duty, taking me as God incarnate;
I take them straight across this ocean of existence, the mortal world.
(12:6,7)
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‘The foregoing slokas make it clear that devotees who are meditating over his form, with attributes soon swim across this mortal world with Lord’s grace.’
Contrary to this, the fate of those devotees who meditate over the formless Brahm is described below:
Klesho adhiktar tesham avaykt asakt chetsam
Avaykta hi gati dukhm deh vdibhr avapytey
To realize God without form, is very difficult. They labour too hard but as long as they are conscious about their own body, they can not realize Him.
(12:5)
Shreyo hi gyanm abhyasat, gyanat dhyanm vishishyate
Dhyanat karmphal tyag, tyagat shanti anantrm
If the hidden secret is not realized, the whole labour can go waste; Better is knowledge than such practice;
Better still than knowledge is meditation over form.
If one can not meditate over form, let him serve devotedly, desirelessly; Better than meditation is this renunciation of fruit;
The devotee finds immediate mental peace and is cheerful.
(12:12) These slokas emphasize the fact that labour of those meditating over formless Brahm can go waste. Better than such practice would be divine knowledge. And better still than knowledge would be meditating over the form. If one can not meditate over the form also, then it would be better for him/her to engage in selfless service. From selfless service comes peace of mind and love for the Lord is generated. It ultimately gives birth to loving devotion, and
desirelessness.
Now, the next slokas enumerate the qualities of a loving devotee.
Santushtah sattam yogi yatatma drirh nishchayee Mye arpit mano budhiyon madbhakta seh mey priya
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One who cares not for loss or profit, is ever satisfied; Keeps senses, body and mind under control;
Always busy in meditation;
Emotionally and sensibly devoted to Me, is dear to Me.
Yasmat n udvijytey lokah lokat n udvijytey ch ye
Harsh amarsh bhey udvaigo mukta ya sa ch mei priya
One who hurts none, enters into dispute with none; Happiness, sadness, fear, jealously, rage torment him not, Such a devotee is so dear to Me.
Yo n harshyati n dveshti n shochti n kankshti
Shubh, ashubh prityagi bhaktimanya s may priya
One whom happiness affects not, nor is ever repentant; Sadness enshrines not in his heart, nor entertains desires; Forsakes all deeds noble or ignoble, is dear to Me.
(12:14)
Sum shatro ch mitray ch tatha man upmanyo
Sheet ushan sukh dukeshu sum sang vivarjitey
Friend or foe; heat, summer; respect, disrespect is equal to him; Comfort, discomfort; dichotomy, worldly attachments torment him not.
Tulya ninda stuti mauni santushto yen ken chit Aniketa sthir mateh bhaktiman may priyo nrah
Takes praise, condemnation on equal footing;
Lives honestly, satisfied in whatever is destined by God; Not attached with any body, is detached from all; Meditates over God concentrates his attention.
Such practitioner is dear to Me.
78
(12:15)
(12:17)
(12:18)
(12:19)


The foregoing slokas make it clear that devotees, lovers of God are unconcerned with profit & loss. They live honestly and are ever satisfied. Neither they trouble anybody nor they are involved in any dispute with any body. They are above jealousy, sadness or celebration and consider friend or foe alike. They are ever meditating over God, not caring for praise or condemnation. Neither they are attached with anybody nor affected by affection. Just meditating.
Now the next sloka tells us that devotees who are ever absorbed in meditation lovingly and devotedly, practice meditation daily they become His loving devotees. Lord God too is very gracious to them. They taste nectar, live desirelessly in this world, earn a place of honour in the next world. In the end they merge in the Lord Himself.
Ye tu dharm amritam idam yatha uktam pru upastey
Shradhana mat parma bhakta tey ativ mey priya
The practitioner who is fully devoted is dear to Me too;
I too shower my grace over him;
He is mine, I am thine, no doubt about it;
Righteousness personified, tastes nectar, lives desirelessly in this world;
Who devotes whole life to meditation, is so dear to me.
(12:20) Now, to conclude, Lord Krishna gives the gist of loving devotion in the
following sloka:
Mtmna bhav madbhakto mdyaji mam namskuru Mam ev eshesi yuktva evam atmanm mat prayn Give Me your whole heart, devote yourself to Me, Worship Me and surrender to Me,
Thus having made your heart steadfast in Me,
With Me as your supreme goal, you shall come to Me.
79
(9:34)


17. Dhyan Yoga (Surt-Sabd Yoga) Smadhi (Deep-Intensive Concentration)
Smadhi (deep concentration) achieved through Dhyan Yoga (Yoga of concentrated attention) is the stage, when one can realize God, with one’s own self, Aatma, the soul merging in its source Param Pita Parmatma, the Supreme father of all. Thus, the soul can get liberated from the cycle of births & deaths forever. This according to the Gita is the very aim and object of meditation, the loving devotion for God.
In this context the following slokas of the Gita deserve particular attention:
Yogi uunjeet sattam atmanam rhsi sthit
Ekaki yatchitatma nirashir aprigrh
The practitioner brings under control his mind, body and soul by regular yogic practice;
Divorces hoarding instinct and hopes;
Stills his body in a solitary place, and concentrates his attention within.
Shucho deshe prtisthapay sthirm aasnm atmnah
N ati uchhitam n ati nichm chail ajin kush uttrm
Sanitizing and purifying the place;
Placing cushion of grass below and deer skin over it;
Covered with a clean cloth the seat should be pure and sanctified; Neither too high, nor too low.
Tattr ekagrm mnah kritva yat chit indriya kriya Upvishay asaney unjyat yogm atm vishudhya
(6:11)
80
(6:10)


Sit still over the seat, with attention fully concentrated;
No movement, forget the Mind and Chitt (the faculty of mind that remembers
& recollects);
Such regular practice by the practitioner will purify the mind, Liberate the soul (from the clutches of the mind).
Smum kaya shiro greevm dharyn achlm sthir
Smprekshy nasika agram svm dishah ch anvlokyn
Straighten the body, neck and head, with mind fully concentrated; No wandering of the attention, concentrate at nose edge,
(Between the two eyebrows);
With attention inverted within, stop thinking but remembering Me.
(6:12)
Uanjan evam sada atm nam yogi niyat mansah
Shantim nirvan parmam matsanstham adhigachhti
Yogi who practices yoga thus can control the mind;
One who controls mind remembering God can find Me within;
He merges the self in the Lord, the source of all delight, ascends to Lord’s own abode.
(6:15) It means people who practice yoga daily, attain the state of Smadhi (full concentration within), are able to bring their mind under control. They see the divine form of God within themselves. They merge in the Lord, the Omnisonal Word (Aumkar,
Amen), the source of all delight and attain immortality’.
Now how difficult this task is, the following slokas make it amply clear:
Yato yato nischalti manah chanchlm asthirm
Tatstato niyamy etat etmni ev vshm nyet
This mind is so mobile, never static, chases senses again and again; Always adopts the forbidden path;
The practitioner should stop the mind from going astray,
Bring his attention back inward again and again;
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(6:13)


Practicing yoga again and again mind can be brought under control, Slowly and steadily;
Yunjn evam sda atmnam yogi vigat kalmshya
Sukhen brahm smsparshm atyaantam sukhm ashnutey
It is a life long process, not a nine days wonder.
Continuous meditation purifies the mind gradually,
Absolves it of all sins, enables one to merge in Brahma, the ocean of all joys and delights;
Yogi, the practitioner is happy ever afterwards.
(6:28) To summarise the mind is to be checked again and again from pursuing objects of senses. Mind is to be strictly guarded every moment and effort is to be made to keep attention fixed at the nose edge between the two eyebrows. Daily practice with full devotion and love bears fruit. Mind merges in Brahma, its source. The soul being liberated from the clutches of the mind, merges in its source the Par-Brahma Parmeshar, the Supreme Lord, the ocean of all bliss; and
then is ever in delight.
Now, Gita tells us something about the persons who achieve Shunya- Samadhi (stage of meditation when the practitioner becomes totally thoughtless, (is in void) and becomes Sam-Darshi (having same vision for all). How such great souls live in this world, treat others, behave with others, the following slokas throw light.
Sarv bhut sthum atmnam sarv bhutani ch at atmani
Ikshtey yog yukt atma sarvatr sam darshaney
Sam Darshi is one who looks at God abiding in all;
And, also looks at all abiding in Him.
(6:29)
82
(6:26)


Sri Bhagvan uvach, “prajhati yada kaman sarvan, Parth, manogtan atmani ev atmana tusht sthit pragya tada uchyatey”
‘Listen Parth’ (the seeker) saith the Lord;
‘As and when one stills the body, bids good bye to all wishes, brings mind under control,;
Is in state of supreme delight, one is in Shunya-Samadhi, and is called ‘sthit pragya’ (one of stable mind).
Dukheshu andvign manah sukheshu vigt sprah Veetrag bhay krodh sthit dhir muni uchyatey
Not sad in trouble, neither happy in comforts; Attachment, fear and anger torment him not;
Such a one is known as Muni, one with stable mind.
Yada smhartey ch ayam kurm angani iv sarvashya
Indriyani indriya arthebhay tsey prgya prtishthta
As a tortoise withdraws his limbs, sense organs are to be withdrawn similarly;
Attraction for subjects of senses gone, one is of a stable mind. (sthit pragya)
(2:58)
Tani sarvani sanyam yukt aseet matprah
Vshey hi yasya indriyani tasya pragya prtishthta
All senses under control,
Meditating over Me; achieving full concentration of mind; Such a one achieves stability of mind.
(2:61) ‘To summarise when one is able to withdraw all senses like a tortoise, achieves control over sense organs, one is in Shunya-Samadhi, takes delight in the
self. This is the sign of those who are one with God, (Sthit pragya). 83
(2:55)
(2:56)


Now Gita describes the state of those fallen from yoga (yog-bhrasht) may be due to any reason.
Parth, n ev eh n amutr vinash tsay vidyatey
N hi kalyan krit kshchit durgatim tat gachhti
One busy in welfare activities will not be ruined;
One may be unsuccessful in yoga, may get astray due to any reason; He will not degenerate into lower species.
Prapya punya kritam lokan ushitva shashvati smah
shuchinam shrimatam gayhay yog bhrasht abhijaytey
One dying as yoga-bhrasht will go to the region of noble souls; Enjoy the comforts of heaven for some time;
Then get reborn in the family of holy men, and rich persons.
Athva yoginam ev kuley bhavti dhimtam
Etat hi durlabhtrm lokey janam yat edrishyam
The practitioner, practising yoga for a long time;
Unsuccessful due to any reason will be reborn in the family of highly intelligent yogis;
Rare is such a birth, achieved by a rare person.
(6:42)
Tatr tam budhi samyogam labhtey paurav dehikam
Yat tey ch tat bhuya samsidhau, kuru Nandan
The practice done in previous birth bears fruit;
The practitioner will be practicing yoga with all the more zeal & zest, O son of Kuru.
(6:43)
84
(6:40)
(6:41)


Tapasvi bhyo adhik yogi gyanibhyo api mto adhik Karmibhy ch adhik yogi, tasmat yogi bhav, Arjun
Yogi is superior to tapasvi (One doing penance), gyani (knowledgeable) and skam karmi (acting under desire);
So, Arjun, become a yogi.
(6:46) It means people who may get corrupted due to any reason while practicing yoga, may not reach perfection. Yet they will not fall from human birth; will not degenerate as lower species. They achieve heaven for a particular period, then are reborn in good noble families having righteous conduct. They will then be doing
efforts with all the more zeal and zest.
Yogis not achieving perfection in their life term will be reborn in families
doing yoga, a rare birth. There they will reach perfection and get liberated forever. Intimately linked with DhyanYoga is Surt Shabd yoga or Nada Yoga (the path of sound) described in the Upanishadas. When deep concentration is achieved through Dhyan Yoga, the dhun or Nirmal Nada starts resounding within the practitioner. The practitioner then connects his/her soul to the divine sound and ultimately merges in it. Listening to the divine sound or Word is so sweet that practitioner becomes one pointed, forgets him/herself completely and gets merged
into it.
Anavrittih Shabdat
By sound one becomes liberated
(Brahm Sutra 4:4:22)
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Part – D
Supreme Exalted Form- Mukti, Moksha (Salvation)
18. Trai-Gun-Atit (Rising above three modes of nature), Sehaj Avastha (The State of Equanimity),
Chautha pad (The fourth Pedestal)
19. Mukti Pad– Nirvan Pad, Param Pad (Salvation) – The supreme stage
20. Lord Sri Krishan as master divine
21. Some slokas for daily recitation
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18. Trai-gun-atit, Sehaj Avastha, Chautha pad (Rising above three attributes of illusion, the state of
equanimity, the fourth pedestal)
Gunan etan atitya trin dehi deh samudbhavan
Janam mrityu jara dukhaiy vimukt amritm ashnutey
Three attributes of illusion (Maya) give birth to body, old age and death; Rising above three attributes one (soul) conquers birth, old age and death; Leading to ever lasting peace, joy and life eternal; tastes nectar.
(14:20) In the above sloka Lord Sri Krishna sermonizes, to rise above three gunas (attributes) of Maya i.e. Sat, Raj, Tam. Rising above three gunas one can attain sehaj avastha, the way of living effortlessly in God’s will and enjoy everlasting
peace and joy.
Gita makes it clear that as long as we are leading life within three attributes
of nature (Sat, Raj, Tam), we can not rise above hopes, desires, aspirations, doubts and misconceptions, since we are in the sphere of the mind. In such a state of mind, our worship of the Lord in any form leads us back to bondage. To fulfill hopes and desires we have to enter the physical body again and again, leading to birth, old age and death. When we worship the Lord, rising above the three attributes of nature, i.e. only out of love and affection for the Lord, then we enter the fourth pedestal, achieve the trai-gun-atit, sehaj avastha or chautha pad. Bani also sermonizes like wise:
Trai guna vich sehaj na paiey, trai gun bharm bhulahi;
Chuthe pad mey sehaj hai, koi gurmukh pale pahi.
Sehaj can not be attained in three gunas i.e. Sat, Raj, Tam.
These gunas are misleading, lead astray. Sehaj is there in fourth pad (stage). Only some Gurmukh can achieve this.
(A.G. pp. 68)
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How does a person, having attained Sehaj yoga, rising above three attributes of maya (illusion) behaves, acts in this world, the slokas given next enlighten us:
Udasin vat asin guney ye n vichalyatey
Guna vartant iti evam yeh avtishthti n engtey
Person lives like sadistics, not affected by attributes (modes);
Knows that attributes give rise to attributes; is never agitated,
Acts only as a witness, not as an active agent;
Such a one lives in Lord's will and finds stability.
(14:23)
Man apmanyo tulya, tulya mitr ari pakshyo
Sarv arambh prityagi gunatit s uchyatey
To him honour, disgrace, friend and foe are alike;
Whatever task he takes up, takes up only as duty, forsakes all initiative; Such a one is gun-atit, having ascended three gunas.
Mam ch yo avyabhicharen bhakti yogen sevtey
S gunan smtitya etan brahm bhuyaye kalptey
Who is devoted to Me ever without any ulterior motive; Pays attention to meditation in all sorts of situations; Ascends three attributes of nature; rises to brahmpad And merges in the Lord.
Brahmno hi prtishtha ahm amritsya avyaysya ch
Shashvtsya ch dharmsya sukhsya ekantiksya ch
The everlasting, absolute, un-manifested nirakar Brahma, the ocean of bliss, the source of all virtues, is sustained by Me;
Knowing Me, as such, meditate over Me.
(14:27)
88
(14:25)
(14:26)


So, Gita’s message is very clear. Live like a recluse and always meditate over God. That way worshipping the Lord, one easily transcends the three attributes of Maya and enters the fourth stage, the sehaj yoga, stage of equanimity, finally merges in the Lord and becomes part and parcel of Par Brahm Parmeshwar (absolute).
How this stage is to be finally achieved, Gita enlightens us:
Sarv dharman prityajya mam ekam sharnm braj
Ahm tvam sarv papeybhyo mokshyami ma shucha Forsaking all religions come to Me alone;
I shall release thee of all evils. This is my word of honour.
(18:66) So, surrender before a Gur-parmeshwar (Master). Surrender before a master is the climax of devotion. The master initiates us into the secrets of soul and its source, God Almighty. Regular meditation as per master’s instructions
brings master’s further grace leading to the disciple’s final release.
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19. Mukti (Moksh), Salvation The highest stage of liberation
Mukti, Moksh, param pad, nirvan pad in Gita denotes the highest stage of liberation or salvation. Achieving this stage, the soul is one with its father, the almighty God; is happy ever after, having got out of the cycle of births and deaths, forever. To achieve this supreme position, along with yoga of knowledge, action and loving devotion, meditation, the position of sitting still like a statute through yoga of undivided attention is our goal. The following slokas from Gita show us the way:
Yogsth kuru karmani sang tyktva, Dhananjay
Sidhi asidhiyo smo bhutva samtvam yog uchyatey
Loving devotion along with desireless actions, help to get rid of all desires; Worry not about perfection, imperfection;
Practice and achieve equanimity (even mindedness), Dhananjay.
This is called yoga.
(2:48)
Karm-jm budhiyukta hi phalm tyktva manishni
Janam bandh vinirmukta padam gachhanti anamym
A practitioner with equanimity is known as a seer, one with God;
He renounces actions likely to bear fruit;
Thus, achieving salvation, freedom from births and deaths, without any trouble.
Vihaye Kaman ey sarvan puman charti nispriyha Nirmmo nirahankar s shantim adhigachhti
90
(2:51)


Renouncing all wordly desires; desireless the practitioner becomes; Affinity, attachment and ego torment him/her not;
Eternal peace he/she finds.
Esha brahmi sthiti, Parth, n enam prapya vimuhyti
Sthitva asyam ant-kaley api brahm nirvanm arichhti
Having achieved brahmisthiti (as described above), Parth;
Having adopted divine knowledge, having risen above allurement for maya; Those bringing to Mind the supreme God at the last moment;
Achieve the highest stage of liberation and merge in Brahma (brahmanirvana).
(2:72) ‘The above given slokas of 2nd chapter teach us not to worry about perfection, but to sit for meditation daily and practice uninterruptedly, lovingly and devotedly. Individuals who busy themselves in meditation desirelessly go beyond mind and matter and achieve equanimity (brahmisthiti). Ultimately, they are able to realize themselves and merge in God, the ocean of bliss itself
(brahmanirvana)’. Thus self realisation leads to God realisation.
Following slokas from 4th, 6th and 7th chapters also convey the same message:
Shradhavan labhtey gyanm tatpar sanyat indriyah Gyanm labdhva pram shantim achiren adhigachhti Devotee who is fully devoted to this divine science; Who has conquered senses;
Is blessed with this knowledge and immediate peace.
Yog sanyst karmanam gyan sanchhin sanshyam Atm vantam n karmani nibandhtiti, Dhananjay
(4:39)
91
(2:71)


Dhananjay! those who understand Karm yoga,
Act only as a matter of duty ordained by God;
Also fully understand the basics of divine knowledge;
Are able to dispel all sorts of doubts;
They realize the self and are not bound by Karmas, i.e. fruit of actions.
Sarv bhutstham atmnam sarv bhutani ch atmani Ekshtey yogyukt atma sarvtr samdarshanah
An adept yogi is one with God and his creation; He visualises Him in all and all in Him;
Such a one is Sam-darshi (having same vision for all).
Prytanat yatmanstu yogi samshudh kilbishah
Anek janam smsidhistat yati pram gatim
They are always up and doing, trying to get rid of all sins and evils; Busy themselves in yoga, life after life;
Earn the highest state of salvation, achieve their supreme goal.
Jra marn mokshaye mam ashritey yatnanti ye
Te brahm tatvidhu kritsnam adhytam karm ch akhilm
Wants liberation from birth and death, come to My refuge; You will be adept in spirituality, realize Brahm too.
(4:41)
(7:29) So, Gita emphasizes desireless action and complete surrender before a Master. Act desirelessly and practice meditation daily with loving devotion. Practitioners who busy themselves in meditation in this manner life after life, earn
salvation and are able to merge themselves in Brahm (God Almighty).
92
(6:29)
(6:45)


The state of mind of the realized soul has been described above. What sort of that highest region is where such souls dwell has been described in slokas given below:
Mam upaitey punrjanam dukhalym ashashvatam
N aapnuvanti maha atmanah sansidhm parmam gatah
The realised soul is not tormented by pain or grief;
In this momentary impermanent world, he is not born again;
He achieves the peak performance, reaches My region.
Aabrahm bhuvanat lokah punr avartino, Arjun
Mam upaitey tu Kauntey punarjanam n vidyatey
Arjun! Brahm is a region that is grand, par excellence; Below it all regions are temporary, subject to dis-solution; He who reaches my region is not born again.
Brahmno hi prtishtha ahm amritsya avyasya ch Shashvatsya ch dharmsya sukhsya ekantiksya ch Brahm is eternal, the basis of all virtues and bliss; It is static, not subject to change;
Know Me the basis of everything.
(8:16)
(14:27) Lord Krishna says, ‘One who ascends to Brahm is not born again. To
merge one self in this region of eternal bliss is the aim of every individual’. How this aim is achieved, Gita concludes thus:-
Sarv dharman parityjya mam ekam sharnam braj Ahm tvam sarv papey bhyo mokshyasyami ma shucha Forsaking all religions, come to Me alone,
I shall release thee of all evils.
Trust Me, This is my word of honour.
(18:66)
93
(8:15)


‘So, go and seek shelter of some realized soul (Gur-Parmeshwar). Practice meditation as per his dictates. Love and devotion for the Master shall earn for you, his grace and ultimate release’.
Moksha or mukti is also known as apvarga and kaivalya. It is everlasting bliss, Sat-Chitt-Anand. See what Chhandogya Upanishada says:
There is no bliss in anything that is finite.
Only the infinite is bliss.
One must desire to know the infinite.
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(Chhandogya Upanishada 7:23:1)


20. Lord Sri Krishna as Gur-Parmeshar (God-Man)
In the Gita, Lord Sri Krishna as Gur-parmeshar (God-Man) imparting the secret of spiritual science to his disciple, bosom friend Arjun, answers all his queries, removes all his doubts. Arjun brings forth doubts again and again. Lord Sri Krishna frees him of all his doubts very patiently and makes him understand the relationship between soul and its source God-Almighty; the reason for separation of the soul from its source; the mind and maya (matter and soul’s attraction for it).
Unfolding the million dollar secret he tells him:
Tat vidhi prnipaten priprashnen sevya
updeshanti tey gyanm gyaninst tatv darshaneh
To seek true knowledge about God, go to saints;
Bow to them, serve them devotedly, lovingly;
The master pleased request him humbly for initiation;
The Master will grant initiation, bless you with secret knowledge; Since the Master himself is adept, he is a realised soul.
(4:34) From the fore-going lines it is clear that Lord Sri Krishna was not imparting this knowledge to Arjun only, rather he was showing the way to the generations to come, too. He was emphasizing the age-old fact that who so ever wants to ameliorate his soul, to merge his soul in the ocean of bliss i.e. God, he/she shall have to seek shelter of the Saint-Satguru of the time. Seeking guidance from the Master, he/she shall have to become a devotee of the Lord and through meditation unite his/ her soul, his/ her consciousness with the Word, the universal creative power of the Lord, till he/she achieves Shunya Samadhi (keeping attention in void, i.e. devoid of any thought). Thus, liberating his/ her soul from the clutches of mind
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and matter and ultimately merge his/ her soul in Nirgun-Parbrahm (the absolute) and unite it with Lord God, the origin, the father of all. The soul shall thus be liberated for ever from the cycle of births and deaths’.
Gurbani also says:
Jion jal mehn jal aey khatana
Tion jyoti sang jot samana
As water flows and merges in the water of the pool; Similarly, the light shall merge in the light.
(A.G. pp. 278) The Guru, having attained shunya-samadhi (state of void) through meditation on Word, is God in human form. The following lines from gurbani
clearly enunciate this:
Gur ki tek raho din rat, ja ki koey n mete dat
Take guru as your emblem (support) day and night; None can overrule his blessing.
Har ka sewak so har jeha, bhed n jano manas deha
Jion jal tarang uthey baho bhanti, phir sal le salal samainda
Consider Guru and God as one, whatever pleases him is acceptable;
God man is just like God himself, no difference between the two, though in human form;
As a wave of water rises in many ways, then merges in water itself.
(A.G. pp. 1076) Goswami Tulsi Das ji too highlighting the importance of Guru says:
Guru pad nakh gan mani jyoti
Simrit jas divey drisht hiay hoti
A nail on Guru’s foot is equal in illumination to a heap of jewels; Remembering him, your heart is blessed with divine light.
(R. Ch. Man. Bal kand)
96
(A.G. pp. 864)


In the Gita also Lord Sri Krishna lays more emphasis on meditation over form (Saakar, Sargun Bhakti) than formless meditation (Nirakar Bhakti), since concentrating on formless God (Nirgun, Niraakar Braham) is more difficult. Sargun Bhakti (meditation over form) where in one gets the help of one’s Gur- parmeshwar (God man’s form) to concentrate one’s attention, is easier and more natural. It creates love for the master in the heart. Love for the master culminates ultimately into love for the Lord. Hari harijan douo ek hein. ‘God and devotee are one’.
In this context the following slokas from Gita are worth consideration: Klesho adhiktar tesham avaykt askt chetsam
avaykta hi gatir dukhm deh vdivr vapyatey
To realize the absolute truth, to concentrate over the formless;
People labour hard, practice their full potential; Still being conscious of body;
It is very difficult for them to reach the formless.
Ye tu sarvani karmani mye sanysya matprah Ananyev yogen mam dhyayant upastey
Tesham ahm samuddharta mrityu sansar sagrat Bhavami n chirat, Parth mye aveshit chetsam Those who concentrate over my form; Offering all their actions to Me;
Practice desirelessly, lovingly and devotedly;
Such devotees who solely depend upon Me, Parth;
To them I take across this ocean of mortality, very soon.
(12:5)
97
(12:6,7)


Lord Sri Krishna, is believed to have incarnated himself 5000 years ago. His imaginary form can not help us concentrate our attention, since none of us has seen him physically. If we take the help of an idol or a picture painted by an artist, then that idol or picture will take the form of our mental image. Such an image can not guide us within. We can go astray inside ourselves, we won’t find the way out. Nor would we be able to ascend the higher celestial regions within us.
Then, without the help and guidance from a Master who knows the secret of ‘Word’, how can we learn the secret of Word/Nam. We may be misled into thinking that letters, words in print are everything. That is why seeking the shelter of a living perfect Master who knows the secret of Word, who is adapt in word and who is actually word-personified sabd bhedi, sabd abhyasi, sabd sarupi is a must. At the present moment He is to be taken as Lord, God himself; Gur Parmeshar eko jaan. Only then we can go across this dreadful Bhav Sagar (ocean of emotions, sentiments and deep-rooted memories) embedded in our sub- conscious as well as unconscious mind since times immemorial.
Let it be concluded with the following quote from Gurbani:
Satgur Deo partakh Har Moort, jo amrit vachan sunaveiy
Nanak, Bhag bhaley tis jan kay, jo Har charnin chit laveiy
‘Satguru (Master) is apparently God personified, whose words are nectar. Blessed is the person’, says Nanak, ‘whose main stay is Har’s lotus feet’.
(A.G. pp.1263 M:4)
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21. Some Slokas for daily recitation
Ajoapi sunnavayatma bhutanam Ishavarapi sun; Prakritim swam adhishthaya sambhavami atam maya.
Though I am unborn and indestructible; though I am the Lord of all; Still I take birth in every age in my divine form.
Yada yadahi dharmasya glanirbhavti Bharat; Abhyuthanam dharmasya tadatmanam sirjamayham.
‘As and when righteousness declines’, O Bharat, ‘to uphold righteousness, I take birth as a savior’.
Paritranay sadhunam, vinashayach dushkritam; Dharam sansthapanarthaye sambhavami yuge yuge.
To save the noble, gentle devotees, to destroy the ill doers, to re-establish righteousness, I take birth again and again.
Nainam chhindanti shashtrani nainam dehti pavkah! N chainam klaydyanti apo n shosyhti marutah!
This soul can not be pierced by any weapon, nor fire can burn it, Nor water can wet it, nor wind can dry it.
Tatvidhi parnipaten priprashanen seveahya; Updeshyanti te gayanam gyaninst tatav darshanya.
Go to the Master who is adept in the ultimate truth,
Serve him devotedly, request humbly for divine knowledge. Master pleased will initiate you in the ultimate truth.
He has realised the truth in elementary (core) form.
Om iti, ek aksharam braham vayaharn mamnu samarn; Ya prayati tyajan deham se yati parmamgatim.
(4:6)
(4:7)
(4:8)
(2:23)
(4:34)
(8:13)
He who leaves his body remembering Me,
Merging himself in the Omnisonal Word (Sound) Aum, is not born again. He gets the supreme salvation.
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Karmaneva adhikaraste maphaleshu kadachan;
Ma karamphalheturbhurma te sangoastavakarmani.
To action you have the right, not to the fruit thereof. Let not the fruit of action be thy motive
Nor should it lead you to inaction.
Isvara sarv bhutnam hirddeso Arjun tishthati, Bhramayan sarvbhutani yantr arudhani maya.
Arjun, Lord abides in the hearts of all beings. His illusive power (maya) is revolving all beings, as if they are mounted on a machine, and rotating under its influence.
Tmev sharnam gachh sarv bhaven, Bharat;
Tat prasadat pram shantim sthanam prapsyasi shashvtam.
(2:47)
(18-61)
Bharat, seek His refuge in all respects;
By His grace you will achieve bliss (peace, happiness of the highest order); And also, the eternal abode, the place that does not dissolve even in dissolution (mahapralya)
Sarv dharmam parityjya, mam ekam sharnam braj; Ahm tvamsarv pape bhayo, mokshayami ma sucha.
Forsaking all religions, come to Me alone, seek my shelter. I shall release thee of all sins.
This is my word of honour.
Pitasi loksye characharse tvmse pujeysheh gururgriyan
n tvtsm asti abhydhik kutoanya loktrayapi aprtim prabhav.
(18:66)
(11:43)
You are the father of this world, moving and unmoving;
you are worthy of worships, the most venerable guru;
None in the three worlds is equal to you, o lord of incomparable greatness; How, then , can any one be superior to you?
100
(18:62)