1. ARJUNA S DILEMMA. The Bhagavad-Gita. International Gita Society

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1 INTRODUCTION The Gita is a doctrine of universal truth. Its message is universal, sublime, and non-sectarian although it is a part of the scriptural trinity of Sanaatana Dharma, commonly known as Hinduism. The Gita is very easy to understand in any language for a mature mind. A repeated reading with faith will reveal all the sublime ideas contained in it. A few abstruse statements are interspersed here and there, but they have no direct bearing on practical issues or the central theme of Gita. The Gita deals with the most sacred metaphysical science. It imparts the knowledge of the Self and answers two universal questions: Who am I, and how can I lead a happy and peaceful life in this world of dualities? It is a book of yoga, the moral and spiritual growth for mankind, based on the cardinal principles of the Hindu religion. The message of the Gita came to humanity because of Arjuna s unwillingness to do his duty as a warrior because fighting involved destruction and killing. Nonviolence or Ahimsa is one of the most fundamental tenets of Hinduism. All lives, human or non-human, are sacred. This immortal discourse between the Supreme Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a temple, a secluded forest, or on a mountain top but on a battlefield on the eve of a war and is recorded in the great epic, Mahaabhaarata. In the Gita Lord Krishna advises Arjuna to get up and fight. This may create a misunderstanding of the principles of Ahimsa if the background of the war of Mahaabhaarata is not kept in mind. Therefore, a brief historical description is in order. In ancient times there was a king who had two sons, Dhritaraashtra and Paandu. The former was born blind; therefore, Paandu inherited the kingdom. Paandu had five sons. They were called the Paandavs. Dhritaraashtra had one hundred sons. They were called the Kauravs. Duryodhana was the eldest of the Kauravs. After the death of king Paandu, the eldest son of Paandu became the lawful King. Duryodhana was a very jealous person. He also wanted the kingdom. The kingdom was divided into two halves between the Paandavs and the Kauravs. Duryodhana was not satisfied with his share of the kingdom. He wanted the entire kingdom for himself. He unsuccessfully planned several foul plots to kill the Paandavs and take away their kingdom. He unlawfully took possession of the entire kingdom of the Paandavs and refused to give back even an acre of land without a war. All mediation by Lord Krishna and others failed. The big war of Mahaabhaarata was thus inevitable. The Paandavs were unwilling participants. They had only two choices: Fight for their right as a matter of duty or run away from war and accept defeat in the name of peace and nonviolence. Arjuna, one of the five Paandava brothers, faced the dilemma in the battlefield whether to fight or run away from war for the sake of peace. Arjuna s dilemma is, in reality, the universal dilemma. All human beings face dilemmas, big and small, in their everyday life when performing their duties. Arjuna s dilemma was a big one. He had to make a choice between fighting the war and killing his most revered guru who was on the other side, very dear friends, close relatives, and many innocent warriors; or running away from the battlefield for the sake of preserving the peace and nonviolence. The entire seven hundred verses of the Gita are a discourse between Lord Krishna and the confused Arjuna on the battlefield of Kurukshetra near New Delhi, India, about 3,100 years BCE. This discourse was narrated to the blind king, Dhritaraashtr, by his charioteer, Sanjaya, as an eyewitness war report. The main objective of the Gita is to help people struggling in the darkness of ignorance cross the ocean of transmigration and reach the spiritual shore of liberation while living and working in society. The central teaching of the Gita is the attainment of freedom or happiness from the bondage of life by doing one s duty. Always remember the glory and greatness of the Creator and do your duty efficiently without being attached to or affected by the results, even if that duty may at times demand unavoidable violence. Some people neglect or give up their duty in life for the sake of a spiritual life while others excuse themselves from spiritual practices because they believe that they have no time. The Lord s message is to sanctify the entire living process itself. Whatever a person does or thinks, ought to be done for the glory and satisfaction of the Maker. No effort or cost is necessary for this process. Do your duty as a service to the Lord and humanity, and see God alone in everything in a spiritual frame of mind. In order to gain such a spiritual frame of mind, personal discipline, austerity, penance, good conduct, selfless service, yogic practices, meditation, worship, prayer, rituals, and study of scriptures, as well as the company of holy persons, pilgrimage, chanting of the holy names of God, and Selfinquiry are needed to purify the body, mind, and intellect. One must learn to give up lust, anger, greed, and establish mastery over the mind and five senses (hearing, touch, sight, taste, smell) by the purified intellect. One should always remember that all works are done by the energy of nature and that one is not the doer but only an instrument. One must strive for excellence in all undertakings but maintain equanimity in success and failure, gain and loss, and pain and pleasure.

2 The ignorance of metaphysical knowledge is humanity s greatest predicament. A scripture, being the voice of transcendence, cannot be translated. Language is incapable and translations are defective to clearly impart the knowledge of the Absolute. In this rendering, an attempt has been made to keep the style as close as possible to the original Sanskrit poetry and yet make it easy to read and understand. An attempt has been made to improve the clarity by adding words or phrases, within parentheses, in the English translation of the verses. One hundred and thirty-three (133) key verses are printed in red for the convenience of beginners. We suggest all our readers to ponder, contemplate, and act upon these verses. The beginners and the busy executives should first read and understand the meaning of these key verses before delving deep into the bottomless ocean of transcendental knowledge of the Gita. According to the scriptures, no sin, however heinous, can affect one who reads, ponders, and practices the teachings of Gita any more than water affects the lotus leaf. The Lord Himself resides where Gita is kept, read, chanted, or taught. One who reads, ponders, and practices the teachings of Gita with faith and devotion will attain Moksha (or Nirvana) by the grace of God. This book is dedicated to all the gurus whose blessings, grace, and teachings have been invaluable. It is offered to the greatest Guru, Lord Krishna, with love and devotion. May the Lord accept it, and bless those who repeatedly read this with peace, happiness, and the true knowledge of the Self. OM TAT SAT 1. ARJUNA S DILEMMA The war of Mahaabhaarata had begun after all negotiations by Lord Krishna and others to avoid it failed. Sage Vyasa, the author of Mahaabhaarata, wanted to give the blind King (Dhritaraashtra) the boon of eyesight so that the King could see the horrors of the war for which he was responsible. But the King refused the offer. He did not want to see the horrors of the war; but preferred to get the war report through his charioteer, Sanjaya. Sage Vyasa granted the power of clairvoyance and clairvision to Sanjaya. With this power Sanjaya could see, hear, and recall the events of the past, present, and future. He was able to give an instant replay of the eye-witness war report to the blind King sitting in the palace. Bhishma, the mightiest man and the commander-inchief of the Kaurava s army, is disabled by Arjuna and dying on the battleground on the tenth day of the eighteen-day war. Upon hearing this bad news from Sanjaya, the blind King loses all hope for victory by his sons. Now the King wants to know the details of the war from the beginning, including how the mightiest man, the commander-in-chief of his superior army who had a boon of dying at his own will was defeated in the battlefield. The teaching of the Gita begins with the inquiry of the blind King, after Sanjaya described how Bhishma was defeated, as follows: The King inquired: Sanjaya, please, now tell me in detail, what did my people (the Kauravas) and the Pandavas do in the battlefield before the war started? (1.01) Sanjaya said: O King, After seeing the battle formation of the Pandava s army, your son approached his guru and spoke these words: (1.02) NOTE: Beginners should not become lost in the jungle of historic proper nouns, or the names of the characters of Mah bh rata in this chapter and the Sanskrit names of various celestial controlling forces (Devas) in Chapter 10 of the Bhagavad-Gita. These names have no bearing on the main theme of the Gita; therefore, these names are either omitted or substituted by generic names in this rendition. O Master, behold this mighty army of the Pandavas, arranged in battle formation by your other talented disciple! There are many great warriors, valiant men, heroes, and mighty archers. ( ) INTRODUCTION OF THE ARMY COMMANDERS Also there are many heroes on my side who have risked their lives for me. I shall name a few distinguished commanders of my army for your information. He named all the officers of his army and said: They are armed with various weapons and are skilled in warfare. ( ) The army protecting our commander-in-chief is insufficient, whereas my archrival on the other side is well protected. Therefore all of you, occupying your respective positions, protect our commander-in-chief. ( ) WAR STARTS WITH THE BLOWING OF CONCH SHELLS The mighty commander-in-chief and the eldest man of the dynasty, roared as a lion and blew his conch loudly, bringing joy to your son. (1.12) 2

3 Soon after that, conches, kettledrums, cymbals, drums, and trumpets were sounded together. The commotion was tremendous. (1.13) After that, Lord Krishna and Arjuna, seated in a grand chariot yoked with white horses, blew their celestial conches. (1.14) Krishna blew His conch; then Arjuna and all other commanders of various divisions of the army of Pandavas blew their respective conches. The tumultuous uproar, resounding through the earth and sky, tore the hearts of your sons. ( ) ARJUNA WANTS TO INSPECT THE ARMY AGAINST WHOM HE IS ABOUT TO FIGHT see no use of killing my kinsmen in battle. ( ) I desire neither victory nor pleasure nor kingdom, O Krishna. What is the use of the kingdom or enjoyment or even life, O Krishna; because all those for whom we desire kingdom, enjoyments, and pleasures are standing here for the battle, giving up their lives? ( ) I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives who are about to kill us, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. ( ) 3 Seeing your sons standing and the war about to begin with the hurling of weapons, Arjuna took up his bow and spoke these words to Lord Krishna: O Lord, please stop my chariot between the two armies until I behold those who stand here eager for the battle and with whom I must engage in this act of war. ( ) I wish to see those who are willing to serve and appease the evil-minded Kauravas by assembling here to fight the battle. (1.23) Sanjaya said: O King, Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies facing Arjuna's grandfather, his guru and all other Kings, and said to Arjuna: Behold these assembled soldiers! ( ) Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and other comrades in the army. (1.26) ARJUNA'S DILEMMA After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Arjuna was overcome with great compassion and sorrowfully spoke these words: O Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. ( ) The bow slips from my hand and my skin intensely burns. My head turns, I am unable to stand steady, and O Krishna, I see bad omens. I O Lord Krishna, what pleasure shall we find in killing our cousin brothers? Upon killing these felons, we shall incur only sin. (1.36) Therefore, we should not kill our cousin brothers. How can we be happy after killing our relatives, O Krishna? (1.37) Though they are blinded by greed and do not see evil in the destruction of the family or sin in being treacherous to friends, why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? ( ) ARJUNA DESCRIBES THE EVILS OF WAR Eternal family traditions and codes of moral conduct are destroyed with the destruction of (the head of the) family in a war. And immorality prevails in the family due to the destruction of family traditions. (1.40) And when immorality prevails, O Krishna, people become corrupted. And when people are corrupted, unwanted progeny are born. (1.41) This brings the family and the slayers of the family to hell because the spirits of their ancestors are degraded when deprived of ceremonial offerings of love and respect by the unwanted progeny. (1.42) The everlasting qualities of social order and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43)

4 We have been told, O Krishna, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44) Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for the pleasures of the kingdom. (1.45) It would be far better for me if my cousin brothers kill me with their weapons in battle while I am unarmed and unresisting. (1.46) WHEN THE GOING GETS TOUGH, EVEN TOUGH ONES CAN GET DELUDED Sanjaya said: Having said this in the battlefield and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47) 2. TRANSCENDENTAL KNOWLEDGE Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast and who was overwhelmed with compassion and despair. (2.01) Lord Krishna said: How has the dejection come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02) It would be better, indeed, to live on alms in this world than to slay these noble personalities because by killing them I would enjoy wealth and pleasures stained with their blood. (2.05) We do not know which alternative to fight or to quit is better for us. Further, we do not know whether we will conquer them or they will conquer us. We should not even wish to live after killing our cousin brothers who are standing in front of us. (2.06) Arjuna was unable to decide what to do. It is said that expert guidance of a guru, the spiritual counselor, should be sought during a moment of crisis or to overcome the perplexities of life. Arjuna now requests Krishna for guidance. My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma). Please tell me what is better for me. I am Your disciple, and I take refuge in You. (2.07) NOTE: 'Dharma' may be defined as the eternal law governing, upholding, and supporting creation and the world order. It is the eternal relationship between the creator and His creatures. It also means way of life, doctrine, principle, prescribed duty, righteousness, right action, integrity, ideal conduct, custom, virtue, nature, essential quality, commandments, moral principles, spiritual truth, spirituality, spiritual values, and a function within the scriptural injunction or religion. 4 Do not become a coward, O Arjuna, because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjuna. (2.03) ARJUNA CONTINUES HIS REASONING AGAINST THE WAR Arjuna said: How shall I strike my grandfather, my guru, and all other relatives who are worthy of my respect with arrows in battle, O Krishna? (2.04) Arjuna had a valid point. In Vedic culture, gurus, the elderly, honorable personalities, and all other superiors are to be respected. One should not fight or even joke or speak sarcastically with superiors, even if they hurt you. But the scriptures also say that anyone who is engaged in abominable activities or supports misdeeds against you or others, is no longer to be respected, but punished. I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over all the celestial controllers, will remove the sorrow that is drying up my senses. (2.08) Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09) O King, Lord Krishna, as if smiling, spoke these words to the distressed Arjuna in the midst of the two armies. (2.10) THE TEACHINGS OF THE GITA BEGIN WITH THE TRUE KNOWLEDGE OF THE SELF AND THE PHYSICAL BODY Lord Krishna said: You grieve for those who are not worthy of grief and yet speak words of wisdom. The wise grieve neither for the living nor for the dead. (2.11)

5 People meet and depart in this world as two pieces of wood flowing down the river come together and then separate from each other (MB ). The wise, who know that the body is mortal and the Spirit is immortal, have nothing to moan about (KaU 2.22). NOTE: The Self (or Atma) is also called soul or consciousness and is the source of life and the cosmic power behind the body-mind complex. Just as our body exists in space, similarly, our thoughts, intellect, emotions, and psyche exist in the Self, the space of consciousness. Self cannot be perceived by our physical senses because Self is beyond the domain of the senses. The senses were designed only to comprehend physical objects. The word Atma has been also used in the Gita for the lower self (body, mind, and senses), psyche, intellect, soul, spirit, subtle senses, oneself, ego, heart, human beings, Eternal Being (Brahma), Absolute Truth, individual soul, and the supersoul or the supreme Self, depending on the context. There was never a time when these monarchs, you, or I did not exist, nor shall we ever cease to exist in the future. (2.12) pleasure. Peace is born in the womb of war. Sorrow exists because the desire for happiness exists. When the desire for happiness disappears, so does the sorrow. Sorrow is only a prelude to happiness and vice versa. Even the joy of going to heaven is followed by the sorrow of coming back to the earth; therefore, worldly objects should not be the main goal of human life. If one chooses material pleasures, it is like giving up nectar and choosing poison instead. Change is the law of nature change from summer to winter, from spring to fall, from the light of the full moon to the darkness of the new moon. Neither pain nor pleasure last forever. Pleasure comes after pain, and pain is followed again by pleasure. Reflecting like this, one must learn to tolerate the blows of time with patience and learn not only to endure, but also to expect, welcome, and enjoy both the joys as well as the sorrows of life. Sow the seed of hope in the soil of sorrow. Find your way in the darkness of the night of adversity with the torch of the scriptures and faith in God. There would be no opportunities if there were no problems. Destiny is born out of crisis. Einstein said: Opportunity lies in the middle of difficulties. THE SELF IS ETERNAL, BODY IS TRANSITORY 5 Just as the soul acquires a childhood body, a youth body, and an old-age body during this life, similarly, the soul acquires another body after death. This should not delude the wise. (See also 15.08) (2.13) The contacts of the senses with sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, one should learn to endure them bravely. (2.14) Because a calm person who is not afflicted by these sense objects and is steady in pain and pleasure becomes fit for salvation. (2.15) Nothing can hurt one if the mind can be trained to withstand the impulse of the pairs of opposites joys and sorrows, pains and pleasures, loss and gain. The phenomenal world cannot exist without the pairs of opposites. Good and evil, pain and pleasure will always exist. The universe is a playground designed by God for the living entities. It takes two to play a game. The game cannot continue if the pairs of opposites are altogether eliminated. Before one can feel joy, one must know sorrow. Both negative and positive experiences are needed for our growth and spiritual development. Cessation of pain brings pleasure, and cessation of pleasure results in pain. Thus, pain is born in the womb of The invisible Self (Atma, Atman, the soul, spirit, the life-force) is eternal. The visible physical body is transitory, and it undergoes changes. The reality of these two is indeed certainly seen by the seer of the truth (who knows that we are not this body, but the Atma). (2.16) The Self exists everywhere and at all times past, present, and future. The human body and the universe both have a temporary existence, but appear permanent at first sight. Webster defines Atman or Atma as the 'World Soul', from which all souls derive and the Supreme Abode to which they return. Atma is also called Jivatma or Jiva, which is the ultimate source of all individual selves. We have used the English words: Self, Spirit, spirit, soul, or individual soul interchangeably for different aspects of Atma. Our physical body is subject to birth, growth, maturity, reproduction, decay, and death; whereas the Self is eternal, indestructible, pure, unique, all knower, substratum, unchangeable, self-luminous, the cause of all causes, all pervading, unaffectable, immutable, and inexplicable. The Spirit, by whom this entire universe is pervaded, is indestructible. No one can destroy the imperishable Spirit. (2.17)

6 The physical bodies of the eternal, immutable, and incomprehensible Spirit are mortal. Spirit (Atma) is immortal. Therefore, as a warrior, you must fight, O Arjuna. (2.18) One who thinks that the Spirit is a slayer, and one who thinks the Spirit is slain are both ignorant because the Spirit neither slays nor is slain. (2.19) The Spirit is neither born, nor does it die at any time. It does not come into being nor cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20) O Arjuna, how can a person who knows that the Spirit is indestructible, eternal, unborn, and immutable, kill anyone or causes anyone to be killed? (2.21) DEATH AND TRANSMIGRATION OF THE SOUL Just as a person puts on new garments after discarding the old ones, similarly, the living entity or the individual soul acquires new bodies after casting away the old bodies. (2.22) Just as a caterpillar takes hold of another object before leaving an object, similarly, the living entity (or soul) obtains a new body before or after leaving the old one (BrU ). The physical body has also been compared to a cage, a vehicle, an abode, as well as a garment of the subtle body that needs to be changed frequently. Death is the separation of the subtle body from the physical body. The living entity is a traveler. Death is not the end of the journey of the living entity. Death is like a rest area where the individual soul changes vehicles and the journey continues. Life is continuous and endless. Inevitable death is not the end of life; it is only an end of a perishable, physical body. Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wet, or dried. It is eternal, all-pervading, changeless, immovable, and primeval. Atma is beyond space and time. ( ) The Spirit is said to be unexplainable, incomprehensible, and immutable. Knowing the Spirit as such, you should not grieve for the physical body. (2.25) In the previous verses Krishna asked us not to worry about the indestructible spirit. A question may arise: Should one lament the death of (the destructible body of) our near and dear ones at all? The answer comes: Even if you think that the physical body takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this because death is certain for one who is born, and birth is certain for one who dies. Therefore, you should not lament over the inevitable death. ( ) One should not lament the death of anybody at all. Lamentation is due to attachment, and attachment binds the individual soul to the wheel of transmigration. Therefore, the scriptures suggest one should not mourn, but pray for several days after the person s death for salvation of the departed soul. The inevitability of death and indestructibility of the soul, however, does not and cannot justify lawful but unnecessary killing of any creature, unjust war, or even suicide. The Vedic scriptures are very clear on this point in regard to killing human beings or any other living entity. The scripture says: One should not commit violence towards anyone. Unauthorized killing is punishable in all circumstances: A life for life. Lord Krishna is urging Arjuna to fight but not to kill wantonly in order to establish peace and law and order on earth as a matter of a warrior's duty. All beings are unmanifest (or invisible) to our physical eyes before birth and after death. They manifest between birth and death only. What is there to grieve about? (2.28) THE INDESTRUCTIBLE SPIRIT TRANSCENDS MIND AND SPEECH Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it, very few people know what the Spirit is. (See also KaU 2.07) (2.29) O Arjuna, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for anybody. (2.30) LORD KRISHNA REMINDS ARJUNA OF THE DUTY OF A WARRIOR Considering also your duty as a warrior, you should not waver because there is nothing more auspicious than one's personal duty in life. (2.31) 6

7 Only the fortunate warriors, O Arjuna, get such an opportunity for a righteous war against evil that is like an open door to heaven. (2.32) The righteous war is not a religious war against the followers of other religions. The righteous war may be waged even against our own evil-doer kith and kin (RV ). Life is a continuous battle between the forces of evil and goodness. A valiant person must fight with the spirit of a warrior with a will and determination for victory and without any compromise with the forces of evil and difficulties. God helps the valiant who adhere to morality. Dharma (righteousness) protects those who protect Dharma (morality, justice, and righteousness). It is better to die for a right cause and acquire the grace of sacrifice than to die an ordinary but compulsory death. The gates of heaven open wide for those who stand up to vindicate justice and righteousness (Dharma). Not to oppose an evil is to indirectly support it. Very similar ideas are expressed in other scriptures of the world. The Koran says: Allah loves those who battle for His cause in ranks (Surah 61.04). The Bible says: Happy are those who suffer persecution because they do what God requires. The kingdom of heaven belongs to them (Matthew 5.10). There is no sin in killing an aggressor. Whosoever helps and supports an aggressor is also an aggressor. Thus, all those who supported Kauravas were basically aggressors and deserved to be eliminated. If you will not fight this battle of good over evil, you will fail in your duty, lose your reputation as a warrior, and incur sin by not doing the right action. (2.33) People will talk about your disgrace for a long time. To the honorable, dishonor is worse than death. (2.34) The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35) Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36) Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way, you will not incur any sin. (2.38) Lord Krishna says here that even the violence done in the line of duty with a proper frame of mind, as discussed in the above verse, is sinless. This is the starting verse of the theory of KarmaYoga, the main theme of the Gita. The wise should wholeheartedly welcome pleasure and pain, joy and sorrow, without becoming discouraged (MB ). Two types of people are happy in this world: those who are completely ignorant and those who are truly wise. All others are unhappy (MB ). THE SCIENCE OF KARMA-YOGA, THE SELFLESS ACTION The science of transcendental knowledge has been imparted to you, O Arjuna. Now listen to the science of God-dedicated, selfless action (Seva), endowed with which you will free yourself from all Karmic bondage, or sin. (2.39) No effort ever goes to waste in selfless service, and there is no adverse effect. Even a little practice of this discipline protects one from the cycle of repeated birth and death. (2.40) The selfless action is also called Seva, KarmaYoga, sacrifice, yoga of work, science of proper action, and yoga of equanimity. A KarmaYogi works with love for the Lord as a matter of duty without a selfish desire for the fruits of work or selfish attachment to the results, and becomes free from all fear. The word Karma also means duty, action, deeds, work, endeavor, or the results of past deeds. A selfless worker has resolute determination only for God-realization, but the desires of one who works to enjoy the fruits of work are endless, which makes the mind unsteady. (2.41) THE VEDAS DEAL WITH BOTH MATERIAL AND SPIRITUAL ASPECTS OF LIFE 7 You will go to heaven if killed in the line of duty, or you will enjoy the kingdom on the earth if victorious. No matter what happens, you win. Therefore, get up with a determination to fight, O Arjuna. (2.37) The misguided ones who delight in the melodious chanting of the Vedas without understanding the real purpose of the Vedas think, O Arjuna, there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)

8 They are dominated by material desires and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of material prosperity and enjoyment. Rebirth is the result of their action. (2.43) Self-realization, the real goal of life, is not possible for those who are attached to pleasure and power and whose judgment is obscured by ritualistic activities for fulfillment of selfish desires. (2.44) Self-realization is to know one s relationship with the Supreme Lord and His true transcendental nature. The promise of material benefits of Vedic rituals is like the promise of candy to a child by the mother to induce him or her to take the medicine of detachment from the material life; it is necessary in most instances. Rituals must be changed with time and backed up by devotion and good deeds. People may pray and meditate anytime, anywhere, without any ritual. Rituals have played a great role in spiritual life, but they have been greatly abused. Lord Krishna and Lord Buddha both disapproved the misuse of Vedic rituals, not the rituals as such. Rituals create a holy and blissful atmosphere. They are regarded as a heavenly ship (RV ) and criticized as a frail raft (MuU ). A portion of the Vedas deals with three modes goodness, passion, and ignorance of material Nature. Rise above these three modes, and be Self-conscious. Become free from the tyranny of pairs of opposites. Remain tranquil and unconcerned with the thoughts of acquisition and preservation of material objects. (2.45) To the enlightened person, who has realized the true nature of the Self within, the Vedas become as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46) A scripture is like a finite pond that derives its water from the infinite ocean of Truth. Therefore, scriptures become unnecessary only after enlightenment in much the same way that a reservoir of water has no use when one is surrounded by floodwater. One who has realized the Supreme Being will not desire the attainment of heaven mentioned as the fruits of performing Vedic rituals. Scriptures, such as the Vedas, are necessary means, but not the end. Scriptures are meant to lead and guide us on the spiritual path. Once the goal is reached, they have served their purpose. THEORY AND PRACTICE OF KARMA-YOGA You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your only motive, and you should never be inactive. (2.47) This key verse of the Gita has confused some commentators and common people who interpret it to mean that one should work without expecting a fruit. This would mean that Lord Krishna should not expect Arjuna to understand and follow His teachings! No one can perform action without expecting some result. This verse means that one should not expect only favorable results of your choice and should accept all results as Prasada (Grace) from God. This is called Prasada Buddhi, BuddhiYoga or KarmaYoga. The right outlook on life develops when we fully understand that we have the ability to put our best effort into all endeavors, but we cannot pick the results of our work. We have absolutely no control over all the factors that determine the results. The affairs of the world would not run if all were given the power to choose the results of their actions or to satisfy all their desires. One is given the power and the ability to do one s respective duty in life, but one is not free to choose the desired results. To work without expecting success or good results would be meaningless, but to be fully prepared for the unexpected should be an important part of any planning. Swami Karmananda says: The essence of KarmaYoga is to go to work just to please the creator; mentally renounce the fruits of all action; and let God take care of the results. Do your duty in life to the best of your ability as God s personal servant without any regard for the personal enjoyment of the fruits of your work. Fear of failure, caused by being emotionally attached to the fruits of work, is the greatest impediment to success because it robs efficiency by constantly disturbing equanimity of mind. Therefore, duty should be performed with detached attachment. Success in any undertaking becomes easier if one works hard without being bothered by the outcome. Work is done more efficiently when the mind is not bothered continuously consciously or subconsciously with the outcome, good or bad, of an action. One has to discover this fact personally in life. A person should work without selfish motives as a matter of duty for a greater cause of helping humanity rather than just helping oneself, one's children, or a few individuals. Equanimity and spiritual progress result from selfless service, whereas work with selfish motives create the bonds of Karma as well as great disappointments. Dedicated selfless service for a greater cause leads to everlasting peace and happiness here and hereafter. The boundary of one s jurisdiction ends with the completion of duty; it never crosses the garden of fruit. A hunter has control over the arrow only, never over the 8

9 deer. Harry Bhalla says: A farmer has control over how he works his land, yet no control over the harvest. But he cannot expect a harvest if he does not work his land. When one has no desire for the pleasure of victory, one is not affected by the pain of defeat. Questions of the pleasure of success or the pain of failure do not arise because a KarmaYogi is always on the path of service without waiting to enjoy the fruit or even the flower of work. He or she has learned to enjoy the joy of service. The myopia of short-term, personal gain, caused by ignorance of metaphysics, is the root of all evils in society and the world. The bird of righteousness cannot be confined in the cage of personal gain. Dharma and selfishness cannot stay together. The desire for fruit takes one to the dark alley of sin and prevents one s real growth. Acting only in one s own self-interest is sinful. The welfare of the individual lies in the welfare of society. The wise work for all of society, whereas the ignorant work only for themselves or their children and grandchildren. One who knows the Truth does not let the shadow of personal gain fall on the path of duty. The secret art of living a meaningful life is to be intensely active without any selfish motive, as stated below: Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning worry and selfish attachment to the results, and remaining calm in both success and failure. Selfless service brings peace and equanimity of mind that lead to the union with God. (2.48) KarmaYoga is defined as doing one s duty while maintaining equanimity under all circumstances. Pain and pleasure, birth and death, loss and gain, union and separation are inevitable, being under the control of one s past deeds or Karma, like the coming of day and night. Fools rejoice in prosperity and mourn in adversity, but a KarmaYogi remains tranquil under all circumstances (TR ). The word yoga has also been defined in the following verses of the Gita: 2.50, 2.53, 6.04, 6.08, 6.19, 6.23, 6.29, 6.31, 6.32, and Any practical technique of understanding the Supreme Reality and uniting with Him is called spiritual practice, or yoga. Work done with selfish motives is inferior by far to selfless service. Therefore, be a selfless worker, O Arjuna. Those who work only to enjoy the fruits of their labor are unhappy (because one has no control over the results). (See also 2.48, 6.03, 10.10, and ) (2.49) A KarmaYogi or the selfless person becomes free from both vice and virtue in this life itself. Therefore, strive for selfless service. Working to the best of one s abilities without becoming selfishly attached to the fruits of work is called KarmaYoga or Seva. (2.50) Peace, composure, and freedom from Karmic bondage await those who work for a noble cause with a spirit of detachment and do not seek any personal reward or recognition. Such persons enjoy the joy of selfless service that ultimately leads them to the bliss of salvation. KarmaYoga purifies the mind and is a very powerful and easy spiritual discipline that one can practice while living and working in society. There is no religion better than selfless service. The fruits of vice and virtue grow only on the tree of selfishness, not on the tree of selfless service. Generally, it is thought that one works harder when one is deeply interested in, or attached to, the fruits of work. Therefore, KarmaYoga or selfless service may not be very conducive to the material progress of the individual or society. This dilemma can be solved by developing a hobby of selfless service to a noble cause of one s choice, never letting greed for the fruits dilute the purity of action. Dexterity or skillfulness in work lies in not getting bound by the bonds of one s Karma or worldly duty. KarmaYogis are freed from the bondage of rebirth due to renouncing the selfish attachment to the fruits of all work and they attain a blissful divine state of salvation or Nirvana. (2.51) When your intellect completely pierces the veil of confusion regarding Self and non-self, then you will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52) Scriptures become dispensable after enlightenment. According to Shankara, this verse means one who has rent asunder the veil of ignorance and realized the Truth, becomes indifferent to the Vedic texts that prescribe details of performing rituals for the attainment of desired fruits. When your intellect that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas shall stay steady and firm, concentrating on the Supreme Being, then you will be enlightened and completely united with God in trance. (2.53) Non-scriptural reading or reading of different philosophical writings is bound to create confusion. Ramakrishna said: One should learn from the scriptures 9

10 that God alone is real and the world is illusory. A beginner should know that only God is eternal and everything else is temporal. After Self-awareness, one finds God alone has become everything. Everything is His manifestation. He is sporting in various forms. In trance, or the superconscious state of mind, the confusion arising from conflicting views ceases, and mental equipoise is attained. Different schools of thought, cults, systems of philosophy, ways of worship, and spiritual practices found in the Vedic culture are different rungs in the ladder of yoga. Such a wide choice of methods does not exist in any other system, religion, or way or life. People s temperaments are different due to differences in their stages of spiritual development and understanding. Therefore, different schools of thought are necessary to suit different individuals, as well as the same individual as he or she grows and develops. The highest philosophy of pure monism is the topmost rung of the ladder. The vast majority cannot comprehend it. All schools and cults are necessary. One should not be confused because different methods are not meant to confuse, but one should choose wisely. Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54) The answers to all of the above questions are given by Lord Krishna in the remaining verses of this chapter. MARKS OF A SELF-REALIZED PERSON Lord Krishna said: When one is completely free from all desires of the mind and is satisfied with the bliss of knowing the Supreme Being, then one is called an enlightened person, O Arjuna. (2.55) According to mother Sarda, desires for knowledge, devotion, and salvation cannot be classed as desires because they are higher desires. One should first replace the lower desires with higher desires and then renounce the highest desires also and become absolutely free. It is said that the highest freedom is the freedom from becoming free. A person is called an enlightened sage of steady intellect whose mind is unperturbed by adversity, who does not crave pleasures, and who is completely free from attachment, fear, and anger. (2.56) Attachment to people, places, and objects takes away the intellect, and one becomes myopic. People are helplessly tied with the rope of attachment. One has to learn to cut this rope with the sword of knowledge of the Absolute and become detached and free. The mind and intellect become steady in a person who is not attached to anything, who is neither elated by getting desired results nor perturbed by undesired results. (2.57) True spiritualists have a peaceful and happy look on their faces under all circumstances. When one can completely withdraw the senses from sense objects, as a tortoise withdraws its limbs into the shell for protection from calamity, then the intellect of such a person is considered steady. (2.58) When a person learns to control or withdraw the senses from sense objects, as a tortoise retracts its limbs inside its shell in time of danger and cannot be forced to extend its limbs again until the trouble is over, the lamp of Self-knowledge becomes lighted, and one perceives the self-effulgent Supreme Being within (MB ). A Self-realized person enjoys the beauty of the world, keeping the senses under complete control like a tortoise. The best way to purify the senses and control them perfectly like a tortoise, is to engage them in the service of God at all times. The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains in a very subtle form. This subtle craving also completely disappears from one who knows the Supreme Being. (2.59) The desire for sensual pleasure becomes dormant when one abstains from sense enjoyment, or incurs physical limitations imposed by disease or old age. But the craving remains as a subtle mental impression. Those who have tasted the nectar of unity with the Supreme Being no longer find enjoyment in the lower-level sensual pleasures. The subtle craving lurks like a robber ready to rob the striver at the appropriate opportunity, as explained below: DANGERS OF UNRESTRAINED SENSES Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60) The wise always keep vigilance over the mind. The mind can never be fully trusted. It can mislead even 10

11 a Self-realized person (BP ). One has to be very alert and closely witness the wanderings of the mind. Never relax your vigilance until the final goal of God-realization is reached. Mother Sarda said: It is the very nature of the mind to go to lower objects of enjoyment, just as it is the nature of water to flow downwards. The grace of God can make the mind go towards higher objects, just as the sun s rays lift the water to the sky. The human mind is ever ready to deceive and play tricks. Therefore, discipline, constant vigilance, and sincere spiritual practice are needed. The mind is like an unruly horse that needs to be broken in. Never let the mind roam unwatched into the realm of sensuality. The path of spiritual life is very slippery and has to be trodden very carefully to avoid falls. It is not a joyous ferryboat ride, but a very difficult path to tread like the sharp edge of a sword. Many obstacles, distractions, and failures come on the path to help the devotee become stronger and more advanced on the path, just like iron is turned into steel by alternate heating, cooling, and hammering. One should not get discouraged by failures, but carry on with determination. One should fix one s mind on Me with loving contemplation after bringing the senses under control. One s intellect becomes steady when one s senses are under complete control. (2.61) One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62) Delusion or wild ideas arise from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls from the right path when reasoning is destroyed. (2.63) ATTAINMENT OF PEACE AND HAPPINESS THROUGH SENSE CONTROL AND KNOWLEDGE A disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquility. (2.64) Real peace and happiness are achieved, not by sense gratification, but by sense control. All sorrows are destroyed upon attainment of tranquility. The intellect of such a tranquil person soon becomes completely steady and united with the Supreme. (2.65) There is neither Self-knowledge nor Selfperception for those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66) The mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination the spiritual shore of peace and happiness. (2.67) A person without control over the mind and senses drifts like a ship without its rudder, becomes a reactor instead of an actor, and develops negative Karma. Greed for the pleasure of enjoying the light leads bugs to destruction; similarly, desire for the enjoyment of sensual pleasures keeps one away from Self-knowledge and leads into the net of transmigration (MB ). Therefore, O Arjuna, one s intellect becomes steady when the senses are completely withdrawn from sense objects. (2.68) A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69) Ascetics keep awake or detached in the night of mundane existence of life because they are in quest of the highest truth. One is considered awake when one is free from worldly desires (TR ). A yogi is always aware of the Spirit about which others are unaware. A sage who sees is unaware of the experience of sense objects about which others are aware. The life of an ascetic is entirely different from the life of a materialistic person. What is considered real by a yogi is of no value for a worldly person. While most people sleep and make dream plans in the night of the illusory world, a yogi keeps awake because he or she is detached from the world while living in it. One attains peace when all desires dissipate within the mind without creating any mental disturbance, just as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70) Torrents of the river of desire can carry away the mind of a materialistic person as a river carries away wood and other objects in its path. The tranquil mind of a yogi is like an ocean that takes in the rivers of desire without being disturbed by them because a yogi does not think about personal gain or loss. Human desires are endless. To satisfy a desire is like drinking salt water that 11