Comments On Hinduism P3 1 2 4

15th Jan 2000

Chapter 11 -- The Vision Of The Cosmic Form

Arjuna said: Thy instructions on the grand Mystery, the highest spiritual Truth, imparted to me out of thy abounding grace, have dispelled my delusion.

O lotus-eyed One! From Thee i have heard at length about the origin and dissolution of creatures as also about Thy greatness that knows no decay.

Thou art, O Lord Supreme, even as what Thou hast declared Thyself to be. Yet I now desire to see that form of Thine as the Lord of all.

If, O Lord, Thou think me worthy of experiencing that immutable form of Thine, then deign to reveal the same to me, O Thou Master of all Yoga!

The Blessed Lord said: Behold, O Partha! My manifold forms in their hundreds and thousands--all divine and all of varied hues and shapes.

Behold the Adityas and the Vasus, the Rudras and the Asvins, and the Maruts likewise--behold these marvels unseen by any before, O scion of Bharata's clan!

O conqueror of sleep! Behold here and now the whole of this universe of conscious and unconscious entities as also anything else you desire to experience--all abiding as a unity in My body.

You cannot have an experience of Me merely with your physical eye. I therefore give you the power of divine vision. Behold with that My power as the Lord of all.

Sanjaya said: So saying, Hari, the Master of all spiritual powers, now revealed to Arjuna His transcendent form as the Lord of the universe.

Having countless faces and eyes; exhibiting countless features; provoking wonder; bedecked with countless celestial ornaments; equipped with countless divine weapons held aloft;

Wearing heavenly garlands and vestments; anointed with celestial unguents and perfumes; replete with incredible, marvelous features--a divinity boundless and all-seeing.

What brilliance there would have been if a thousand suns were to blaze forth all of a sudden in the sky--to that was comparable the splendor of that great Being.

There in the body of that God of all divinities, the son of Pandu then saw the whole universe--a multiplicity abiding unified in His being.

Thereupon Arjuna, struck with amazement and his hairs standing on end, bowed down before the Lord and said with hands folded in salutation.

Arjuna said: In Thy form I see, O Lord, all the Devas and all the varied hosts of other beings--the divine Rsis, the celestial serpents and likewise Brahma the Lord of creation, seated on his lotus throne.

I see Thee in Thy all-encompassing form everywhere--with myriad arms, myriad trunks, myriad mouths, myriad eyes. O Lord of all! O the All-formed! I see not Thy beginning, Thy middle, or Thy end.

Diademed and armed with mace and discus, I see Thee, boundless Being, shining everywhere as a mass of light difficult to look at, like the blazing fire or the incandescent sun.

In my view Thou art the Supreme, Imperishable Being to be realized--the world's ultimate refuge and the guardian of eternal law, most ancient and perennial.

I see Thee--beginning-less, middle-less and endless; infinite in puissance; of boundless energy active everywhere; having the sun and the moon for eyes; with a face luminous like a flaming fire; and with spiritual radiance energizing everything. [Our right eye represents sun, left eye represents moon. In Chinese words, combining the two, (za and yeh) means bright (ming.)]

O High-souled One! All the three worlds tremble with fear at the sight of this wondrous, awe-inspiring form of Thine--the one existence that fills all space betwixt heaven and earth and all the quarters as well.

Verily, these bands of Devas enter into Thee, while others, awe-struck, stand with hands joined in salutation. Hosts of sages and celestial singers cry 'Hail' unto Thee, and extol Thee with hymns of abounding praise.

And the Rudras, Adityas, Vasus and Sadhyas; Visvas, Asvins, Maruts and Manes; and the hosts of Gandharvas, Yaksas, Asuras and Siddhas--all view Thee in utter amazement.

At the sight of Thy stupendous form, with faces, eyes, arms, trunks, thighs and legs in myriads, and Thy numerous fangs of forbidding appearance--the whole world, O mighty One, is trembling in awe, even as I.

When I see Thy form reaching up to the skies and shining in varied hues, when I see Thy face with mouth wide open and eyes large and glowing bright, I feel shaken to the core of my being with awe. O All-pervading One! My strength is exhausted and my mind is without peace.

Even by beholding thy faces, resembling the fire of cosmic destruction and striking terror with the fangs, I lose all sense of direction as also my presence of mind. O Thou the Lord of all and the home of the worlds! be propitious unto me!

All these hosts of kings, along with the sons of Dhrtarastra, Bhisma, Drona and yonder Karna, as also the principal warriors on our side--all are rushing headlong into Thy fearful mouth set with terrible fangs. Some are seen with their heads crushed and caught in the gaps of Thy teeth.

As the swift-flowing waters of numerous rivers rush verily towards the sea, so these heroes among men are rushing into Thy flaming mouth.

As moths swarm swiftly into a flaming fire and perish, so do these men rush headlong into thy mouth to meet with sure destruction.

Thou laps up all these worlds around, devouring them with Thy flaming mouth. Thy luster, striking awe into the minds of all, fills this entire universe with its radiance and scorches it, O Visnu!

Deign to tell me who Thou art with this awe-inspiring form. To Thee, O Supreme Lord, my salutation, and also my prayers for Thy grace. I wish to know more about Thee, the Primal Being, as also of Thy purpose here, of which I am in ignorance.

The Blessed Lord said: I am the mighty world-destroying Time, engaged here in annihilating all beings. Even without you, not one of all the warriors arrayed in these rival armies shall survive.

Therefore arise! Win renown! And destroying your enemies, enjoy the prosperous kingdom. For these warriors have already been slain by Me. Be you but an instrument thereof, O thou master-bowman, Arjuna.

Kill Drona and Bhisma, Jayadratha and Karna, as also these other heroic warriors, who are already doomed by Me. Fight on, and you shall conquer the enemies in battle.

Sanjaya said: Hearing this declaration of Krsna, Arjuna, with his frame trembling, saluted Him again and again with joined palms. Prostrating himself before Him in utter awe, Arjuna addressed Him in faltering voice.

Arjuna said: Rightly do the worlds rejoice and delight in glorifying Thee. In Thy presence the Raksasas melt away in fear in all directions, while the hosts of Siddhas bow in adoration.

O High-souled One! Why should they not bow down to Thee who art the highest of all beings and the primal cause of even Brahma the creator! O Infinite One! O Lord of all Gods and the Abode of all the worlds! Thou art that imperishable Being who is both existence and non-existence as also that which is beyond them both.

Thou art the first of all divinities and the most ancient of all beings. Thou art both the knower and the known as also the supreme Abode. O Thou of countless forms! By Thee the whole universe is pervaded.

Manifested as Vaju the god of winds, as Yama the god of death, as Varuna the god of the seas, and as the moon with the hare-mark on the face--thou art the Progenitor of all and the source of him as well. Hail, hail unto Thee a thousand times! Hail, hail again and yet again.

Salutations unto Thee, the All-formed, from before, from behind and from all directions! Infinite in puissance and limitless in might, thou pervades everything and Thou art verily the All.

O Un-decaying One! If, without knowing Thy greatness and taking Thee only to be a friend, I have, out of ignorance or love, alone or even in company, addressed Thee discourteously in fun, while playing, relaxing, sitting or feasting, with words such as, "O Krishna! O Yadava!"--I beseech Thee, O Boundless One, do pardon me for the same.

Thou art the father of the world--of all that is moving and unmoving. Thou art the object of its worship, the most venerable of its Teachers. In all the worlds there is not another equal to Thee, much less one greater, O Thou of incomparable puissance!

Therefore greeting Thee with my body stretched in prostration, I beseech Thee, O Worshipful One, to be gracious unto me. Bear with me as a father with a son, as a friend with a friend, and as a lover with his beloved.

Seeing this form unseen before, I am overjoyed but my mind is also perturbed with fear. Reveal to me that other familiar form of Thine and be gracious unto me, O Thou God of all gods, and Indwelling Spirit of the worlds.

I desire to see Thee as before crowned with a diadem, and holding a mace and discus in hand. Deign to assume that four-armed shape, O Thou of a thousand arms and of universal form!

The Blessed Lord said: Out of My grace, I have, by My divine power, revealed to you this transcendent form of Mine--infinite, primeval, radiant and all-inclusive. Never has it been seen by any one before except by you.

Except by you none in this world could see Me in this Cosmic Form--be it by Vedic study, by sacrifice, by good works, by rituals, or by severe austerities.

Fear not; for be bewildered at seeing this awe-inspiring form of Mine. With fear assuaged and a heart full of joy, behold now this, my familiar form, again!

Sanjaya said: Saying thus to Arjuna, Krishna revealed again his own familiar form. Having thus assumed that gentle form, the Exalted One comforted the awe-struck Arjuna over again.

Arjuna said: Seeing this gentle human form of Thine, O Janardana, I am now composed and restored to my natural state of mind.

The Blessed Lord said: This form of Mine which you have seen is extremely difficult to behold. Even Devas themselves are ever eager to see it.

Neither by Vedic study, nor by austerities, nor by charities, nor by sacrifices could one behold Me in the way you have done. (only by meditation)

But, O Arjuna. Thou great warrior! Through unswerving devotion this form of Mine may be known in truth and in reality, may be experienced and entered into.

Whoever works for Me, looking upon Me as the goal; whoever is My devotee, free from attachments and from antagonism to any being--such a man, O son of Pandu, shall enter into Me.

Chapter 12 --Communion Through Loving Devotion

Arjuna said: There are Thy ever-steadfast devotees who love and worship Thee in the above way; there are again others who contemplate on thee as the Imperishable Un-manifest--which of these has a greater understanding of Yoga.

The Blessed Lord said: Those I consider as the most perfect in Yoga, who with their minds fixed intently on Me in steadfast love, worship Me with absolute faith.

Those who are devoted to the Imperishable, (Krsna) -- who is the firm support of the world and is also un-definable, un-manifested, transcendent, motionless, eternal and all-pervading--even they reach Me alone, striving with their senses controlled, and with mind tranquillized and set on the welfare of all.

The obstacles facing those devoted to the Impersonal Absolute (Krsna, Spirit) are far greater; for the way of an unclear ideal is difficult for an embodied being to understand or follow.

But, O son of Prtha, soon will I lift from this ocean of death-bound worldly existence, those whose minds are ever set on Me--those who abandon to Me the fruits of all their actions together with the sense of agency thereof, and who worship Me, meditating on Me (the Mark on the forehead) as their sole refuge and their only love.

Fix your mind on Me alone; let your reason penetrate into Me; without doubt you will then abide in Me alone for ever more.

If you are unable to fix your mind steadily on Me then try to reach Me through the systematic practice of concentration.

If you are not capable of practicing systematic concentration, then devote yourself wholeheartedly to works of service to Me. Thus working for Me, man can attain to perfection. (Third class of cultivation)

If even this is too difficult for you to perform, then taking refuge in Me and thus controlling the mind, give up the fruits of all your actions.

Than practice of disciplines, a clear intellectual understanding is better. Than such understanding, meditation is better. Even better than meditation is the abandonment of the fruits of action. (like a seer) For, such abandonment is immediately followed by peace.

Friendly and compassionate to all and without any touch of hatred; devoid of possessiveness and arrogance; ever content and contemplative; alike in happiness and misery; self-controlled and firm in conviction; dedicated to Me with all his heart and all his soul--dear to Me is a man who is thus devoted.

Who causes fear to none and whom none can frighten, who is thus free from the agitation of the moods caused by euphoria, anger, and excitement--such a person too is dear to Me.

Desire-less, pure, resourceful, unattached, unworried and without any sense of self-centered agency -- a devotee thus endowed is dear to Me.

He who is free from elation, anger, sorrow, and craving, who neither seeks the pleasant nor shuns the unpleasant--dear to Me is the man who is thus devoted.

Alike to friend and foe, alike in honor and insult, alike in heat and cold, alike in praise and blame--unattached, contented, homeless, (except cultivation at home) and steady in mind--dear to Me is a man who is thus devoted.

Whosoever ever seek to follow the virtuous path to Immortality (liberation not salvation) thus set forth, with a mind full of faith and acceptance of Me as their supreme goal--exceedingly dear to Me are men who are thus devoted.

Chapter 13 -- Differentiation Of The Knower From The Known

The Blessed Lord said: This body, O son of Kunti, is called the Ksetra, the field. He who knows it is the Ksetrajna or the Spirit who knows the field. So say those versed in this subject.

Know Me, O scion of the Bharata race, to be the Ksetrajna (Spirit) in all Ksetras. (bodies) The knowledge of the distinction between Ksetra and Ksetrajna alone is real knowledge according to Me. [Or Spirit (Ksetrajna) inside your body (Ksetra)]

Hear from Me in brief what the Ksetra is, of what nature it is, what its modifications are, and from what causes what effects have sprung. Also know who the Ksetrajna (Krsna) is and what his powers consist in.

In many and different ways have the Rishis sung about this subject in metres of varying description. The well-reasoned and definitive aphorisms of the Brahma-sutras too have discussed it.

The five great elements, the I-sense, the intellect, and the Un-manifested; (Spirit) the ten organs along with the mind as the eleventh, and the five objects of the senses; desire, hatred, pleasure and pain; the body, consciousness, and will--such is a brief description of the Ksetra with all its modifications.

Freedom from self-importance, unpretentiousness, non-violence, patience, straight-forwardness, service of the teacher, cleanliness, steadfastness, and self-control;

Abhorrence of sensuality, self-effacement and perception of evil and misery in birth, death, old age and sickness;

Detachment from property and family members, non-identification with them and their fortunes, and constant evenness of mind in favorable and unfavorable situations;

Practice of unswerving devotion through contemplation on Me as one's 'own', resort to solitude, and abhorrence of vulgar company;

Constant application to the study of spiritual texts and practice of spiritual disciplines and a clear comprehension of the goal of spiritual enlightenment and the destiny of man--all these described before constitute knowledge; what is opposed to it is all ignorance.

I shall now declare the Object which ought to be known, by knowing which one attains to immortality. It is the Supreme Brahman, (Krsna) the eternal Being who cannot be described either as existent or non-existent.

His hands and feet are everywhere. His eyes, ears and mouth grasp everything. His face is in all directions. He is the transcendent Spirit, enveloping all that exists in the world.

By His power the faculties of the senses function, but sense organs He has none. He is the support of all things, but they do not affect Him. He transcends Nature and its functions, but these constitute the objects for His enjoyment. (If you take Brahman as Krsna or Spirit you wouldn't go wrong.)

He is within and without all beings. Though unmoving, He looks like one moving. He is both far and near--far to the ignorant and near to the knowing ones. Owing to subtlety, He cannot be known like gross objects.

He, whom aspirants seek to know, is the impartial Whole, yet does He seem to dwell in all beings as if divided into many. He is the generator and supporter of all beings, and their devourer too.

The self-luminous light of consciousness revealing even all that is luminous, He is beyond obscuration by the darkness of ignorance. He, the light of knowledge, He, the quest of knowledge, He, the way to whom is knowledge--in the innermost recess of all beings is He established.

Thus has been briefly expounded what the Ksetra (Body) is, as also what constitutes knowledge and the object of knowledge. My devotee who understands these verities becomes worthy of My state.

Know both Prakrti and Purusa (both are attributes of Krsna) to be beginning-less, eternal verities. Know also that all change-able objects and attributes are sprung from Prakrti.

Prakrti is the cause of the formation and functioning of the body and the senses, while it is the Purusa (human mind) that experiences pleasure and pain, joy and sorrow.

Seated in bodies, which are the products of Prakrti, the Purusa enjoys the objects and qualities born of Prakrti. Attachment to these objects is the cause of the Spirit getting embodiments in evil or exalted wombs.

In this body there is also the Transcendent and the Supreme Spirit, who is described as the Supreme Self and Sovereign Lord, the unconcerned Witness, the Sanctioner, the Supporter and the Enjoyer. (These terms are to confuse readers.)

Whoever thus knows the Purusa and Prakrti along with its effects, will never be born again, whatever be his mode of living.

There are some who perceive the Atman within themselves by the practice of meditation with a purified mind. There are also others who approach Him through the discipline of knowledge or of work. (Atman is Krsna.)

There are still others, who, being unfit to follow the disciplines described before--for they lack the knowledge of the Yoga Sastra and the Vedas--, adopt forms of worship under instruction from teachers or elders. Full of faith in these instructions heard, and following them sincerely as their only refuge, they too certainly overcome the cycle of births and deaths.

O thou the best of the Bharata clan! Whatever there is born--whether moving or unmoving--it has come into being due to the union of Ksetra and Ksetrajna.

He really sees who perceives the Supreme Lord alike in everything--as the Imperishable Substance abiding amidst perishing phenomena.

For, he who perceives the Lord's presence alike everywhere no longer works against his own spiritual well-being. (If you know Tao is in all) He therefore attains to the Supreme Goal.

He is the real seer who perceives that Prakrti alone is doing all works and that the Atman, the true Spiritual Self, (or Krsna) is the action-less witness.

When one perceives the manifold objects as centered in the One (Krsna) and as evolved from It as well--then he attains Brahman. (Krsna)

That highest Self, (Krsna) being the immutable and un-originated Spirit beyond Nature, is free from all action and stain, though dwelling in the body.

Just as the all-pervading Akasa, because of its subtlety is not stained by anything, so this Atman, (Krsna) though abiding in all bodies, is never affected by any impurity.

Just as the single sun illumines the whole universe, so the Indwelling Spirit enlivens all bodies.

Whoever perceives by spiritual insight the distinction between Ksetra and Ksetrajna as also the freedom of the Spirit (Krsna) from the hold of Nature, they reach the Supreme. (Krsna)

Chapter 14 -- Division According To The Three Gunas

The Blessed Lord said: I shall now expound to you again that knowledge relating to the Supreme Being, the most exalted of all forms of knowledge, by gaining which all sages passed from this state of bondage into the highest perfection.

Those who have attained unity with My nature through this knowledge are not born again even at the beginning of a new creative cycle, nor are they subjected to the distress of dissolution.

The Great Nature Prakrti is like a womb to Me. I deposit therein the germ of creation, the creative impulse out of which everything comes into being.

O son of Kunti! All creatures, whatever might be the womb from which they are born, have really the Great Nature as the womb--the source of their origin. And I am their father, the bestower of the seed.

The three Gunas of Sattva, Rajas and Tamas born of Prakrti, bind down the immortal soul to the body in its embodied state.

Among these, Sattva is luminous and harmonious due to its essential purity. It binds the soul, O sinless one, with the feeling 'I am happy, I am full of knowledge.'

Know Rajas to be passion-based, and productive of longings for unattained objects and attachment for those in one's possession. It binds the soul, O son of Kunti, by entangling it in action.

As for the Guna known as Tamas, it is ignorance-born and is productive of delusion in all beings. It binds the soul, O scion of the Bharata clan! with the obsession of a disposition characterized by negligence, indolence and sleepiness.

Sattva enslaves one to a mood of joy and happiness, and Rajas to one of activity, while Tamas, which veils up knowledge, fills one with negligence and laziness.

Overpowering Rajas and Tamas, Sattva prevail; suppressing Sattva and Tamas, Rajas becomes dominant; and likewise dominating over Sattva and rajas, Tamas holds the field.

When through all the senses, which are the portals of the body, knowledge, happiness and similar characteristics manifest, then indeed it should be understood that Sattva is dominant.

Avarice, extroversion, ceaseless planning and execution of works, restless, desire for enjoyments--these arise when Rajas prevails.

When Tamas dominates, there is lack of intelligence, lack of effort, negligence and delusion.

If one dies when Sattva is prevailing predominantly, then one attains to the pure regions of the knower of the Highest.

Those who die when Rajas dominates are born among those attached to action; and likewise those dying in Tamas are born in the wombs of creatures without reason.

Virtuous actions promote spirituality and purity, while the Rajas-dominated ones result in pain, and the tamas-dominated ones in ignorance.

From Sattva arises knowledge, and from Rajas, avarice. Negligence, delusion and also ignorance are the products of Tamas.

Those established in Sattva evolve to higher goals, while those abiding in Rajas remain in the mid-course. Steeped in evil tendencies, the Tamas-dominated ones degenerate.

When the subject recognizes the Gunas alone as the agent in all actions, and himself as transcending the Gunas--then he attains to My state.

The embodied spirit, having transcended the gunas from which the body has sprung, gains deliverance from the miseries of birth, death and old age, and attains to Immortality.

Arjuna said: Lord! What are the marks of one who has transcended these three Gunas? How does he behave? And how does he rise above them?

The Bless Lord said: O son of Pandu! He who shows no aversion to knowledge, activity, or delusion when any of them is dominant, nor longs for them when absent;

Who remains like an unconcerned witness and is unperturbed by the Guna-born sense objects; who knows that it is only the guna-born senses and mind that act and enjoy; who remains unwavering in all situations;

Who is self-poised alike in pleasure and in pain; who makes no difference between stone, iron, and gold; who is the same towards the loving and the hating; who is unmoved by praise and blame alike;

Who is alike in honor and in humiliation; who views a friend and a foe alike; who has abandoned all sense of agency--such a person is said to have transcended the Gunas.

He who serves Me through the communion of unswerving and exclusive devotion, transcends the Gunas and attains fitness to become Brahman.

Indeed, I am the basic support of Brahman--of the incorruptible state of Moksa of the Eternal Law and of unending Bliss.

The introduction of this chapter will confuse readers regarding the three Gunas--three classes of constitutions. Follow those I underlined and you would not get lost.

The three Gunas are related to the caste system of India. With this system those at the lower end will have no chance to upgrade themselves, as the upper class only can be rulers, priest, study scriptures and writing. The lower class has to listen to what the upper class priests say and preach, whether right or wrong. This unfair system is dividing India apart. So you Indian Hindus, get rid of the caste system!

For the lower caste Hindus, this is the opportunity for you to cultivate yourself to perfection if you can read English or those who have read this article,  pass the message of Truth to illiterate lower caste Hindus.

Chapter 15 -- The Mystery Of The All-Pervading Person

The Blessed Lord said: The scriptures speak of the eternal Asvattha, the World Tree, whose roots are in the Most High, branches in the lower regions, and leaves in Vedic hymns. He who knows it, understands the Veda really. (You draw a tree, the roots base represents the Most High, God, and the branches and leaves to the left and right represent the eye-brows. You understand! Below I show corn plant and eyes to compare.)

Nourished by the gunas and covered with the budding foliage of sense objects, its branches spread into regions high and low. Stretching forth on the ground below in the world of men, are its secondary roots, entangling man in the bondage of action.

For one involved in worldly life, the form of this World-Tree is not visible, not its origin, nor its end, nor its foundation. Cutting asunder the firmly rooted Asvattha with the powerful axe of non-attachment, and saying, "I seek refuge in that Primeval Person from whom this eternal cosmic activity has streamed forth", man should seek that Status, attaining to which there is no more return to this life of Samsara.

They who are free from pride and delusion, who have no attachments, who are ever absorbed in spiritual pursuits, who are free from all worldly desires, who are unaffected by the varying situations of pleasurable and painful nature--such persons, free from ignorance, attain to the Eternal State.

That the sun does not illumine, nor the moon, nor the fire; having attained It, the Spirit does not return again to the life of Samsara. Such is My Supreme Abode.

A fragment of Myself, immortal in nature, having become the embodied spirit in the world of the living, attracts to Himself the mind and the five senses born of Prakrti. (So the Spirit is Krsna.)

When he gets a new body or abandons an old one, the Jiva, the lord of the body, moves, carrying them with him, as the wind carries smell from their seats.

In identification with the senses like hearing, sight, touch, taste and smell, this Jiva experiences their respective objects.

The deluded do not recognize the Spirit when, in identification with the gunas, he tenants or leaves a body, or when he experiences objects through it; but those endowed with the eye of wisdom do.

The striving contemplatives perceive the Atman (Spirit) within themselves, but not the impure and the unregenerate, though they be striving.

That light of the sun which illumines the whole universe, which is present in the moon and in fire likewise--know that splendor to be Mine.

Entering the earth by My spiritual energy, I sustain all beings residing in it. As the watery moon, I nourish all herbs.

Based in the body of living beings, I manifest as the digestive Fire, Vaisvanara, and in combination with the vital energies known as Prana and Apana, digest the four kinds of food taken by them.

I abide in the hearts of all. From Me arise the remembrance and knowledge of the spiritual Verity as also their effacement. The original teacher of the Vedanta I am, as also the knower of the Veda.

It is well known that there are two types of Purusas--the Ksara or the Perishable and Aksara, the Imperishable. The Ksara consists of all the Jivas in embodiment who are subject to change, while the Aksara, consists of the collectivity of liberated Jivas who remain aloof from changeful matter and are unaffected by it.

But there is yet another Purusa, known as the Supreme Being or the Purusottama, who is the highest of spirits, and who pervades all the three worlds and sustains them. (Krsna)

As I transcend the Perishable and am also superior to the Imperishable, I am well-known as the Purusottama in both the Vedic and secular literature. (This is to confuse readers.)

He who knows Me in this way as the Purusottama, he understands the true nature of this Totality, and he loves and adores Me with his whole being.

O sinless one! This spiritual doctrine, the most profound of all in the sacred lore, has now been revealed by Me. A true understanding of it makes a man really wise and establish in a sense of total fulfillment. (You have to treat the Spirit inside you as Krsna, and ignore Aksara. There is only One Spirit. Aksara is the shadow only.)

Chapter 16 -- The Divine And The Demoniac Types

The Blessed Lord said: Fearlessness, purity of heart, steadfastness in knowledge and devotion, benevolence, control of the senses, worship, study of scriptures, austerity, uprightness;

Non-violence, truthfulness, freedom from anger, renunciation, tranquility, aversion to slander, compassion to living beings, (be a vegetarian) freedom from sensuality, gentleness, modesty, steadfastness;

Vigor, patience, fortitude, purity, harmlessness, freedom from vanity--all these, O scion of the Bharatas, are present in those born to a divine heritage. (also to those born to demoniac heritage, as the Spirit in both is Krsna. It is wrong to say as the above verses say.)

O son of Prtha! Pretentiousness, arrogance, overweening pride, wrath, rudeness, as also insensitiveness to spiritual values--all these are found in those born to a demoniac heritage.

It is deemed that the divine heritage leads to liberation and the demoniac to bondage. Grieve not, O son of Pandu! You are born to a divine heritage.

In this world there are two types of creation, the divine and the demoniac. The divine heritage has already been described. Now hear from Me what constitutes the demoniac heritage. O son of Prtha.

Men of demoniac nature know not what should be done and what should be avoided. Neither purity, nor good conduct, nor truthfulness is found in them. (Stupid statement)

According to them nothing is ultimately real in this world. It is Godless and without any moral basis. Being born of sexual union, what else but lust can be said to be its cause?

Holding such views, these lost souls--these men of little understanding--given, as they are, cruel deeds opposed to general well-being, appear as agents for the destruction of the world.

Steeped in insatiable lust, motivated by hypocrisy, vanity, arrogance and avarice, given to corrupt and impure ways of life, they work in pursuit of false values entertained through delusion.

Obsessed with numerous cares all through life, looking on sex indulgence as the highest aim, convinced that there is no higher purpose in life than this.

Bound with a hundred cords of hopes and expectations, and enslaved by lust and anger, the strive to accumulate wealth in improper ways for the fulfillment of their sensuous desires.

"Today I have gained this object, tomorrow I shall gain that object of desire too; I have this much wealth now, much more will be mine hereafter;

"This enemy has been slain, the others too I will soon destroy; I am the master; everything is for my enjoyment; I am the successful man, the powerful man, the happy man;

"I am wealthy and high-born; who is there like unto me? I will perform sacrifices, I will make charity, and I will rejoice"--deluded thus by ignorance;

Gripped by numerous bewildering thoughts, entangled in the meshes of delusion, and ever given to sex indulgences, they are degraded into states that are loathsome and full of suffering.

Vain-glorious, stubborn and intoxicated with the pride of wealth, they perform for mere show Yajnas that are so in name only, being done without the observance of the commandments of the scriptures.

Dominated by self-conceit, prone to the use of force, arrogant, lustful and choleric, these intruders of virtue violate Me, dwelling in them and also in others.

These vicious men, oppressive, cruel and sinful as they are,--are always hurled down by Me into demoniac wombs in life after life, in the trans-migratory cycle.

O son of Kunti! Falling into demoniac wombs, in life after life, they go to still lower states of degradation, without attaining Me.

Lust, anger and greed--this triad leads to the destruction of man's spiritual nature. They form the gateway to hell; they should be abandoned.

If a man is free from these three, the gateways to hell, he can work out his own good and reach the highest goal.

He who abandons the commandments of the scriptures and lives as his desires prompt him, he attains neither spiritual perfection, nor worldly happiness, nor liberation.

Therefore let the scriptures be your norm in determining what should be done and what not. Understand the injunction of the scriptures first and then set yourself to work.

This chapter is stupid to say criminals cannot become holy. Our TRUE NATURE is holy, only the part we act is either good or bad.

Chapter 17 -- The Three Divisions Of Faith

Arjuna said: There are persons who offer worship full of Faith, but without observing scriptural injunctions while doing so--of what nature is their Faith? Is it born of sattva, Rajas or Tamas.

The Blessed Lord said: The Faith of embodied beings, which is rooted in their natural disposition, is of three kinds--those of the nature of Sattva, of Rajas and of Tamas. Please listen.

O scion of the Bharata race! The Faith of everyone is according to his natural disposition. Man is constituted of his Faith. What his Faith is, that verily he is.

Those endowed with the quality of Sattva worship the Devas; those with Rajas, the Yaksas and the Raksasas; and those with Tamas, the spirits of the dead and the elementals.

Vain, conceited and moved by powerful passions and attachments, they perform various terrible mortifications contrary to scriptural injunctions. Thus do these senseless men torture their own bodies and Me dwelling in them. Know such persons to be demoniac resolve.

Even the food dear to these three types is of three different kinds. The same is the case with worship, austerity and charity. Hear from Me about this distinction regarding them.

Persons who are Sattvika by nature like foods that promote longevity, vitality, energy, health, happiness and cheerfulness, as also those that are juicy, soft, nourishing and agreeable.

Persons who are Rajasa by nature like foods that are bitter, sour, salty, excessively heating, pungent, burning and thirst-producing as also what bring on uneasiness, depression and disease.

Persons who are Tamasa by nature like foods that are stale, tasteless, putrid, decayed and unclean, and constitute the leavings of others.

That worship is of the nature of Sattva which is in accordance with scriptural injunctions, and which is performed by one not with an eye for its fruits but merely out of the feeling that it is one's duty to perform it.

O scion of the Bharata race! Know that worship to be of the nature of Rajas, which is performed with its fruits in mind and for vain display.

That worship is of the nature of Tamas which is not sanctioned by scriptures, which is without gift of good, without the chanting of holy Mantras, without sacramental presents and without sincere faith.

Service of the Devas, holy men, teachers, parents and wise persons, as also observance of cleanliness, uprightness, continence and non-injury--these constitute austerities pertaining to the body.

Speaking only words that are inoffensive, true, pleasant and beneficial as also regular recitation of scriptures constitute austerity pertaining to speech.

Serenity of mind, gentleness, moderation in speech, self-control, and purity of heart--these are called austerity of the mind.

This threefold austerity, performed with the highest faith, by men who are not motivated by expectations of reward and who are established in mental equipoise, is declared to be of the nature of Sattva.

The austerity that is performed with much show and ostentation, and having in view recognition, praise and adoration as a pious man by others, is said to be of the nature of Rajas. It is unstable and leads to no permanent good.

The austerity performed through the practice of self-torture under the influence of perverse theories or done for the destruction of another, is spoken of as Tamasa by nature.

That gift which is made out of a sheer sense of duty, without expectation of any kind of return, at the proper time and place, to a fit recipient, is said to be of the nature of Sattva.

The gift which is given in consideration of some gift in return, or with some fruit to be reaped in future, or in a grudging mood--that is considered to be of the nature of Rajas.

The gift that is made at an improper time and place, to an unworthy recipient, unceremoniously and in a slighting manner--that is said to be of the nature of Tamas.

Om Tat Sat--these are the three symbolic designations of Brahman. By these were ordained the Brahmanas, the Vedas and the Yajnas in ancient times.

Therefore the followers of the Vedas always start their ordained works like sacrifice, gift, and austerities with the utterances of Om.

Vatious forms of sacrifices, austerities and charities are performed without any desire for the fruits by seekers after liberation, along with the utterance of the syllable Tat.

O son of Prtha! The syllable Sat is used in the sense of really and goodness. It is also used to indicate an auspicious rite or act.

Steadfastness in sacrifice, in austerity and in charity is called Sat. Any action connected with these is also called Sat.

O son of Prtha! Whatever is performed as a sacrifice, charity, or austerity without Faith--in fact anything done without Faith--is declared to be Asat. It is of no significance here or in the hereafter.

There is no need to utter Om, if you know the Mark on your forehead is God, Tao, Krsna, Christ, Tathagata etc. Only pray to this One by gazing at the nose tip. Classes (divisions) of worship are useless when the Truth is made known.

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Edited on 10th June 2008

 

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