arun-banjwal

[arun-banjwal]

Those who are free from the ego of being the doer, and whose intellect is unattached, though they may slay living beings, they neither kill nor are they bound by actions.

Chapter 18 Verse 17

•COMMENTARY•

Shree Krishna now describes the pure intellect. He says that those with purified intellect are free from the false pride of being the doer. They also do not seek to enjoy the fruits of their actions. Thus, they are not bound in the karmic reactions of what they do. Previously in verse 5.10 as well, he had stated that those who are detached from results are never tainted by sin. From a material perspective, they may appear to be working, but from a spiritual perspective, they are free from selfish motivations, and therefore they do not become bound by the results of karma.

Rahim Khankhana was a famous poet saint, during the Mughal period in Indian history. Although a Muslim by birth, he was a great devotee of Lord Krishna. When he would give alms in charity, he would lower his eyes. A sweet incident is related about this habit of his. It is said that Saint Tulsidas heard of Rahim’s style of giving alms, and asked him:

aisī denī dena jyuñ, kita sīkhe ho saina

jyoṅ jyoṅ kara ūñchyo karo, tyoṅ tyoṅ niche naina [v13]

“Sir, where did you learn to give alms like this? Your hands are as high as your eyes are low.” Rahim replied beautifully and in all humbleness:

denahāra koī aur hai, bhejata hai dina raina

loga bharama hama para kareṅ, yāte niche naina [v14]

“The giver is someone else, giving day and night. But the world gives me the credit, and so I lower my eyes.” Understanding that we are not the sole cause responsible for our accomplishments frees us from the egoistic pride of doership.

[arun-banjwal]

Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion.

Chapter 14 Verse 9

•Commentary•

In the mode of goodness, the miseries of material existence reduce, and worldly desires become subdued. This gives rise to a feeling of contentment with one’s condition. This is a good thing, but it can have a negative side too. For instance, those who experience pain in the world and are disturbed by the desires in their mind feel impelled to look for a solution to their problems, and this impetus sometimes brings them to the spiritual path. However, those in goodness can easily become complacent and feel no urge to progress to the transcendental platform. Also, sattva guṇa illumines the intellect with knowledge. If this is not accompanied by spiritual wisdom, then knowledge results in pride and that pride comes in the way of devotion to God. This is often seen in the case of scientists, academicians, scholars, etc. The mode of goodness usually predominates in them, since they spend their time and energy cultivating knowledge. And yet, the knowledge they possess often makes them proud, and they begin to feel that there can be no truth beyond the grasp of their intellect. Thus, they find it difficult to develop faith toward either the scriptures or the God-realized Saints.

In the mode of passion, the souls are impelled toward intense activity. Their attachment to the world and preference for pleasure, prestige, wealth, and bodily comforts, propels them to work hard in the world for achieving these goals, which they consider to be the most important in life. Rajo guṇa increases the attraction between man and woman, and generates kām (lust). To satiate that lust, man and woman enter into the relationship of marriage and have a home. The upkeep of the home creates the need for wealth, so they begin to work hard for economic development. They engage in intense activity, but each action creates karmas, which further bind them in material existence.

The mode of ignorance clouds the intellect of the living being. The desire for happiness now manifests in perverse manners. For example, everyone knows that cigarette smoking is injurious to health. Every cigarette pack carries a warning to that extent issued by the government authorities. Cigarette smokers read this, and yet do not refrain from smoking. This happens because the intellect loses its discriminative power and does not hesitate to inflict self-injury to get the pleasure of smoking. As someone jokingly said, “A cigarette is a pipe with a fire at one end and a fool at the other.” That is the influence of tamo guṇa, which binds the soul in the darkness of ignorance.

[arun-banjwal]

Arjun, I know of the past, present, and future, and I also know all living beings; but me no one knows.

Chapter 7 Verse 26

•Commentary•

In this verse, God declares that He is trikāl-darśhī—knower of the past, present, and the future. Most of us are forgetful of even what we were thinking a few hours ago; whereas, God is omniscient. He remembers and keeps a record of the deeds, words, and even the thoughts of each individual soul of the universe throughout their life and since their infinite lifetimes. God maintains this record of the sañchit karma or the stockpile of karmas of every soul for endless lifetimes because, as the governor of the law of karma, He dispenses justice to the souls.

Shree Krishna says that He has the knowledge of everything, the past, present, and the future. However, with our finite intellect, we cannot know the Almighty God. His infinite glory, splendor, energies, qualities, and extent are beyond the comprehension of our inadequate intellect.

The Vedic scriptures state:

yaḥ sarvajñaḥ sarvavidyasya jñānamayaṁ tapaḥ (Muṇḍakopaniṣhad 1.1.9) [v25]

“God is all-knowing and omniscient. His austerity consists of knowledge.”

naiṣhā tarkeṇa matirāpaneyā (Kaṭhopaniṣhad 1.2.9) [v26]

“God is beyond the scope of our intellectual logic.”

yato vācho nivartante aprāpya manasā saha (Taittirīya Upaniṣhad 2.9.1) [v27]

“Our mind and words cannot reach God.”

rām atarkya buddhi mana bānī, mata hamāra asa sunahi sayānī (Ramayan) [v28]

“God cannot be analyzed by arguments or reached by words, mind, and intellect.”

Only God knows Himself. However, if He finds some eligible soul, He bestows His grace upon that fortunate soul, and then with God’s divine intellect, the soul gets to know God. Therefore, only by God’s grace one can know God. Our material intellect does not have the capacity to know Him

[arun-banjwal]

By performing one’s natural occupation, one worships the Creator from whom all living entities have come into being, and by whom the whole universe is pervaded. By such performance of work, a person easily attains perfection.

Chapter 18 Verse 46

•Commentary•

No soul is superfluous in God’s creation. His divine plan is for the gradual perfection of all living beings. We all fit into his scheme like tiny cogs in the giant wheel. And he does not expect more from us than the competence he has given to us. Therefore, if we can simply perform our swa-dharma in accordance with our nature and position in life, we will participate in his divine plan for our purification. When done in devotional consciousness our work itself becomes a form of worship.

A powerful story illustrating that no duty is ugly or impure, and it is only the consciousness with which we do it that determines its worth, was told to Yudhishthir by Sage Markandeya, in the Vana Parva of the Mahabharat. The story goes that a young sanyāsī went into the forest, where he meditated and performed austerities for a long time. A few years went by, and one day a crow’s droppings fell upon him from the tree above. He looked angrily at the bird, and it fell dead on the ground. The sanyāsī realized he had developed mystical powers as a result of his austerities. He became filled with pride. Shortly thereafter, he went to a house to beg for alms. The housewife came to the door, and requested him to wait a while, since she was nursing her sick husband. This angered the monk and he glanced angrily at her, thinking, “You wretched woman, how dare you make me wait! You do not know my powers.” Reading his mind, the woman replied, “Do not look at me with such anger. I am not a crow to be burnt by your glance.” The monk was shocked, and asked how she knew about the incident? The housewife said she did not practice any austerities, but did her duties with devotion and dedication. By virtue of it, she had been illumined and was able to read his mind. She then asked him to meet a righteous butcher who lived in the town of Mithila, and said that he would answer his questions on dharma. The sanyāsī overcame his initial hesitation of speaking to a lowly butcher, and went to Mithila. The righteous butcher then explained to him that we all have our respective swa-dharma, based upon our past karmas and competence. But if we discharge our natural duty, renouncing the desire for personal gain and rising above the fleeting happiness and misery coming our way, we will purify ourselves and graduate to the next class of dharma. In this manner, by doing the prescribed duties and not running away from them, the soul gradually evolves from its present gross consciousness to divine consciousness. The lecture the butcher delivered is known as the Vyadha Gita of the Mahabharat.

This message is particularly applicable to Arjun because he wanted to run away from his dharma, thinking it is painful and miserable. In this verse, Shree Krishna instructs him that by doing his prescribed duty in proper consciousness he will be worshipping the Supreme, and will easily attain perfection.

[arun-banjwal]

In that joyous state of Yog, called samādhi, one experiences supreme boundless divine bliss, and thus situated, one never deviates from the Eternal Truth.

Chapter 6 Verse 21

Commentary

The yearning for bliss is intrinsic to the nature of the soul. It stems from the fact that we are tiny parts of God, who is an ocean of bliss. A number of quotations from the Vedic scriptures establishing this were mentioned in verse 5.21. Here are some more quotations expressing the nature of God as having an infinite ocean of bliss:

raso vai saḥ rasaṁ hyevāyaṁ labdhvā nandī bhavati (Taittirīya Upaniṣhad 2.7)[v14]

“God is bliss himself; the individual soul becomes blissful on attaining him.”

ānandamayo ’bhyāsāt (Brahma Sūtra 1.1.12)[v15]

“God is the veritable form of bliss.”

satya jñānānantānanda mātraika rasa mūrtayaḥ (Bhāgavatam 10.13.54)[v16]

“The divine form of God is made of eternity, knowledge, and bliss.”

ānanda sindhu madhya tava vāsā, binu jāne kata marasi piyāsā (Ramayan)[v17]

“God, who is the ocean of bliss, is seated within you. Without knowing him, how can your thirst for happiness be satiated?”

We have been seeking perfect bliss for eons, and everything we do is in search of that bliss. However, from the objects of gratification, the mind and senses perceive only a shadowy reflection of true bliss. This sensual gratification fails to satisfy the longing of the soul within, which yearns for the infinite bliss of God.

When the mind is in union with God, the soul experiences the ineffable and sublime bliss beyond the scope of the senses. This state is called samādhi in the Vedic scriptures. The Sage Patanjali states: samādhisiddhirīśhvara praṇidhānāt (Patañjali Yog Darśhan 2.45)[v18] “For success in samādhi, surrender to the Supreme Lord.” In the state of samādhi, experiencing complete satisfaction and contentment, the soul has nothing left to desire, and thus becomes firmly situated in the Absolute Truth, without deviating from it for even a moment.

[arun-banjwal]

Action that is in accordance with the scriptures, which is free from attachment and aversion, and which is done without desire for rewards, is in the mode of goodness.

Chapter 18 Verse 23

•COMMENTARY•

Having explained the three kinds of knowledge, Shree Krishna now describes the three kinds of action. In the passage of history, many social scientists and philosophers have given their opinion regarding what is proper action. A few of the important ones and their philosophies are mentioned here.

1. The Epicureans of Greece (third century BC) believed that to “eat, drink, and be merry” was right action.

2. More refined was the philosophy of Hobbs of England (1588 – 1679) and Helvetius of France (1715 – 1771). They said that if everyone becomes selfish and does not think of others, there will be chaos in the world. So they recommended that along with personal sense gratification we should also care for others. For example, if the husband is sick, the wife should take care of him; and if the wife is sick, the husband should take care of her. In the case where helping others conflicts with the self-interest, they advised that self-interest should be given the priority.

3. Joseph Butler’s (1692 – 1752) philosophy went beyond this. He said that the idea of service to others after catering to our own self-interest was wrong. Helping others is a natural human virtue. Even a lioness feeds her cubs while remaining hungry herself. So, service to others must always take priority. However, Butler’s concept of service was limited to the alleviation of material suffering; for example, if a person is hungry, he should be fed. But this does not really solve problems because after six hours the person is hungry again.

4. After Butler came Jeremy Bentham (1748 – 1832) and John Stuart Mill (1806 – 1873). They recommended the utilitarian principle of doing what is best for the majority. They suggested following the majority opinion for determining proper behavior. But if the majority is wrong or misguided then this philosophy falls through, for even a thousand ignorant people together cannot match the quality of thought of one learned person.

Other philosophers recommended following the dictates of the conscience. They suggested that it is the best guide in determining proper behavior. However, the problem is that everyone’s conscience guides differently. Even in one family, two children have different moral values and conscience. Besides, even one person’s conscience changes over time. If a murderer is asked whether he feels bad on killing people, he replies, “Initially I would feel bad, but later it became as trivial as killing mosquitoes. I feel no remorse.”

Regarding proper action, the Mahabharat states:

ātmanaḥ pratikūlāni pareśhāṁ na samācharet

śhrutiḥ smṛitiḥ sadāchāraḥ svasya cha priyamātmanaḥ (5.15.17)[v18]

“If you do not like it when others behave with you in a certain way, then do not behave with them in that way either. But always verify that your behavior is in accordance with the scriptures.” Conduct yourself with others as you desire them to behave with you. The Bible also says, “Do to others as you would have them do to you.” (Luke 6.31)[v19] Here, Shree Krishna declares, in a similar way that action in the mode of goodness is doing one’s duty in accordance with the scriptures. He further adds that such work should be without attachment or aversion, and without desire to enjoy the results

[arun-banjwal]

These activities must be performed without attachment and expectation for rewards. This is my definite and supreme verdict, O Arjun.

Chapter 18 Verse 6

•COMMEMTARY•

Acts of sacrifice, charity, and penance should be done in the mood of devotion to the Supreme Lord. If that consciousness has not been attained, then they should verily be performed as a matter of duty, without desire for reward. A mother abandons her selfish joys to perform her duty to her offspring. She offers the milk in her breast to her baby and nourishes the baby. She does not lose by giving to the child, rather she fulfills her motherhood. Similarly, a cow grazes grass in the meadow all day long, but yields the milk in her udder to her calf. The cow does not become any less by performing its duty; on the other hand, people hold it in greater respect. Because these activities are performed selflessly, they are viewed as sacred. Shree Krishna states in this verse that the wise should perform auspicious and beneficial acts in the same attitude of selflessness.

[arun-banjwal]

To those whose minds are always united with me in loving devotion, I give the divine knowledge by which they can attain me.

Chapter 10 Verse 10

•COMMENTARY•

Divine knowledge of God is not attained by the flight of our intellect. No matter how powerful a mental machine we may possess, we have to admit the fact that our intellect is made from the material energy. Hence, our thoughts, understanding, and wisdom are confined to the material realm; God and his divine realm remain entirely beyond the scope of our corporeal intellect. The Vedas emphatically declare:

yasyā mataṁ tasya mataṁ mataṁ yasya na veda saḥ

avijñātaṁ vijānatāṁ vijñātamavijānatām (Kenopaniṣhad 2.3)[v9]

“Those who think they can understand God with their intellects have no understanding of God. Only those who think that he is beyond the scope of their comprehension truly understand him.”

The Bṛihadāraṇyak Upaniṣhad states:

sa eṣha neti netyātmā agṛihyoḥ (3.9.26)[v10]

“One can never comprehend God by self-effort based upon the intellect.” The Ramayan states:

rāma atarkya buddhi mana bānī, mata hamāra asa sunahi sayānī [v11]

“Lord Ram is beyond the scope of our intellect, mind, and words.” Now, if these statements on the topic of knowing God plainly declare that it is not possible to know him, how then can God-realization be possible for anyone? Shree Krishna reveals here how knowledge of God can be gained. He says that it is God who bestows divine knowledge upon the soul, and the fortunate soul who receives his grace is able to know him. The Yajur Veda states:

tasya no rāsva tasya no dhehī [v12]

“Without bathing oneself in the nectar emanating from the lotus feet of God, no one can know him.” Thus, true knowledge of God is not a result of intellectual gymnastics but a consequence of divine grace. Shree Krishna also mentions in this verse that he does not choose the recipient of his grace in a whimsical manner. Rather, he bestows it upon those who unite their minds with him in devotion. He next talks about what happens when we receive divine grace.

[arun-banjwal]

The karm yogis, who neither desire nor hate anything, should be considered always renounced. Free from all dualities, they are easily liberated from the bonds of material energy.

Chapter 5 Verse 3

•Commentary•

Karm yogis continue to discharge their worldly duties while internally practicing detachment. Hence, they accept both positive and negative outcomes with equanimity, as the grace of God. The Lord has designed this world so beautifully that it makes us experience both happiness and distress for our gradual elevation. If we continue to lead our regular lives and tolerate whatever comes our way, while happily doing our duty, the world naturally pushes us toward gradual spiritual elevation.

There is a sweet story that illustrates this concept. There was once a piece of wood. It went to a sculptor and said, “Can you please make me beautiful?” The sculptor said, “I am ready to do that. But are you ready for it?” The wood replied, “Yes, I am also ready.” The sculptor took out his tools and began hammering and chiseling. The wood screamed, “What are you doing? Please stop! This is so painful.” The sculptor replied wisely, “If you wish to become beautiful, you will have to bear the pain.” “All right,” said the wood, “Go ahead and do it. But please be gentle and considerate.” The sculptor continued his work again. The wood kept screaming, “Enough for today; I can’t bear it any further. Please do it tomorrow.” The sculptor was undeterred in his task, and in a few days, the wood was transformed into a beautiful deity, fit to sit on the altar of the temple.

In the same way, our hearts are rough and unfinished because of endless lifetimes of attachment in the world. If we wish to become internally beautiful, we must be willing to tolerate pain and let the world do its job of purifying us. So karm yogis work with devotion, are equipoised in the results, and practice attaching their mind to God.

[arun-banjwal]

Wherever there is Shree Krishna, the Lord of all Yog, and wherever there is Arjun, the supreme archer, there will also certainly be unending opulence, victory, prosperity, and righteousness. Of this, I am certain.

Chapter 18 Verse 78

•COMMENTARY•

The Bhagavad Gita concludes with this verse delivering a deep pronouncement. Dhritarashtra was apprehensive of the outcome of the war. Sanjay informs him that material calculations of the relative strengths and numbers of the two armies are irrelevant. There can be only one verdict in this war—victory will always be on the side of God and his pure devotee, and so will goodness, supremacy, and abundance.

God is the independent, self-sustaining sovereign of the world, and the most worthy object of adoration, and worship. na tatsamaśh chābhyadhikaśhcha dṛiśhyate (Śhwetaśhvatar Upaniṣhad 6.8) [v44] “There is no one equal to him; there is no one greater than him.” He merely needs a proper medium to manifest his incomparable glory. The soul who surrenders to him provides such a vehicle for the glory of God to shine forth. Thus, wherever the Supreme Lord and his pure devotee are present, the light of the Absolute Truth will always vanquish the darkness of falsehood. There can be no other outcome.

[arun-banjwal]

Having gained that state, one does not consider any attainment to be greater. Being thus established, one is not shaken even in the midst of the greatest calamity.

Chapter 6 Verse 22

•COMMENTARY•

In the material realm, no extent of attainment satiates a person totally. A poor person strives hard to become rich, and feels satisfied if he or she is able to become a millionaire. But when that same millionaire looks at a billionaire, discontentment sets in again. The billionaire is also discontented by looking at an even richer person. No matter what happiness we get, when we perceive a higher state of happiness, the feeling of unfulfillment lingers. But happiness achieved from the state of Yog is the infinite bliss of God. Since there is nothing higher than that, on experiencing that infinite bliss, the soul naturally perceives that it has reached its goal.

God’s divine bliss is also eternal, and it can never be snatched away from the yogi who has attained it once. Such a God-realized soul, though residing in the material body, remains in the state of divine consciousness. Sometimes, externally, it seems that the Saint is facing tribulations in the form of illness, antagonistic people, and oppressive environment, but internally the Saint retains divine consciousness and continues to relish the bliss of God. Thus, even the biggest difficulty cannot shake such a Saint. Established in union with God, the Saint rises above bodily consciousness and is thus not affected by bodily harm. Accordingly, we hear from the Puranas how Prahlad was put in a pit of snakes, tortured with weapons, placed in the fire, thrown off a cliff, etc. but none of these difficulties could break Prahlad’s devotional union with God.

[arun-banjwal]

Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed.

Chapter 2 Verse 19

•Commentary•

The illusion of death is created because we identify ourselves with the body. The Ramayan explains this as follows:

jauṅ sapaneṅ sira kāṭai koī, binu jāgeṅ na dūri dukh hoī. [v23]

“If we dream of our head getting cut, we will perceive its pain until we wake up.” The incident in the dream is an illusion, but the experience of the pain continues to torment until we wake up and dispel the illusion. Similarly, in the illusion that we are the body, we fear the experience of death. For the enlightened soul whose illusion has been dispelled, this fear of death vanishes.

One may ask that if nobody can kill anyone, then why is murder considered a punishable offense? The answer is that the body is the vehicle of the soul, and destroying any living being’s vehicle is violence, which is forbidden. The Vedas clearly instruct: mā hinsyāt sarvabhūtāni [v24] “Do not commit violence toward anyone.” In fact, the Vedas even consider killing of animals as a crime. However, there are occasions where the rules change and even violence becomes necessary. For example, in cases where a snake is approaching to bite, or if one is attacked with lethal weapons, or one’s life sustenance is being snatched away, then violence is permitted for self-protection. In the present situation, what is appropriate for Arjun, violence or non-violence, and why? Shree Krishna will explain this to him in great detail, as the dialogue of the Bhagavad Gita progresses. And in the course of the explanation, priceless divine knowledge will be revealed to shed light on the subject.

[arun-banjwal]

I regard them to be perfect yogis who see the true equality of all living beings and respond to the joys and sorrows of others as if they were their own.

Chapter 6 Verse 32

•COMMENTARY•

We consider all the limbs of our body as ours, and are equally concerned if any of them is damaged. We are incontrovertible in the conviction that the harm done to any of our limbs is harm done to ourselves. Similarly, those who see God in all beings consider the joys and sorrows of others as their own. Therefore, such yogis are always the well-wishers of all souls and they strive for the eternal benefit of all. This is the sama-darśhana (equality of vision) of perfected yogis.

[arun-banjwal]

Therefore, O best of the Bharatas, in the very beginning bring the senses under control and slay this enemy called desire, which is the embodiment of sin and destroys knowledge and realization.

Chapter 3 Verse 41

•Commentary•

Now, Shree Krishna explains how to overcome lust, the root of all evil, which is so pernicious to human consciousness. Having identified the repositories of lust, Shree Krishna asks Arjun, at the outset, to curb the desires of the senses. Permitting them to arise is the cause of our miseries, while eliminating them is the way to peace.

Consider the following example. Ramesh and Dinesh were two fellow students sharing the same room in the hostel. At 10 pm at night, Ramesh developed the desire to smoke cigarettes. He said, “I am getting the urge to smoke.” Dinesh replied, “It is so late at night. Forget about cigarettes and go to sleep.” “No…no…I will not be able to sleep until I puff the tobacco,” said Ramesh. Dinesh went to sleep, but Ramesh went out in search of cigarettes. The shops nearby had closed. It took him two hours until he finally returned to the hostel with the cigarette and had a smoke.

In the morning, Dinesh asked him, “Ramesh, when did you sleep at night?” “At midnight.” “Really! That means you remained agitated for cigarettes for two hours and when you had your puffs, you returned to the same state that you were in at 10 pm.” “What do you mean by that?” asked Ramesh. “Look, at 10 pm you did not have any desire for cigarettes, and you were peaceful. Then you yourself created the desire for them. From 10 pm to midnight, you remained agitated for cigarettes. Finally, when you smoked them, the disease, which you had created, went away, and you got to sleep. I, on the other hand, did not create any desire, and slept peacefully at 10 pm itself.”

In this way, we create desires for the objects of the senses of the body, and then become agitated by them. When we get the cherished object, the disease of our own creation gets eradicated, and we think of it as happiness.” However, if we think of ourselves as the soul and our only purpose is happiness of the soul, then it becomes easier to renounce such material desires. Shree Krishna tells Arjun to bring the senses under control, thereby slaying the lust residing in them. To accomplish this we must use the higher instruments given by God to us, as stated in the next verse.

[arun-banjwal]

This knowledge is the king of sciences and the most profound of all secrets. It purifies those who hear it. It is directly realizable, in accordance with dharma, easy to practice, and everlasting in effect.

Chapter 9 Verse 2

•Commentary•

Rāja means “king.” Shree Krishna uses the metaphor rāja to emphasize the paramount position of the knowledge He is going to reveal.

Vidyā means “science.” He does not refer to His teachings as creed, religion, dogma, doctrine, or belief. He declares that what He is going to describe to Arjun is the king of sciences.

Guhya means “secret.” This knowledge is also the supreme secret. Since love is only possible where there is a choice, God deliberately hides Himself from direct perception, thereby providing the soul the freedom to exercise the choice of loving Him or not. A machine cannot love, for it is devoid of choices. God wants us to love Him and so He gives us the option to choose Him or not, as we wish. He merely makes us aware of the consequences of what we choose, either way, and then leaves it to us to decide the path we wish to follow.

Pavitram means “pure.” Knowledge of devotion is supremely pure because it is untainted by petty selfishness. It inspires sacrifice of the self at the altar of divine love for the Supreme Lord. Bhakti also purifies the devotee by destroying pāp, bīja, and avidyā. Pāp is the stockpile of past sins of endless lifetimes of the individual soul. Bhakti burns them up as a fire burns up a bundle of straw. Bīja refers to impurities of the heart, which are the seeds of sinful activities. If the seeds exist, then destroying the results of past sins will not suffice, for the propensity to sin will remain in the heart and one will sin again. Bhakti purifies the heart and destroys the seeds of sin, which are lust, anger, and greed. However, even the destruction of the seeds is not enough. The reason why the heart becomes impure is that there is avidyā (ignorance), because of which we identify with the body. Because of this misidentification, we think of the body as the self, and hence create bodily desires thinking they will give happiness to the self. Fulfillment of such material desires further leads to lust, anger, greed, and all the other impurities of the heart. As long as the ignorance remains, even if the heart is cleansed, it will again become impure. Devotion ultimately results in realized knowledge of the soul and God, which in turn destroys the ignorance of material existence. The benefits of bhakti are described in the Bhakti Rasāmṛit Sindhu as follows: kleśhas tu pāpaṁ tadbījam avidyā cheti te tridhā (1.1.18) “Bhakti destroys the three poisons—pāp (sins), bīja (the seed of sins), avidyā (the ignorance in the heart).” Only when the three are completely destroyed, does the heart become truly and permanently pure.

Pratyakṣha means “directly perceptible.” The practice of the science of bhakti begins with a leap of faith and results in direct perception of God. It is not unlike the methodology of other sciences, where we begin an experiment with a hypothesis and conclude with a verified result.

Dharmyam means “virtuous.” Devotion performed without desire for material rewards is the most virtuous action. It is continuously nourished by righteous acts such as service to the Guru.

Kartum susukham means “very easy to practice.” God does not need anything from us; He is attained very naturally if we can learn to love Him.

[arun-banjwal]

That which seems like poison at first, but tastes like nectar in the end, is said to be happiness in the mode of goodness. It is generated by the pure intellect that is situated in self-knowledge.

Chapter 18 Verse 37

•COMMEMTARY•

The Indian gooseberry (āmlā) is one of those super-foods that are very beneficial for health. It has the Vitamin C of more than 10 oranges. But children dislike it, since it has a bitter taste. Parents in North India encourage children to eat it, saying: āmle kā khāyā aur baḍoṅ kā kahā, bād meṅ patā chalatā hai [v20.1] “The benefits of both these—eating of āmlā and the advice of the elders—are experienced in the future.” Interestingly, after eating the āmlā, in just a couple of minutes, the bitter taste disappears and sweetness is experienced. And the long-term benefits of consuming the natural Vitamin C are undoubtedly numerous. In the above verse, Shree Krishna says that happiness in the mode of goodness is of the same nature; it seems bitter in the short-run, but it tastes like nectar in the end.

The Vedas refer to happiness in the mode of goodness as śhreya, which is unpleasant in the present but ultimately beneficial. In contrast to this is preya, which is pleasant in the beginning but ultimately harmful. Regarding śhreya and preya, the Kaṭhopaniṣhad states:

anyachchhreyo ’nyadutaiva preyaste ubhe nānārthe puruṣhaṁ sinītaḥ

tayoḥ śhreya ādadānasya sādhu bhavati hīyate ’rthādya u preyo vṛiṇīte

śhreyaśhcha preyaśhcha manuṣhyametastau samparītya vivinakti dhīraḥ

śhreyo hi dhīro ’bhi preyaso vṛiṇīte preyo mando yogakṣhemād vṛinīte (1.2.1-2)[v21]

”There are two paths—one is the ‘beneficial’ and the other is the ‘pleasant’. These two lead humans to very different ends. The pleasant is enjoyable in the beginning, but it ends in pain. The ignorant are snared to the pleasant and perish. But the wise are not deceived by its attractions, choose the beneficial, and finally attain happiness.”

[arun-banjwal]

That which pervades the entire body, know it to be indestructible. No one can cause the destruction of the imperishable soul.

Chapter 2 Verse 17

•Commentary•

Shree Krishna establishes the relationship between the body and the soul, by saying that the soul pervades the body. What does he mean by this? The soul is sentient, i.e. it possesses consciousness. The body is made from insentient matter, devoid of consciousness. However, the soul passes on the quality of consciousness to the body as well, by residing in it. Hence, the soul pervades the body by spreading its consciousness everywhere in it.

Some raise a question here regarding the location of the soul. The Vedas state that the soul resides in the heart:

hṛidi hyeṣha ātmā (Praśhnopaniṣhad 3.6) [v18]

sa vā eṣha ātmā hṛidi (Chhāndogya Upaniṣhad 8.3.3) [v19]

The word hṛidi indicates that the soul is seated in the region of the heart. Yet, consciousness, which is the symptom of the soul, spreads throughout the body. How does this happen? Ved Vyas explains this concept as follows:

avirodhaśhchandanavat (Brahma Sūtra 2.3.23) [v20]

“Just as applying sandalwood to your forehead cools the entire body, similarly, the soul, although residing locally in the heart, infuses its consciousness throughout the body.”

Again, someone may ask that if consciousness is a characteristic of the soul, then how does it spread into the body? This question has also been answered by Ved Vyas:

vyaktireko gandhavat (Brahma Sūtra 2.3.26) [v21]

“Fragrance is a quality of the flower. But the garden where the flower grows also becomes fragrant.” This means that the flower is able to pass on its fragrant quality to the garden. Likewise, the soul is sentient, and it also makes the dead matter of the body sentient, by pervading its consciousness in it.