The term ‘moksha’ refers to the liberation of one’s soul from his mind which is
under the grip of the forces of Prakriti. Nyasa stands for the surrender. Total
surrender to God is samnyasa. Once the ego, the mind and the intellect of a person
are surrendered unto the Supreme; it is said to be samnyasa. It helps to liberate
one’s self from the operative principles of Prakriti. The forces of Prakriti in one’s
mind torture the soul continuously and that the soul intensely desires for the
liberation or total freedom from the mind. It is discussed in this chapter as to how
liberation can be attained by surrendering oneself unto God.
The ultimate aim of all individuals is liberation from bondages; internal and
external. Everyone shall one day attain the state of liberation or perfection
Arjuna asked: O Krisna, I like to know about the truth of samnyasa and thyaga (sacrifice) particularly.
Sri Krisna said: Some sages opine that samnyasa is giving up of all actions motivated by desires, while others are of the view that it is giving up of the fruits of all actions. ‘Kamyanam Karmanam nyasam’ refers to those actions generated out of desires; i.e. actions causing bondages to the soul and giving up fruits of action . It is karma sanyasa and also it is called Nishkama Karma. Nishkama Karma is considered by many as an outstanding message of Bagavad Gita to the whole world.
Some wise men view that all actions shall be given up as they contain some negative elements, while others opine that actions like sacrifices, charity and penance shall not be given up. It is not proper that all action should be shunned as it contains the seeds of evil (negative forces). Nobody can live without doing action. It is therefore desirable to do all right actions without attachment and without causing bondages. Actions performed for the welfare of others, submitting fruit of action to God will not bring any evil effect of action to the doer i.e. bondage.
Arjuna: you hear from Me about Thyaga (giving up). There are three types of thyaga, according to My view.
Jnana (real knowledge), sacrifice, alms giving and penance shall not be given up. They purify the wise man’s mind.
According to My strong view; sacrifices, alms giving and penance shall be performed without the desire of fruits of action. Desire for the fruits of action brings bondages to the soul. The secret of giving up of fruits of action is that it shall not attract bondages to one.
One should do his moral obligation but shall not perform any action, either prohibited or motivated by desires.If one does not do his moral duties due to ignorance, the giving up is called Tamasika. One should invariably perform his moral duties. We may come across with many not performing their right duties on flimsy grounds. If the employees in Governmental services do not do their moral obligations to the people by solving their problems such actions are Thamasika.
Some do not do their duties which are physically not comfortable to perform. Their giving up is Rajasika. One must do all right actions enabling the world to progress.
The duty prescribed shall be performed, invariably. But it shall be performed without attachment and desire for the fruits. All actions performed without desire for the fruits of action are Sattvika. The bondages of all actions bind the soul. All right actions shall be performed without attachment and consequent bondages.It is not the action but the bondage that matters. Doing right action and giving up the fruits for others, is Sattvika Thyaga.
Where one does not give up action not bringing happiness but gives up attachment and the bondages of action; it is Sattvika Thyaga (sacrifice). One shall not go away from doing right action but shall surrender the fruits of action to others or to the Supreme. Any action being performed for the welfare of others, taking the true ideation of the Supreme will not bring any illeffects like bondages to the soul. Right actions refine one’s mind and remove bondages of the soul.
For, even maintaining one’s body actions are necessary and that no one can give up action. A thyagi is one who gives up the fruits of action for others. One has to perform a number of functions to maintain his body. But if he performs all actions without attachment and desire for fruits he is a thyagi (renouncer).
There are three types of action as regards to an individual; welcome, unwelcome and mixed. Those who do not give up the results of their actions get the fruits even after their death. But a samnyasin who has renounced the fruits of action shall not have the enjoyment of the fruits or the pain of the bondages. One should do all right action giving up the fruits to God or others.
Arjuna; hear from Me about the five remedies of nullifying the effects of the bondages of action as given in Sankhya yoga.
There are five operating factors like the seat of action (body) the agent (doer) different senses and their movements and the fifth the Divine or the destiny. Divya here means God or destiny.
The five factors are the causes involved in the performance of all actions, right or wrong; by mind, speech or body. These five organs combined is the totality of an individual.
However if one considers that the detached atma (soul) is responsible for all actions, he is foolish with polluted mind. Atma (soul) is a particle of the imperishable Supreme entity. The soul does not to do anything. All action are performed by the mind under the influence of the forces of Prakriti; Sattva, Raja and Tama, acting within one. The soul is being tortured by the mind and that the soul does not do anything.
He who is free from the feeling of doer-ship of action is not affected by the results of worldly action, and that even if he kills all the beings without attachment, he is not affected by the ill effects of action; i.e. Karmapasa. It is not the doing of actions but doing without attachment and bondages that matters. When ‘I’ feeling or doer ship of action disappears from one’s mind all action being performed by him get sublimated or directed towards the Supreme. He becomes only an instrument of the Supreme. Those who are bound by Karmapasa are very much egoistic and stern in their views which are often wrong.
The knower, the knowledge and the object of knowledge are the three motivating factors of action. The doer, the organs and the activity are the three constituents involved in any action. All the three are essentially involved in every action or otherwise no knowledge will emerge. Therefore every individual shall strive for knowledge to be achieved by right action.
In Sankhya yoga it is clearly stated as to how the knower, knowledge and action, are influenced by the forces of Prakriti. You shall hear it right from Me.
He who knows the one imperishable and Divine existing equally in every being his knowledge is said to be Sittvika.
Where one knows that different souls exist in various beings; his knowledge is said to be Rajasika. Some ignorant persons think that the soul existing in various beings are different. They are of Rajasika by nature. Those worshipping power (Sakhteya) are with Rajasika properties. They are very much egoistic and selfish.
Where one thinks that the body or the form is the whole and everything clings to it; his knowledge is irrational and said to be Tamasika. Some think that the body has only one life or soul and that there is nothing exist apart. Some may think that God does not exist. Their knowledge is illogical and irrational and hence Thamasika.
Those actions being performed in accordance with Vedas and as prescribed by the scriptures, without the doer ship feeling and desire for fruits are Sattvika.
Those actions being performed with the desire of fruits with doer ship feeling and with difficulty are Rajasika in nature. ‘I’ and ‘My’ feelings are very predominant in men with Rajasika disposition. They do not have the real concept of God.
The actions being performed without regard to the illeffects of fruits or the final results, the ability of the doer, the pains and loss of others; are of Tamasika nature. 268 Some may do actions foolishly out of ignorance and that such actions are Tamasika.
But the actions, performed by those unattached, egoless, having mental strength and enthusiasm and disinterested in fruits are of Sattvika nature.
He who is attached to actions, miserly, desirous of torturing others and without purity of mind and who is affected by happiness and sorrow while earning money; is of Rajasika nature. A miser is very selfish. There is a saying that no money shall be lent to a miser for it is very difficult to get back the same. We may have many an example before us. Miser is greedy too.
He who is without self-control, uncultured, arrogant, deceitful, likes to rob others wealth, slothful, down hearted (unhappy) and procrastinating (delaying); is said to be Tamasika by nature. A Tamasika person is not humble, he delays all his duties to be performed. He tries not to perform a right action. He wants to live at the expense of others. Such persons are headache to the family and the society. They are mainly guided by animal instincts.
Arjuna, I shall explain the threefold classifications on the basis of influence of the three forces of Prakriti on intellect and firmness separately. Hear from Me.
He, whose intellect is based on right action and renunciation and he who knows what to do and what should not; and also knows what is kindness and what is not; what is liberation and what is bondage; is Sattvika by nature. A person with Sattvika intellect knows well as to what is right or wrong. He enjoys peace within and is very near to truth and able to know the absolute truth soon. Therefore most of his actions would be directed towards freeing the soul from the bondages of action.
He who does not know what is his moral obligation (duty) and what is not; and knows not what to do or not to do.His intellect (cognitive faculty) is said to be Rajasika. Rajasa Prakriti is the most powerful nature of an individual. Those with Rajasika nature are generally powerful and worship God in the ideational form of Supreme power. They are very much ego centered and lacking humbleness. They are identified by their intense desire towards sensual objects and are ready to do anything lawfully or unlawfully to amass money and wealth. Most of them are with demoniac (Asura) disposition. It is not desirable to have close association with them.
Arjuna, some consider adharma (forbidden act) as right action (Dharma). Their mind is filled with ignorance and darkness. They see everything in the wrong perspective. Their intellect is Tamasika. Some people do socially forbidden act as the right action. They are wrong and Tamasika by nature. Animal instincts are predominant in them.
He who controls his mind, vital airs and senses by unwavering firmness through yoga of meditation; his firmness is Sattvika. To control one’s mind he should establish firmness of mind. Firmness of one’s mind is called ‘Dharana sakti’. This power helps one to fix his mind on one object without wavering. Yoga of meditation helps to maintain firmness of one’s mind. Once a doctor took his daughter at 1 am at night by car, for she had to attend a competitive entrance Examination test, in the morning, held at a centre in another state. Seven hours journey was necessary to reach the place. She could not perform the test well as she was sleepy and tired. Though the doctor was a pious gentleman, he had no unwavering faith in God and had an element of fear in him. No person of common sense would have done such a blunder, not reaching the place a day earlier. A wavering mind is not firm on what to do or what not to do. One should take his own responsibility in every action.
Arjuna, where firmness is attained by dharma (duty), artha (material) and kama (desire); it is called Rajasika Druti (firmness). Firmness of mind or intellect can be maintained even by those motivated by material desires. But it has no spiritual relevance.There are many trying to acquire wealth and material pleasures by controlling and regulating there mental activities firmly. They are not in the desirable direction so far as spirituality is concerned.
The firmness, of evil minded persons who are, by nature not interested to give up the habits of oversleep, fear, anxiety, sorrow, vanity and arrogance; is Tamasika.
Arjuna, hear from Me about three types of happiness (enjoyments). He who
brings an end to sorrow and miseries by constant worship of the Supreme, in the
form of meditation or service to God; his happiness is said to be Sattvika.
Though in the beginning it would be sorrowful later would develop into joy
like nectar. The Sattvikia happiness helps to promote one’s spiritual
consciousness.
They may, in the beginning, face with internal and external conflicts. But in
the course of time their mind will become pure and calm and they may realize the
greatness of spiritual happiness or peacefulness.
Though sensual enjoyments seem like nectar in the beginning it may later
become unwelcome and morbid and disgusting and that such enjoyments are
Rajasika by nature.
People with Rajasika nature engage in sensual enjoyments with strong
egoistic temperament. They consider it as the greatest pleasure. The interaction
with such people makes Sattvika unwelcoming and painful. They are egoistic,
arrogant and expressing vanity.
The enjoyment one derives from over sleep, indolence (idleness) and
obstinate (stubborn) error is Tamasika.
We might have come across with many such people who take delicious food
and sleep even during day times while others are hard working. Eat, drink and
merry are the general nature of the persons with static nature (Tamasika nature).
Nobody on the earth, in the heavens and in the middle is free from the influences of the forces of Prakriti (Sattva, Rajo and Tamo gunas). Even heaven is the realm of enjoyment. If there is a place in between the heaven and the earth there too will be the influence of forces of Prakriti. It shows that Gods and human beings are under the influence of Prakriti. Gods do not mean the Supreme Self or the Paramatma, but, the imaginary forms like Sun god, Indra, Vayu deva, Agni deva and so on.
Arjuna, the moral obligations or duties of the four divisions of the human
beings; viz, Brahmana, Kshatriya, Vaisya and Sudra; emerge from their nature.
They are classified according to their innate nature.
‘Janmana Jayate Sudra, Karmana Jayete Dvija’ is a Vedic statement which
states that everybody is Sudra by birth but by right action one can become Dvija
(Brahmana), by resetting the forces of Prakriti in him i.e., by improving the
influence of Sattvika force to become predominant in one. It shows that right
actions promote Sattvika predominance in one. Other forces of Prakriti; Rajasa
and Tamasa forces can also be made predominant or not, based on actions
performed. The term Brahmana refers to only those who have realized the
Supreme (Brahma).
Controlling of mind and senses, taking up hardships in discharging ones moral obligations, purity internally and externally, kindness to forgive others mistake, straightforwardness, belief in sacred scriptures and in God, belief in the life after death etc.; are the unique qualities of a Brahmana.
Expressing valour, fearlessness, firmness, cleverness, not fleeing from battle, bestowing gifts, aristocratic bent of mind etc. are the characteristic features of Kshatriya.
Agriculture, rearing of cattle and exchange of merchandise are the right duties of Vaisya. Services to other classes are considered as the duty of a Sudra. A Sudra performs his duty mainly manually
If one performs his duty with devotion he can attain the level of the highest perfection by way of the realization of the Supreme. Hear from Me how one with inborn duty can attain the highest goal of realization of the Divine Pursa.
He who worships the Lord of the universe the Omnipresent Supreme consciousness, and doing right actions, shall verily attain perfection.
It is desirable to do one’s own duty, though devoid of merit; than performing others duty well. One shall not incur sin by not performing his duty. Everybody should perform his duty ordained by his nature. It should be done well as far as possible. An individual shall not do others duty forgetting his own obligations. If he does so it will attract sin to him. For example; the duty of a doctor is to attend his patients and to treat them properly. But if he does political activities also neglecting his own duty, he is a sinner.
Arjuna, one shall never neglect doing this duty even though it is somewhat defective. Every action must have some negative sides too, like the existence of smoke along with fire. Everybody should do their duties as along as life exists. Right action is instrumental to development.
He who is unattached, not craving for sensual enjoyments and the mind and senses are under control; shall attain the ultimate state through the knowledge of yoga.
Arjuna, know from Me, in brief, how one can attain the state of inaction, the ultimate state of realization.
An individual, with unpolluted intellect and Sattvika, regulated by diet, leaving in solitude and disinterested in worldly pleasures; his mind, speech and body keeping under control and leaving the negative factors like egoism, sternness, lust, anger and greed etc. and devoted to the yoga of meditation; becomes eligible for attaining oneness with Brahma (the Supreme consciousness). One should do all necessary to make his mind refined and pure.
A Sankhya yogi with extreme devotion who has established his identity with the Supreme and who remains cheerful and no longer carve for anything else shall attain Me.
He, who tries to know Me with extreme devotion, knows Me and My greatness and consequently attains Me.
A Karmayogi who does all actions fixing this mind on Me without the feeling of doer ship, reaches Me by My grace and attains the Supreme state.
Therefore, Arjuna, fixing your mind on Me and taking the ideation of God, even mindedly and solely devoted to Me and constantly worship Me.
Arjuna, establishing your mind in Me, try to overcome all difficulties by My grace. On the other hand if you do not follow Me due to egotism you would perish. In short the basis of all evils is egotism.
If due to egotism and ignorance you are not ready to fight for war, the Prakriti in you will cause you to do the act which you do not like. Even when one is not interested to do an act, he may be compelled to do the same act being promoted and compelled by the forces of Prakriti in him.
The God, abiding in the heart of all beings, compels them to act, according to their karma by the illusive power of Him. All beings are the vehicles of his body. In all bodies, remaining as the soul, the Supreme helps them to move forward their life cycle depending on the illusionary power, (maya) of Prakriti. It is the secret of the wheel of life cycle.
Therefore Arjuna, you seek shelter in the Supreme and that by His grace you can attain the ultimate peaceful state. Faith is the basis for every good action. One must have deep faith in God. Where one loses faith in Him, he loses peacefulness too. One story seems relevant here. Once, Acharya guru gave to a boy, a chain made of Rudraksha (beads taken from a plant) to wear. He had intense desire for acquiring objects of sensual enjoyments. The chain was first a blessing to him. Gradually that blessing became a burden to the boy, as he had to follow certain values in life. He took out the chain from his neck and threw forcefully away into the sea. There was a conflict in him to be faithful to his duties to God or not. Finally his innate nature of pleasure principle won. For many, virtue is a burden and vice is welcome. Once a poet stated ‘Light is sorrow and darkness is peace’. It is a negative poem. The troubled sea is a symbol of the tense mind and the calm one is of a peaceful mind.
Sri Krnsa said: Thus I have imparted to you the most secret and noble knowledge and that you can now think over and act according to your own will. Everyone is free to act according to his will and desire. God or Guru is not responsible for any wrong action willfully done by any person. A Guru guides you only to move in the right path. Once, a lady who had to attend an interview for a higher post in an academic institution, approached an Acharya seeking his blessings. The Acharya told her if she had adequate qualifications and true faith in Guru and God she would get the job. A gentle man present there at that time said “if she gets the job it would be taken for granted that she had deep faith in God and Guru”. She did not get the job. There are many seeking the grace of Gurus for material benefits only. They are in the wrong direction and are sinners.
Arjuna, you are extremely dear to Me and therefore hear again My supreme secret word, the most esoteric truth. I think that it would be beneficial to you.
I promise that you would attain Me provided you fix your mind on Me with devotion, worship Me and bow to me. This secret is imparted to you because you are very dear to Me. Though it seems as very simple to fix one’s mind devotedly on the Supreme, it is practically difficult for anybody other than a true devotee whose aim is only to attain God. Such devotees are very rare.
Surrender all your moral duties unto Me; the all-pervading, all powerful and all sustaining Supreme Divinity, and worship Me taking refuge in Me alone. I shall absolve you from all your sins; don’t worry. This is considered as a very important stanza of Bagavad Gita by scholars and men of wisdom. If one surrenders everything to the Supreme, all of his actions will be got purified. Humbleness and purity of mind will follow. The clean and purified mind causes the soul to merge with the Supreme. It calls for the constant penance and true devotion to God. Though we have many moral obligations the ultimate duty is to attain the Supreme.
The great secret of the Gospel of Bagavad Gita should not be imparted to anybody who lacks penance or to whom lacking devotion or to whom not willing to hear and to anybody who finds fault with Me.
He who with utmost devotion imparts the secrets of Bagavad Gita to my devotees will attain Me.There is no doubt. The secret of Bagavad Gita should be imparted only to the deserving devotees.
Arjuna, he who shall study with devotion, the discussion between you and Me shall become a true devotee of Me.
He who with devotion hears the holy ideas and truths of Bagavad Gita shall be absolved from his sins and that he will attain the world of holiness and happiness.
Arjuna, did you hear the message of Gita with due attention and did you overcome your misunderstanding arised out of ignorance? arjuna uvāca
Arjuna said: Krisna, by the grace of You all my delutions have been vanished. I do realize the truth and I shall act according to your will. I am ready to act as per your direction.
Sanjaya said to Dhrutarastra: I could hear the mysterious conversation between the great Sri Krisna and Arjuna and I am having a thrilling experience of their wonderful discussion.
Sanjaya said: By the grace of Vedavyasa I could also hear about the secret of yoga that Krisna directly imparted to Arjuna. Sanjaya was given by the saint Vedavyasa the divine power to see things going on in the distant battle field.
Sanjaya said: I am very happy to remember again and again the conversation between Sri Krisna and Arjuna and I consider it as a great virtue on my part.
Sanjaya said: I feel great wonder and anxiety, recollecting the universal form of Sri Krisna and feel happy again and again. We know that it is jovial and comfortable to recollect the memories that are wonderful, happy and soothing.
Sanjaya said: Wherever Sri Krisna, the Lord of yoga and wherever Arjuna the weilder of Gandiva bow are present; goodness, victory, glory and unfailing righteousness will follow. It is My conviction. Sri Krisna represents the Supreme consciousness and Arjuna the symbol of power. Winning of virtue will be possible only by a harmonious combination of consciousness and power. Power in the hands of one without consciousness would develop to be dangerous. Consciousness alone will not suffice. It must be supported by necessary powers too. A story of Rama of Thennaly comes to the memory. Rama was a great soul. Once his deity, the Goddess of Kali appeared before him carrying in one hand a cup filled with the drink representing knowledge and in the other hand a cup filled with the drink representing power. The Goddess asked Rama to drink from any one of the cups. Rama immediately took both the cups and drank there from. The Goddess asked him why he did against her direction. Rama replied, with a smile that he had no use of drinking from one cup alone. Even the Goddess laughed aloud hearing the replies of Rama. This means that both consciousness and power are necessary for development in any field especially in the material and intellectual realms. Even a bird’s eye view of the Gospels of Bagavad Gita, would essentially cause one to have a holy bath (Baptism) in the waters of knowledge. Let there be prosperity, happiness, love, compassion and peace with grace of the Divine light of the Supreme consciousness.