In the last verse of chapter VII Lord Krishna had introduced three new
words - adhibhuta, adhidaiva, and adhiyajna - which were new to
Arjuna. Therefore, at the beginning of chapter VIII Arjuna inquires of
Krishna, "O Lord, please tell me what is Brahman, What is adhyatma, and
what is karma? Also let me know what is called adhibhuta, adhidaiva, and
adhiyajna." Arjuna also wants to know how at the time of death a person of
steadfast mind is to realize Highest Truth.
To these questions, the Lord replies that the Supreme indestructible or
imperishable Principle of Consciousness is Brahman, while individual self
is called adhyatma. The conditions and compulsions, which bring forth the
existence of beings is called karma.
The name and form, which are sure to perish, are called adhibhuta, while
what remains after name and form are removed is Brahman known as adhidaiva
in those manifest forms. And lastly, the Lord Himself dwells as adhiyajna
in every heart as the inner witness.
And very important and apparently simple solution to realize the God is
given in the verse 5, when the Lord says, "He who departs from the body,
thinking of me alone, even at the time of death, attains My State; there
is no doubt about it."
This may appear too simplistic. We may say, "OK, I shall remember Him at
the time of death. What is so difficult about it! It is a very easy way to
Liberation!"
But this is not so simple as it appears. Because, one thinks of only those
thoughts in which one's life is immersed. A lawyer would remember court
cases, a doctor his success and failure in medical profession, a
businessman is sure to be mentally busy in his accounts of loss and
profit! An ordinary worldly man, like most of us are, would invariably be
afraid of death and would think of security of his wife (spouse) and
children. Insurance and taxes; car and bungalow, marriage and births,
success and failure all crowd his/her mind at the time of final departure.
God would be the last thing in his mind at that time of grief and fear.
What is the solution?
Thinking of whatever object one leaves the body at the time of death, that
and that alone he attains, being over-absorbed in its thought. Generally,
at the time of death, one is haunted by the thought of that object or
tendency alone that ha mostly engaged his mind during his lifetime. And as
a rule, it is the predominating thought of this moment that determines his
future destiny.
"Therefore, O Arjuna," says the Lord, "Think of Me at all times and fight.
With mind and reason thus surrendered to Me, you will doubtless come to
Me." ch. 8/7.
This is achieved by practice of Yoga, meditation, and contemplation right
from the early age! This is very important; one must take to spiritual
disciplines from the very young age itself when the mind is pure and not
affected by delusory effect of lust and greed. Celibacy, truthfulness,
non-injuring others, non-covetousness, non-jealousy simplicity and similar
virtues should be inculcated in our character to seek realization of
higher Self, the Supreme Truth.
"Such souls, who have attained highest perfection, having come to me are
no more subjected to rebirth, which is the abode of sorrow and is of
transitory nature."
All those who do not reach the final Destiny of knowing Me, even though
religious and virtuous, have to come back to earth again and again to
attain Final Liberation. Thus, charity, selfless work, and austerities are
the means to the ends, and not end in themselves. This is because they are
still in the field of Prakriti; it is the transcendental journey beyond
the three-fold nature of Prakriti - viz. sattva rajas, and tamas, that
leads the sadhaka to get established in the Highest Truth.
People with selfless motives, non-attachment and desire for total
renunciation come to Me. while people of actions with motives to get
something go to heaven and higher worlds. After spending their gains they
have to born again on the earth to complete the forward journey.
Chapter IX
The chapter IX is an important stage in the elucidation of the perennial
philosophy of eternity of Atman, as well as identity of Atman and
Paramatman. In this chapter the Lord elaborates subtlety and nuances of
Vedantic thought that goes to prove that all the stages from the
realization of "God with Form" (Sakara Brahman) to the final stage of
realization of "Eternal and Formless Consciousness" (Nirguna Brahman) are
true.
Thus, Sri Krishna calls this knowledge as very sacred, and only the
persons with sincerity, perseverance, sense-control, contemplation, and
mediation can fathom its deep meaning. Therefore, it sometimes may appear
as 'secret knowledge', accessible only to a few, but the true meaning
should be taken as 'sacred knowledge'. Everybody is potentially equipped
with the means to acquire the same.
In the first verse, the Lord says, "To you, O Arjuna, who are devoid of
crookedness, I shall now unfold the knowledge of Nirguna Brahman and
Sakara Brahman, knowing which you will be free from the evil of worldly
existence." The lord continues: this is a sovereign science, sacred to its
core, divine in its appeal, and beneficial to all. It is holy and should
be guarded as a treasure. It is an excellent way to fulfill one's goal in
life; it gives immense joy, and is attended by virtue lasting forever.
What is required is unshakable faith and honesty of purpose! That One Self
permeates this whole world, as water in the ice. Although the ice has
various forms its essence is none other than water, similarly this
multifarious world of name and form has that Supreme Consciousness as the
only substratum as their basis. He is the essence in them all.
Thus, those who cherish the manifest power forgetting the Supreme Self as
the essence suffer from ignorance, like the person who is pleased only
with counting the mango trees without tasting a single mango! The Maya
Power of the Lord deludes people by not allowing them to realize the Truth
of Self responsible for illumining the whole world. Purusha is the only
sentient being, which is the supervisor and sustainer of whole creation,
both animate and inanimate. Not knowing this truth, people are caught in
the dreadful wheel of samsara!
Most of us are deluded by the external world, and thus, thinking ourselves
to be 'body-mind' complex we are engaged in worldly pursuit of gold and
lust. Most of us live on vain hopes, perform futile actions, and boast of
fruitless knowledge under the spell of nature, which is outwardly
attractive but demonical and delusive at the core.
Fools we are, that we do not know the Supreme nature of Atman and thus,
think low of even such great souls as Sri Krishna taking Him to be just
ordinary human being. In fact, such rare souls as Rama, Krishna, Buddha,
Christ and Sri Ramakrishna etc. are the perfected embodiment of that
Supreme Consciousness that incarnates on this earth to show us the path of
true religion.
Lord Krishna here tries to tell Arjuna this great truth that God Incarnate
and Absolute Consciousness both are true only when "God with form" is
worshipped in its true spirit. It should be emphasized that conditions of
renunciation, discrimination, and love for highest truth are indispensable
for any kind of spiritual practice so as to reach and experience the state
of Yoga and know the real nature of Atman.
Various forms of God are but the purer forms of manifest Reality, while as
ordinary souls we have potentiality to express the divinity within us. In
the state of divine achievement only we can experience the truth of God.
Yoga means to attempt by one all means to reach and acquire that state.
After having introduced two paths, viz. of knowledge and of selfless
action, now the Lord introduces the third and most simple path of devotion
for the benefit of humanity. Thus the Lord says, "Constantly chanting my
name and glories, striving to attain Me, and bowing again and again to Me,
those devotees of firm resolve, even united with Me through meditation
worship Me single-minded devotion." 9/14
Jnana Yogis betake themselves to Him through their offering of knowledge,
worshiping God in His absolute and formless aspect as their very self.
Still others worship the Lord in His universal form in many ways, taking
Him to be diverse in diverse celestial forms (gods). But Sri Krishna is
kind enough to reassure such devotees as well, "Arjuna, even those
devotees who worship other gods in fact worship Me only, but such devotees
are ignorant about this fact." 9/23
"Whosoever offers Me with love a leaf, a flower, a fruit, or even water I
appear in person before that disinterested devotee of purified intellect,
and delightfully partake of that article offered by him with love." 9/26
The Lord assures such kind and compassionate treatment towards all,
including women, sinners, and low caste people. He assures t look after us
in all our difficulties and distress, if we follow the path shown by Him
and surrender to His wishes.
Chapter X
In the X chapter, the Lord sings the glory of those special beings that
are best and most blessed with His Divine manifestation. After having told
Arjuna about His True Nature as all pervading Consciousness and the basis
of all that exists, Lord goes on to tell where to find Him most visibly in
the manifest world.
In fact every virtue or vice, like discrimination, wisdom, sanity,
forgiveness, truth, control over body and mind, joy and sorrow, evolution
and dissolution, fear and fearlessness, violence and non-violence,
equanimity, contentment, austerity, charity, fame and disrepute, - these
all diverse feelings of creatures emanate from the Lord alone.
To these wonderful utterances of the Lord, Arjuna says,
"You are the Supreme Eternal, the Ultimate Resort, the Greatest Purifier;
all seers speak of you as the eternal divine Person, the Prime Deity,
unborn and all-pervading. Likewise speak the celestial sage Narada, the
sage Vyasa, and others, and so do You Yourself proclaim this to me."
"Therefore, please tell me O master of Yoga, how am I to know You through
meditation? And in what particular forms, O Lord, are You to be meditated
upon by me?" 10/18
To this Sri Krishna answers, "I am the self seated in the heart of all
beings. I am Vishnu among the sons of Aditi, the sun amongst all the
luminaries, and the moon amongst the stars. I am the most glorious of Gods
amongst all the gods, Indra. I am Shankara, Kubera, and Brahaspati. I am
mind among the senses, life force (consciousness) in all living beings; I
am the ocean among the water reservoirs, OM among all the words, and
Himalayas in the immovable. Among the trees I am the most sacred Ashwattha,
among sages I am Narada, among Pandavas I am you, Arjuna, among animals I
am the lion, among the demons I am Prahlada, and among philosophers I am
Kapila Muni..."
Thus, Lord Krishna goes on specifying in each kind of being, both living
and non-living, where He is best and most manifest. Meditating upon these
divine manifestations the Lord helps us to understand His glories better
and better.
To conclude the Lord says, "Every such creature as is glorious, brilliant,
or powerful, know that to be a manifestation of as spark of My
effulgence." 10/41
Thus ends the tenth chapter of Yoga of Divine Glories.
Chapter XI
Chapter XI is one I like very much. Having conceptually understood that
the Supreme Lord as Universal Consciousness is the basis of the 'divinity
of each soul', Arjuna had desire to see the Lord in His Universal Glory.
To this request Sri Krishna reveals Himself in the most glorious
awe-inspiring (and in fact terrifying, if one may say so) universal form.
There Arjuna sees multifarious forms, all in one diverse colors, and
different shapes. There he sees various gods and sages, Vedas and the
Rudras, there he sees entire creation both animate and inanimate in the
single body of the Lord.
Sanjay was also blessed with the power to view scenes on the battleground
so that he might describe the war to Dhritarashtra, and hence he also saw
the grandeur of the universal form of the Almighty. Sanjay described it
thus, "Arjuna saw the supreme deity possessing many mouths and eyes,
presenting many wonderful sights, decked with many divine ornaments,
wielding many uplifted divine weapons, wearing divine garlands and
clothes, besmeared all over with divine sandal pastes, full of all
wonders, infinite and having faces on all sides."
"The splendour and glory of the mighty Lord was comparable to effulgence
of thousand suns bursting forth all at once in the heaven!" XI/10-11-12
Then Arjuna full of devotion and wonder, his hair standing on end, bowed
his head to the Divine Lord and with joined palms praised Sri Krishna
thus, "Lord, I see in your body all gods and multitude of different
beings, Brahma perched on his lotus seat, so also Shiva and all rishis and
celestial serpents in their full glory. I do not perceive your beginning,
middle or end..." The praise by Arjuna is worth reading daily. It elevates
the mind to the glory of Lord. "You are the Supreme indestructible, worthy
of being realized; you are the ultimate resort of this universe, you are
the protector of Dharma, I consider you to be the eternal, imperishable,
perfect Being."
"The moon and the Sun are your eyes, your mouth blazes forth with eternal
divine Fire, and this universe is scorched by your divine radiance. You
fill the space between the heaven and earth. The hosts of god are entering
and emanating from your mouth, some with folded hands, some full of
devotion, and some wonderstruck. At times your form appears alarming and
full of terror for me understand fully, and therefore, O lord, I request
you to appear in your most beautiful form with four arms holding conch,
chakra, mace, and lotus respectively."
The Lord replies, "O Arjuna, have no fear. I have taken this form to
annihilate the non-righteous. Look, I have already killed Bhishma, and
Karna, Drona and Jayadratha, and all other Kauravas, you just have to
become my instrument/medium (nimitta) for what is already determined and
accomplished. Now be ready for the war, for if you die in your duty heaven
will be your abode, and if you win the whole earth will be your kingdom!"
In fact this chapter is very lengthy (55 verses) but I have shortened it
quite a bit. Two points must be borne in the mind, 1) THAT the Lord
reveals himself to his true devotee in some form or the other, and 2)
whatever we do is in fact already accomplished as per His wishes.
Therefore, surrendering to his wish, I should carry out one's duty with
due humility and perfection. One should engage in all righteous actions,
seeing Him everywhere, both in creation and destruction, life and death,
victory and defeat, joy and sorrow.
The last verse of chapter XI can be taken as condensed Gita, where Sri
Krishna says, "Arjuna, he who works for My sake, depends on Me, is devoted
to Me, has no attachment, and is free from malice towards all beings,
reaches ME." 11/55
Chapter XIII
This chapter contains 34 verses. It tries to highlight the fact that
individual soul contained in human body (Jiva) is in fact limited
expression of Universal Soul. We can interchange word 'consciousness' and
'soul' without harming the meaning in the least. In this chapter the Lord
defines what is true knowledge and what is ignorance.
True knower in all beings is one unitary Consciousness and rest all is
matter; in fact matter including the mind and thoughts appear sentient
because they are illumined by the Spirit. This knowledge of Purusha
(Atman) and Prakriti (Nature) is true knowledge. It is not enough to
theoretically agree with what is written in the Gita, it is mandatory that
we practice spiritual disciplines to actually experience the Truth
therein. We must be able to perceive the unity of all beings, as
expressing the same unitary consciousness, and then we can say, "I know".
This universal solidarity as experienced in deep samadhi/meditation is
real Yoga. The process is called sadhana, the performer is sadhaka, and
the object of realization (God) is sadhya. The sadhya here is Lord
Krishna, it can however, assume any divine form according to one's station
in life as regards place and time. One may also realize the Formless
Truth. The net result is the same; the sadhaka, sadhana, and the sadhya
all become one. Then the person is said to have established in knowledge.
Unity of Atman and Paramatman is what Vedanta considers to be the true
knowledge. In Vedas, Upanishads and Brahma Sutras this point is emphasized
and elaborated. The individual self is ordinarily bound, for it considers
itself formed of matter in the form of body-mind complex. The five subtle
elements Akash, Vayu, Agni, Jal, and Prithvi), the ego, the ten organs and
the mind, and five sense organs of actions all combine to form the
individual self. It is full of desires, aversion, pleasure, pain, and the
body consciousness. This all is categorized as 'the field' of Jiva.
Then the Lord goes on to elaborate the process of evolution that leads the
Jiva to the realization of his true nature, Atman, distinct from the body
and the mind. Verses 7 to 11 are important from this point of view. The
Lord says, "Absence of pride, freedom form hypocrisy, non-violence,
forgiveness, straightforwardness, service of the preceptor, purity of mind
and the body, steadfastness, self-control (7); dispassion towards the
sense objects, absence of egoism, withdrawing the mind from the thoughts
of pain and evil, birth and death, age and disease, (8); absence of
attachment, absence of self-identification with son, wife, home, etc.,
balance of mind in both favorable and unfavorable circumstances (9); and
fixity in self-knowledge, observing everywhere object of true knowledge
(God), all this leads to true knowledge. What is contrary to this is
called ignorance.
All beings animate or inanimate are born or proceed from the unity of
matter and spirit. Then, who by the eye of wisdom perceive the difference
between the matter and the Knower of the matter, and negate matter as
evolving nature, reach the Supreme Person.
Chapter XIV
Chapter XIV contains 27 verses. One can say that this chapter highlights
Samkhya philosophy about evolution of manifest world. The Lord tells how
His power - Prakriti - although insentient, is illumined by His sentience
to apparently create multifarious universe. Thus, in the third verse Sri
Krishna says, "My Prakriti (Nature) in her primordial undeveloped state is
the womb of all creatures; in that I place the seed of consciousness. The
birth of all beings follows from this combination of matter and Spirit."
14/3
This Prakriti has three constituent gunas (elements we may roughly
translate as) namely, sattva, rajas, and tamas. Combinations of these
gunas in various proportions tie the individual soul to the worldly
objects, and delude him to think that he is body-mind complex. Further,
depending on the predominance or preponderance of a particular guna, the
individual soul manifests different qualities in his/her nature.
"Of these sattva being immaculate, is illumining and flawless; it binds
the soul through self-identification with happiness and wisdom." (6)
"Rajas, which is of the nature of passion, as born of cupidity and
attachment, binds the soul through attachment for action and their
fruits." (7) And lastly, "Tamas deludes all embodied beings, as born of
ignorance; and it binds through error, sloth, and inertia (laziness)."
(8).
Every soul has inherent predominance of one or more gunas, and the
combination changes with time and place giving rise to different natural
reactions at different time and in different place. Sometimes sattva
prevails making the person happy and elated, pure and selfless, while when
rajas rules, suppressing sattva and tamas, with passion and action as the
dominant natural tendency. Tamas leads to lethargy, delusion, and vices.
Food, spiritual practices, company one keeps, and impressions from the
past life are responsible for particular set up of gunas in an individual.
Higher Self affects the gunas, but It is not affected by the se gunas.
Spiritual disciplines like devotion, worship, study of scriptures, japa,
association with saints and sadhus, etc., all help the person to become
more sattvik, the desirable and favorable state of mind. Under its
influence the reason is sharpened and becomes pure. All spiritual
disciplines are intended to make the aspirant more and more sattvik so
that he may take the Royal road to Self-realization. But it is not enough,
for to reach the Highest State of Realization of Brahman, one has to
transcend even sattva!
To this Arjuna says, "What are the marks of him who has risen above the
three gunas, and how does he conduct himself? And how, Lord, does he rise
above the three gunas?" 14/21
The answers to these questions are more or less similar to the
characteristics of as stoic minded person, sthitaprajna, as elaborated in
the second chapter. In very brief, I would recount the same. The lord
says, "Arjuna, he who feels no aversion for light, activity, or stupor
(i.e. sees sameness in all three gunas), who acts as the pure witness to
the activities of gunas, he who takes sorrow and joy alike, considers clod
of earth, stone, and gold as equal in value, views censure and praise,
honor and ignominy, friend and foe alike, he is said to be above three
gunas." And the way to reach above three gunas is through worship,
surrender, and devotion to Him, for 'I am the abode of the imperishable
Brahman, of immortality, of everlasting virtue, and unending bliss'.
Chapter XV
Chapter XV contains only twenty verses, but is considered as one of the
most instructive chapters of the Gita. Here the Lord further clarifies his
true nature, and tells us why He is called Supreme Person -Purushottama.
The creation is compared with a huge Ashwattha Tree without beginning and
end. Its roots are upwards in the primal Being; its stem is the creator
God, and its leaves the Vedas. The branches of this tree represent the
different creatures nourished by the three gunas (sattva, rajas, and tamas)
and having sense-enjoyments as their tender leaves. The ego and latent
desires that bind the soul also spread in all regions, higher as well as
lower.
Thus, this huge tree, which overpowers and binds every soul, must be
confronted by every sadhaka to seek liberation. How? By cutting it down by
the formidable weapon of dispassion. "Those non-deluded ones, who are free
from pride and infatuation, who have conquered the vice of attachment and
who dwell constantly in God, whose desires have completely disappeared
(freed from all pairs of opposites) such then attain that imperishable
supreme state." What is that place? Where is it? "Having reached which,
men do not return that is the supreme state; neither the sun, nor moon,
nor fire can illumine it." 15/6
Then the Lord repeats the necessity of constant absorption in His thought,
contemplation, and meditation, and a beautiful statement is now made: "It
is I who am installed in hearts of all. Memory, wisdom, and ratiocinative
faculty also emanate from Me. it is I whom the four Vedas seek to know;
nay, it is I who am the author of the Vedas as well as the knower of the
Vedas." 15/15
Sri Krishna talks of two kinds of entities, one perishable and the other
imperishable; the bodies of all beings are perishable, while the Jeevatman
or soul within is said to be imperishable. Further, the Lord distinguishes
between two imperishable, individual soul (Still within the spell of Maya)
and Paramatman (Ultimate Self) whom Sri Krishna represents. The Universal
Soul or Imperishable Lord or Perfect Person interpenetrates the three
worlds and beyond, sustains them all, but remains untainted by anything
therein.
(Such difference between Jeevatman and Paramatman points to qualified
monism philosophy. But no one but can speak or write other than this
philosophy, for this is the highest expressible thought possible. Even
Advaita Vedanta or Pure Monism has to expound its precepts in the similar
language. Therefore, while Shankara extracted pure Advaita meaning from
the Gita, others were happy to declare dualistic trends in it.)
Chapter XVI
Chapter XVI deals with the division between divine and demoniacal
properties or qualities in a human nature. The lord repeats the
qualifications like fearlessness, purity, self-control, charity, devotion,
equanimity, kindness towards all creatures, forgiveness, fortitude etc.,
etc., these are all the marks of one who is naturally endowed with divine
qualities. And what are the contrary or demoniacal properties? Hypocrisy,
arrogance, pride, anger, harshness, and ignorance these are the marks of
the one who is born with demoniacal propensities.
Divine virtues are regarded as conducive to liberations, while evil
tendencies lead to bondage and downfall. The world would always have both
types of men. Most of us do not know what is right activity and where to
stop; therefore, we do not possess purity, or good conduct, or truth. We
delude ourselves by taking falsehood as truth, and unreal as real, and
lead to personal as well as collective destruction, chaos, and sorrow.
Most of us are given to sensuous pleasure alone, believing that the
highest and limit of joy consists only in this. When our crude hedonistic
expectations are thwarted we give way to anger and unlawful conduct to
hold power, privilege, and wealth.
'Passion, anger, and greed, these three constitute the triple gate to hell
leading to damnation of soul. Therefore, one should shake off all these
three,' says the Lord. "Let the scripture be your authority in determining
what aught to be done, and what aught not to be done. Knowing this, you
should do here only such actions as is sanctioned by the scriptural
ordinance." 16/24
Chapter XVII
In this chapter the Lord describes what is right faith, charity, penance,
and sacrifices, and also tells us which are the better religious and
social activities that one should seek to perform. He says, just as there
are three kinds of men, sattvik, rajasik, and tamasik, on the similar
lines one can differentiate or group faith, charity, disciplines,
austerities, etc. in these three types. For instance,
"Men of sattvik disposition worship the gods, those of rajasik disposition
worship, yakshas and lower gods, and even demons. While persons of tamasik
nature worship spirits and ghosts." 17/4
It is not always virtuous or religious when people perform austere
penances or torment their bodies against the injunctions of scriptures or
out of hypocrisy and egoism. They do not progress on the path of god
realization. There is also the question of food; some food is sattvik,
other is rajasik, and lastly there is food for tamasik people to enjoy.
The food which promotes longevity, intelligence, strength and happiness
and which is simple, sweet and bland is sattvik food. Rajasik people enjoy
acid, bitter, hot pungent food, which might cause pain or illness, while
stale, putrid and/or polluted food comes under the category of tamasik
disposition.
Sacrifices and penances performed as per the scriptural injunctions and
with selfless motive are sattvik, while performed for personal or family
or any gains are rajasik, and when ignorant and inefficient people perform
these without faith and without proper procedure are said to be tamasik.
Austerities of the body are worship of gods, elders and wise, purity and
continence, when the speech is non-offensive, truthful, and agreeable it
is called austerities of speech, and cheerfulness, serenity, habit of
mediation, and self control are the austerities of the mind.
'Om Tat Sat' is declared to be the threefold designation of the Absolute.
'Om' is primal word, 'Tat' is pronounced with the idea that everything
belongs to Him (Tat), and the divine name 'Sat' is employed in the sense
of truth, goodness, and praiseworthy act. Our all activities including
spiritual disciplines should conform to this principle of 'Om Tat Sat',
and should be all sattvik.
Chapter XVIII
The most elaborate last chapter consists of 78 verses. It summarizes the
whole Gita for the benefit of Arjuna and the whole mankind. Again this
chapter starts with Arjuna asking the difference between Sannyasa (Yoga of
Renunciation) and Tyaga (Yoga of work without attachment), as if to revise
and give finality to what he had already understood.
Jnana yogi and Advaita Vedantins believed that all kinds of actions are
contrary to knowledge, and therefore, must be renounced. Thus, forest
retreat (sannyasa) was given the higher honor and respect as the means to
seek higher knowledge. To counter this pathological trend, Sri Krishna
opened up new vistas for common people who live in the world and are
householder devotees.
Sri Krishna partly agrees with the upholders of total renunciation when he
says that sattvik acts of penance, gift, sacrifice, and austerities should
not be given up. Selfless actions without consideration of the outcome are
the best way to purify heart, intellect, and mind.
A question naturally comes to mind. All people are engaged in various
activities. Some are well placed as priests in a temple/mosque/church,
others hold power and position in factories, institutes, and offices, many
labor hard in mills and industries in hot sun, still others have to do
menial work of cleaning drainage, garbage and sewage disposal, etc. then
it might come to our mind that some work is degrading while other is
uplifting. Is it so? No, says the Lord! 'Better is one's duty, though
devoid of merit, than the duty of another well executed. He, who performs
the duty enjoined by his own nature, does not incur sin.' 18/47
"Arjuna, one should not abandon one's duty which attaches to him from his
very birth, even though defective. All undertakings, indeed, are tainted
with some blemish or the other, just as fire is clouded by smoke." 18/48
Thus, Lord indirectly prompts Arjuna (and us also) to fight war. And also
says in the verse 59, "If, prompted y egoism, you think 'I will not
fight', this determination of yours is vain; nature will compel you to
fight." As the last parting gift, Sri Krishna reassures Arjuna, thus, "Fix
your mind on Me, be devoted to Me, worship Me and bow to Me; so shall you
without doubt reach Me. This I truly promise to you; for you are dear to
Me." 18/65 And further, "Surrendering all duties to Me, seek refuge in Me
alone. I shall absolve you of all sins, grieve not." 18/66
And then as the last gesture of magnanimity, the Lord inquires, "Has this
been heard by you with one-pointed mind, O son of Kunti? Has your
delusion, born of ignorance, been destroyed? 18/72 and truly, the illumine
soul of Arjuna bursts forth with revealed truth, "O Krishna, my delusion
is destroyed and, through Your Grace, I have gained knowledge and memory
of my true Self. I stand freed from doubts; I shall, therefore, carry out
your bidding." 18/73
Lastly, Sanjaya concludes the Gita by telling his opinion to the King
Dhritarashtra, "Thus I heard the marvelous and thrilling conversation
between Sri Krishna and the high souled Arjuna." (74) "O King,
recollecting again and again, this wonderful and sacred dialogue, I
rejoice over again and again. (76) "Wherever is Sri Krishna, the Lord of
Yoga, and wherever is Arjuna, the wielder of the Gandiva Bow, assured are
there prosperity, victory, glory, and righteousness; this my conviction."
18/78
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