The Bhagavad-Gita For Beginners

(Abbreviated)
by Harry Bhalla, International Gita Society

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11. VISION OF THE COSMIC FORM

Arjuna said: “O Lord, You are as You have said; yet I wish to see Your divine cosmic form, O Supreme Being. (11.03) O Lord, if You think it is possible for me to see Your universal form, then, O Lord of the devotees, show me Your transcendental form.” (11.04)

Lord Krishna said: “O Arjuna, behold My hundreds and thousands of multifarious divine forms of different colors and shapes. Behold all the celestial beings, and many wonders never seen before. Also behold the entire creation animate, inanimate, and whatever else you like to see all at one place in My body. (11.05-07) You will not be able to see Me with your physical eye; therefore, I give you a divine eye to see My majestic power and glory.” (11.08)

Arjuna saw the entire universe, divided in many ways, but standing as all in One, and One in all in the transcendental body of Krishna, the Lord of celestial rulers. (11.13) Arjuna said: “I believe You are the Supreme Being to be realized. You are the ultimate resort of the universe. You are the Spirit, and protector of the eternal order. (11.18) O Lord, You pervade the entire space between heaven and earth in all directions. Seeing Your marvelous and terrible form, the three worlds tremble.” (11.20)

Lord Krishna said: “I am death, the mighty destroyer of the world. I have come here to destroy all these people. Even without your participation in the war, all the warriors standing arrayed in the opposing army shall cease to exist. (11.32) Therefore, get up and attain glory. Conquer your enemies, and enjoy a prosperous kingdom. I have already destroyed all these warriors. You are only an instrument, O Arjuna.” (11.33)

“O Arjuna, neither by study of scriptures, nor by austerity, charity, or ritual, can I be seen in the form as you have seen Me. (11.53) However, through single minded devotion I can be seen in this form, can be known in essence, and also can be reached. (11.54) One who does his worldly duty for Me, to whom I am the supreme goal, who is my devotee, free from attachment and without enmity towards living beings, realizes Me.” (11.55)

12. PATH OF DEVOTION

Lord Krishna said: “Those ever steadfast devotees who worship with supreme faith by fixing their mind on a personal form of God, I consider them to be the best devotees. (12.02) Those who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, the immovable, and the formless impersonal aspect of God; restraining all senses, even-minded under all circumstances, engaged in the welfare of all creatures, also attain God.” (12.03-04)

“Self-realization is more difficult for those who fix their minds on an impersonal, unmanifest, and formless Absolute because comprehension of the unmanifest by embodied beings is attained with difficulty.” (12.05)

“For those who worship the Supreme with unswerving devotion as their personal God, offer all actions to Me, intent on Me as the Supreme, and meditate on Me; I swiftly become their savior from the world that is an ocean of death and transmigration, O Arjuna.” (12.06-07) True devotion is intense love for God.

“Therefore, focus your mind on Me, and let your intellect dwell upon Me alone through meditation and contemplation. Thereafter you shall certainly attain Me. (12.08) If you are unable to focus your mind steadily on Me, then long to attain Me by practice of any spiritual discipline; such as a ritual, or deity worship that suits you. (12.09) If you are unable even to do any spiritual discipline, then be intent on performing your duty just for Me. You shall attain perfection by doing your prescribed duty for Me --- without (selfish) attachment --- just as an instrument to serve and please Me. (12.10) If you are unable to do your duty for Me, then just surrender unto My will; renounce the attachment to, and the anxiety for, fruit of all work by learning to accept all results as God’s grace, with equanimity.” (12.11)

“Transcendental knowledge of the scriptures is better than mere ritualistic practice; meditation is better than scriptural knowledge; renunciation of selfish attachment to the fruit of work is better than meditation; peace immediately follows renunciation of selfish attachment to the fruit of work.” (12.12)

“One who does not hate any creature, who is friendly and compassionate, free from the notion of ‘I’ and ‘my’, even-minded in pleasure and pain (disappointment), forgiving; ever content, who has subdued his mind, whose resolve is firm, whose mind and intellect are engaged on dwelling upon Me, who is devoted to Me, is dear to Me. (12.13-14) The one by whom others are not perturbed and who is not perturbed by others, who is free from joy, envy, fear, and anxiety, is also dear to Me. (12.15) One who is without desire, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings; such a devotee is dear to Me. (12.16) The one who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain (disappointment); who is free from attachment; who is indifferent to censure or praise; who is quiet, and content with whatever one has; unattached to a place, a country, or a house; equanimous, and full of devotion that person is dear to Me. (12.18-19) But those faithful devotees, who set Me as their supreme goal and follow --- or just sincerely try to develop --- the above-mentioned nectar of moral values are very dear to Me.” (12.20)

13. CREATION AND THE CREATOR

“O Arjuna, know Me to be the creator of all creation. The true understanding of both the creator and the creation is considered by Me to be transcendental knowledge. (13.02) The physical body with all its attributes including intellect, mind, sense organs, abilities, and all human emotions; steadfastness in acquiring knowledge of the Spirit, and seeing the omnipresent Supreme Being everywhere is said to be Self-knowledge. That which is contrary to this is ignorance.” (13.09-11)

“The Supreme spirit is all pervading, and omnipresent. (13.13) He is the perceiver of all sense objects without physical sense organs; unattached, yet the sustainer of all; devoid of the three modes of Material Nature, and yet the enjoyer of the modes of Material Nature by becoming a living entity. (13.14) He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. He resides in one’s inner psyche as well as far away in the Supreme Abode. (13.15) He is undivided, and yet appears to exist as if divided in all beings. He is the object of knowledge, and appears as the creator, sustainer, and destroyer of all beings. (13.16) Know that both the Material Nature and the Spiritual Being are without beginning. All manifestations and the three dispositions of mind and matter, called modes, are born of Material Nature. Material Nature is said to be the cause of production of physical body and organs of perception and action. Spirit (or Consciousness) is said to be the cause of experiencing pleasure and pain (disappointment).” (13.19-20)

“Spiritual Being enjoys three modes of Material Nature by associating with Material Nature. Attachment to the three modes of Material Nature is caused by previous Karma, which also causes birth of living entity in good and evil wombs. (13.21) The Spirit in the body is the witness, the guide, the supporter, the enjoyer, and the controller. (13.22) Whatever is born animate or inanimate, know them to be born from the union of Spirit and matter, O Arjuna.” (13.26)

“The one who sees the same eternal Supreme Lord dwelling as Spirit within all mortal beings truly sees. (13.27) When one beholds one and the same Lord existing equally in every being, one does not injure anybody, because one considers every thing as one’s own self; and thereupon attains Salvation. (13.28) The one who perceives that all work is done by the power of Material Nature truly understands, and thus does not consider oneself as the doer. (13.29) The moment one discovers diverse variety of beings and their different ideas abiding in One, and coming out from ‘That’ alone, one attains the Supreme Being. (13.30) Just as one sun illuminates the entire world, similarly, Spirit gives life to entire creation, O Arjuna.”(13.33)

“They who perceive --- with an eye of Self-knowledge --- the difference between creation (or the body) and the Creator (or the Spirit) as well as know the technique of liberation (through Selfless service, Knowledge, Devotion or Meditation) of the living entity from the trap of divine illusory energy (Maya), attain the Supreme.” (13.34)

14. THREE MODES OF MATERIAL NATURE

“My Material Nature is the womb of creation wherein I place the seed of Consciousness from which all beings are born, O Arjuna. (14.03) Goodness, passion, and ignorance --- these three modes or ropes of Material Nature bind the eternal individual soul to the body, O Arjuna. (14.05) Of these, the mode of goodness is illuminating and good, because it is pure. The mode of goodness attaches the living entity to happiness and knowledge. The mode of passion is characterized by intense craving for sensual pleasure and greed, and is the source of material desire, attachment, and restlessness. The mode of passion binds the living entity to the fruit of work. (14.07) The mode of ignorance, the deluder of living entity, is born of inertia. It binds the living entity to carelessness, laziness, and excessive sleep.” (14.08)

“When one perceives no doer other than the power of the Supreme Being in the form of the modes of Material Nature, and know That which is above and beyond these modes; then they attain Nirvana or Salvation.” (14.19)

Arjuna said: “What is the mark of those who have transcended the modes of Material Nature, and what is their conduct? How does one transcend these three modes of Material Nature, O Lord Krishna?” (14.21)

Lord Krishna said: “One who neither hates the presence of enlightenment, activity, or delusion; nor desires for them when they are absent; who remains like a witness without being affected by the modes of Material Nature, and stays firmly attached to the Lord without wavering thinking that the modes of Material Nature only are operating.” (14.22-23)

“The one who depends on the Lord and is indifferent to pleasure and pain (disappointment); to whom a clod, a stone, and gold are alike; to whom the dear and the unfriendly are alike; who is of firm mind, who is calm in censure and in praise. The one who is indifferent to honor and disgrace; who is impartial to friend and foe, and who has renounced the sense of doership and ownership --- is said to have transcended the modes of Material Nature.” (14.24-25)

“The one who offers service to Me with love and unswerving devotion transcends the (three) modes of Material Nature, and becomes fit for Salvation (Nirvana)” (14.26)

15. THE SUPREME BEING

“Those who are free from pride and delusion, who have conquered the evil of attachment, who constantly dwell on the Supreme Being with senses under control, who understand dualities of pleasure and pain (disappointment), such wise ones reach My Supreme Abode. (15.05) The individual soul in the body of living beings is the integral part of the universal Spirit, or Consciousness. The individual soul associates with six sensory faculties of perception including the mind, and activates them.” (15.07)

“Just as air takes aroma away from a flower; similarly, the individual soul takes the sensory faculties from the physical body it casts off during death to a new physical body it acquires. (15.08) The living entity enjoys sensual pleasure using sensory faculties of hearing, touch, sight, taste, smell, and mind. The devotees striving for perfection behold the living entity abiding in their inner psyche as consciousness.”

“I am seated in the inner psyche of all beings. Memory, Self-knowledge, and the removal of doubt and wrong notions about God come from Me. I am verily that which is to be known by the study of all the Vedas. I am, indeed, the author as well as the student of the Vedas (Scriptures).” (15.15)

“There are two entities in the cosmos: The changeable Temporal Beings, and the unchangeable Eternal Beings (the Spirit). All created beings are subject to change, but the Spirit does not change. (15.16) The Supreme Being (or the Absolute) is beyond both the Temporal Beings and the Eternal Beings. That Supreme Being is also called the Absolute Reality that sustains both the Temporal and the Eternal by pervading everything. (15.17) Because the Supreme Being is beyond both Temporal and Eternal Beings; therefore, He is known in this world and in the scriptures as the Supreme Being (Absolute Reality, Truth, or Super-soul). (15.18) The wise who truly understand the Supreme Being, worship Him whole-heartedly. (15.19) Thus this most secret transcendental science of the Absolute has been explained by Me. Upon understanding this, one becomes enlightened, and all of one’s duties are accomplished, O Arjuna.”(15.20)

16. DIVINE AND THE DEMONIC QUALITIES

Lord Krishna said: “Fearlessness, purity of inner psyche, perseverance in devotion of Self-knowledge, charity, sense restraint, sacrifice, study of scriptures, austerity, honesty, nonviolence, truthfulness, absence of anger, renunciation, equanimity, abstaining from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness, splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride are some of the qualities of those endowed with divine virtues, O Arjuna.” (16.01-03)

“Basically, there are only two types of human beings in this world, the divine, and the demonic. (16.06) People of demonic nature do not know what to do and what not to do. They neither have purity nor good conduct nor truthfulness. (16.07) They think the world is unreal, without a moral structure, without a God, and without an order. (16.08) Adhering to this wrong atheist view, these degraded souls --- with small intellect and cruel deeds --- are born as enemies for the destruction of the world. (16.09) Filled with insatiable desire, hypocrisy, pride, and arrogance; holding wrong views due to delusion; they act with impure motives. (16.10) Obsessed with endless anxiety lasting until death, considering sense gratification their highest goal, convinced that sensual pleasure is everything. (16.11) Bound by hundreds of ties of desire and enslaved by lust and anger; they strive to obtain wealth for the fulfillment of sensual pleasures.”

“They think: ‘I have gained this today, I shall fulfill this desire; I have this much wealth, and will have more wealth in the future. (16.13) That enemy has been slain by me, and I shall slay others also. I am the Lord. I am the enjoyer. I am successful, powerful, and happy. (16.14) I am rich and born in a noble family. No one is equal to me. I shall perform sacrifice, I shall give charity, and I shall rejoice.’ Thus deluded by ignorance, bewildered by many fancies, entangled in the net of delusion, and addicted to the enjoyment of sensual pleasure, they fall into foul hell. (16.16) Self-conceited, stubborn, filled with pride and intoxication of wealth; they perform religious services only in name, for show, and not according to scriptural injunction.” (16.17)

“These malicious people cling to egoism, power, arrogance, lust, and anger; and hate Me who dwells in their own bodies and those of others. (16.18) I hurl these haters, cruel, sinful, and mean people into cycles of rebirth in the wombs of demons again and again. (16.19) O Arjuna, entering the wombs of demons birth after birth, the deluded ones sink to the lowest hell without ever attaining Me” (until their minds change for the better, by the causeless mercy of the Lord). (16.20)

“Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of an individual. Therefore, one must learn to give these up. (16.21) Speaking ill of others is a terrible sin, because, it pollutes the mind of the speaker without any beneficial effect. Perform your duty following scriptural injunction.” (16.24).

17. THREEFOLD FAITH

Arjuna said: “What is the mode of devotion of those who perform spiritual practice with faith but without following scriptural injunction, O Krishna? Is it in the mode of goodness, passion, or ignorance?” (17.01)

Lord Krishna said: “The natural faith of embodied beings is of three kinds: goodness, passion, and ignorance. Now hear about these from Me. (17.02) O Arjuna, the faith of each is in accordance with one’s own natural disposition that is governed by Karmic impressions. A person is known by faith. One can become whatever one wants to be, if one constantly contemplates on the object of desire with faith.” (17.03)

People in the mode of goodness:

· Like healthy, juicy foods;

· Undertake selfless work without attachment to the result (austerity of deed);

· Worship celestial controlling forces (guardian angels, Devas or Gods);

· Speak inoffensively, in a pleasant, beneficial, and truthful manner (austerity of speech) (17.15);

· Study scriptures;

· Are gentle, equanimous, think pure thoughts, exercise self control (austerity of thought);

· Give charity as a matter of duty, to deserving candidates, without any expectation.

In the mode of passion, people:

· Like food that is extreme in taste (overly spicy, salty, or sweet);

· Worship supernatural rulers and demons;

· Perform selfless service (austerity) for show, to gain respect, honor, or reverence that yields uncertain and temporary results (17.18);

· Give charity with expectation of something in return.

People in the mode of ignorance:

· Enjoy unhealthy food and drinks;

· Worship ghosts and spirits;

· Are hypocritical and egoistic;

· Perform austerity with self-torture, or for harming others;

· Give charity to the unworthy.

“Whatever is done without faith whether it is sacrifice, charity, austerity, or any other act is useless. It has no value here or hereafter, O Arjuna.” (17.28)

18. SALVATION THROUGH RENUNCIATION

Arjuna said: “I wish to know the nature of renunciation and sacrifice, and the difference between the two, O Lord Krishna.” (18.01)

Lord Krishna said: “The sages define renunciation as abstaining from all work for personal profit. The wise define sacrifice as the sacrifice of, and the freedom from, selfish attachment to the fruit of all work. (18.02) Giving up one’s duty is not proper. The abandonment of obligatory work is due to delusion, and is declared to be in the mode of ignorance. (18.07) The embodied beings are unable to completely abstain from work; therefore, one who renounces the selfish attachment to the fruit of work is considered a renunciant.” (18.11)

The five causes, for the accomplishment of all actions are: (18.13-14)

· The physical body, the seat of Karma;

· The modes of Material Nature, the doer;

· The eleven organs of perception and action, the instruments;

· Various bio-impulses, or life forces;

· The presiding controlling forces or deities of the eleven organs.

“Whatever action, whether right or wrong, one performs by thought, word, and deed; these are the five causes. (18.15)”

Threefold driving force to an action are:

· The subject;

· The object;

· The knowledge of the object.

Three components of action are: (18.18)

· The eleven organs (six sense organs: ear, skin, eye, tongue, nose, and the mind; and five organs of action: mouth, hand, leg, anus, and urethra);

· The act;

· The agent or the modes of Material Nature.

The four goals of human life designed for gradual and systematic growth of the individual and progress of society are (18.34):

· Doing one’s duty;

· Earning wealth;

· Material and sensual enjoyment (with senses under control);

· Attaining salvation.

In the mode of goodness one:

· Possesses the knowledge by which one sees a single (undivided) immutable Reality in all beings;

· Performs obligatory duty without likes and dislikes, or attachment to the result;

· Enjoys sensual pleasure with senses under control;

· Is free from attachment, non-egotistic, has resolve and enthusiasm, and is unperturbed in success or failure;

· Has intellect by which one understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation;

· Has the resolve by which one manipulates functions of the mind and senses for God-realization;

· Enjoys pleasure from spiritual practice resulting in cessation of all sorrows;

· Enjoys pleasure that comes by the grace of Self-knowledge.

In the mode of passion one:

· Sees different realities of various types among all beings as separate from one another;

· Abandons duty merely because it is difficult, or because of fear of bodily trouble; (18.08)

· Performs action with ego, selfish motives, and with too much effort;

· Is emotional, attached to the fruit of his work, greedy, violent, impure, and is affected by joy and sorrow;

· Cannot distinguish between righteousness (Dharma) and unrighteousness (Adharma), and right and wrong action;

· Craves for the fruit of work, clings to duty, accumulating wealth and enjoyment with great attachment;

· Enjoys sensual pleasure without control over the senses.

In the mode of ignorance one:

· Has worthless knowledge by which one clings to one single effect (such as the body) as if that is everything;

· Abandons obligatory work due to delusion; (18.07)

· Undertakes action because of delusion; disregarding consequences, loss, or injury to others;

· Is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating;

· Accepts unrighteousness (Adharma) as righteousness (Dharma), has intellect which is covered by ignorance;

· Does not give up sleep, fear, grief, despair, and carelessness;

· Considers the body or oneself as the sole agent due to imperfect knowledge.

“There is no being, either on earth or among the celestial controllers in heaven, who can remain free from these three modes of Material Nature.” (18.40)

“Human labor is categorized as intellectuals, administrators (or protectors), businessmen, and unskilled workers based on the qualities inherent in people’s nature and their make up. (18.41) One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one attains perfection while engaged in one’s natural work.” (18.45)

One attains tranquility, freedom from bondage of Karma, and attains the Supreme Being by:

· Renouncing selfish attachment to the fruit of work;

· Performing one’s natural duty, to the best of one’s ability, for the Supreme Being;

· Purifying the intellect by spiritual practice;

· Subduing the mind and senses with firm resolve;

· Giving up likes and dislikes;

· Enjoying solitude;

· Eating lightly;

· Controlling the mind, speech, and organs of action;

· Taking refuge in detachment;

· Relinquishing egotism, violence, pride, lust, anger, and proprietorship;

· Becoming free from the notion of ‘I, me, and my’.

“Absorbed in the Supreme Being, the serene one neither grieves nor desires; becoming impartial to all beings, one obtains the highest devotional love for the Supreme Being. (18.54) By devotion one truly understands Me in essence and merges into Me. (18.55) Mentally offer all actions to Me and be devoted to Me. Be calm and always fix your mind on Me.” (18.57)

“If due to ego you think: ‘I shall not fight’; this resolve of yours is in vain. Your own nature will compel you to fight. (18.59) O Arjuna, you are controlled by your own nature-born Karmic impressions. Therefore, you shall do even against your will what you do not wish to do out of delusion.” (18.60)

“The Supreme Lord --- as the controller abiding in the inner psyche of all beings --- causes them to work out their Karma. We are puppets of our own Karma.” (18.61)

“Set aside all meritorious deeds and religious rituals, and just surrender completely to My will with firm faith and loving devotion. I shall liberate you from all sin, the bond of Karma. Do not grieve.” (18.66)

“This knowledge should never be spoken to one who is devoid of austerity, who is without devotion, who does not desire to listen, who speaks ill of Me, or does not believe in God.” (18.67)

“The one who shall propagate this supreme secret philosophy, the transcendental knowledge of the Gita, amongst My devotees, shall be performing the highest devotional service to Me, and shall certainly come to Me. No other person shall do more pleasing service to Me, and no one on earth shall be dearer to Me. (18.68-69) I promise the study of this sacred dialogue of ours will be equivalent to worshipping Me with knowledge-sacrifice.” (18.70)

“Whoever hears this sacred dialogue with faith and without cavil becomes free from sin, and attains salvation.” (18.71)

“O Arjuna, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed?” (18.72)

Arjuna said: “By Your grace my delusion is destroyed, I have gained Self-knowledge, my confusion with regard to the body and the Spirit is dispelled and I shall obey Your command.” (18.73)

Epilogue

Lord Krishna’s Last Sermon

· At the end of another long sermon comprising of more than one thousand verses, disciple Uddhava said: “O Lord Krishna, I think the pursuit of God as You narrated to Arjuna, and now to me, is very difficult indeed, for most people; because it entails control of unruly senses. Please tell me a short, simple, and easy way to God-realization.” Lord Krishna upon Uddhava’s request gave the essentials of Self-realization as follows:

· Do your duty, to the best of your ability, for Me without worrying about the outcome. Remember Me at all times.

· Perceive that God is within every living being. Mentally bow down to all beings and treat all beings equally.

· Perceive through the activities of mind, senses, breathing, and emotions that the power of God is within you at all times, and is constantly doing all the work using you as a mere instrument and a trustee.