Bhagavad Gita never supports any caste system……!!!!

Yogeshwar Krishn represents himself as the maker of the four classes.
Does it mean that he has divided men into four rigid categories determined by birth?


Lord Krishn sings in Chapter Four, Verse Thirteen of Bhagavad Gita:

“Although I have created the four classes (varn ) – Brahmin, Kshatriya, Vaishya and Shudr-according to innate properties and actions, know me the immutable as a non-doer.’’

Sri Krishn represents himself as the maker of the four classes. Does it mean that he has divided men into four rigid categories determined by birth?

The truth is rather that he has divided actions into four classes on the basis of inherent properties. All the same, as he tells Arjun, he-the imperishable God-is a non-agent and should be known as such. The innate property (gun) of a being or of a thing is a measure, a yardstick.

If the dominant property is that of ignorance or darkness (tamas), it will result in an irresistible inclination to laziness, excessive sleep, wantonness, aversion to work, and compulsive addiction to evil in spite of the realization that it is evil. How can worship commence in such a state?

We sit and worship for two hours and we try to do it with the utmost earnestness, and yet we fail to secure even ten minutes that are truly propitious. The body is still and quiet, but the mind which should be really quiet soars aloft weaving webs of fancies. Waves upon waves of speculation toss it. Then why do we sit idly in the name of meditation and waste time?

The only remedy at this stage is it dedicate ourselves to the service of wise men who dwell in the unmanifest and of those who have gone ahead of us on the path. This will subdue negative impressions and strengthen thoughts that are conducive to worship.

Gradually, with the diminishing of forces of darkness and ignorance, there is the growing sway of the quality of rajas, and a partial awakening of the property of good and moral virtue (sattwa) as well, because of which the worshipper’s ability is elevated to the Vaishya level.

Then the same worshipper begins spontaneously to imbibe qualities such as control of the senses and to accumulate other virtuous impulses.

Proceeding further on the path of action, he is endowed with the wealth of righteousness. The property of rajas now grows faint and tamas is dormant. At this stage of development the worshipper steps on to the Kshatriya level. Prowess, the ability to be immersed in action, unwillingness to retreat, mastery over feelings, the capacity to carve his way through the three properties of nature-are now the inherent features of the worshipper’s disposition.

With yet further refinement of action, sattwa makes its approach, at which there is the evolution of virtues such as control of the mind and senses, concentration, innocence, contemplation and abstract meditation, and faith as well the capacity to hear the voice of God-all qualities that provide access to Him. With the emergence of these qualities the worshipper comes to belong to the Brahmin class.

This, however, is the lowest stage of worship at this level.When ultimately the worshipper is united with God, at that point-the highest point-he is neither a Brahmin, nor a Kshatriya, nor a Vaishya, nor a Shudr.

So worship of God is the only action-the ordained action. And it is this one action that is divided into four stages according to the motivating properties. The division was made, as we have seen, by a saint—by a Yogeshwar.

A sage dwelling in the unmanifest was the maker of this division. Yet Sri Krishn tells Arjun to regard him, the indestructible and maker of varn, as a non-doer.

Now How can it be so? We may see this in next verse.

Lord Krishn adds further:

‘‘I am unsullied by action because I am not attached to it,
and they who are aware of this are in the like fashion
unfettered by action.’’

Sri Krishn is unattached to the fruits of action. He said that the deed by which yagya is accomplished is action, and that the one who tastes the nectar of wisdom generated by yagya merges into the changeless, eternal God.

So the final consequence of action is attainment of the Supreme Spirit himself. And Sri Krishn has overcome even the desire for God because he has become identical with Him. So he is also unmanifest like God. There is now no power beyond for which he should strive. So he is untouched by action, and they who know him from the same level, from the level of God realization, are also not bound by action. Such are the realized sages who have reached the level of Sri Krishn’s accomplishment.

Now agin in Chapter Eighteen Verse Forty One, Lord Krishn sings:

“The duties of Brahmin, Kshatriya, Vaishya,
as also of Shudr are determined by properties
that are born out of their nature.’’

If a man’s nature is made up of the property of goodness, there is inner purity along with the ability to meditate and worship. If the dominating property is that of ignorance, lethargy, sleep, and insanity are the outcome, and the attempted action is at their level. The capacity of one’s natural property is his varn-his character.

Similarly, a partial combination of goodness and passion constitutes the Kshatriya class, whereas a partial combination of the property of ignorance and that of passion constitutes the Vaishya class.

This is the fourth time when Yogeshwar Krishn has taken up the issue. He named Kshatriya in Chapter 2 and said that “there is nothing more propitious for a Kshatriya than a righteous war.”(verse 31)

In Chapter 3 he said that although inferior in merit, one’s own natural calling (dharm) is the best and even meeting with death while upholding it results in good, whereas an obligation other than one’s own, even though well observed, generates nothing but dread.(verse 35)

In Chapter 4, then, he indicated that he is the creator of the four classes.(verse 13) Does he mean by this that he has divided men into four rigid castes determined by birth? His answer to the question is an emphatic no, and he asserts that he has but divided action into four categories according to their inherent properties. The innate property of a being or object is a measure-a yardstick. So the division of mankind into four varn is only a division of the one and same action into four stages according to the motivating properties.

In Sri Krishn’s words, action is the mode of attaining to the one, inexpressible God. The conduct that takes one to God is worship, which commences in faith in the desired end. So meditation on the Supreme Being is the one true action that Sri Krishn has-divided into four steps in his system of varn. Now, how are we to know to which property and stage we belong? This is what Sri Krishn turns to in the following verses.

In Verse Forty Two, Chapter Eighteen, Lord Krishna adds:

“Self-restraint, subduing of the senses, innocence,
continence, mercy, uprightness, piety, true knowledge,
and direct perception of divinity are the Brahmins province-
born out of his nature.”

Restraining the mind, curbing the senses, flawless purity, mortification of mind, speech, and body to mould them in tune with the cherished goal, forgiveness, all-pervading righteousness, staunch faith in the one aimed at goal, consciousness of the Supreme Being, the awakening in the realm of the heart of the exhortations coming from God, and the ability to act according to them-are all a Brahmin ‘s obligations that arise from his own nature.

It might be said, therefore, that the seeker is a Brahmin when all these merits are present in him and the commenced action is an integral part of his nature.

In Verse Forty Three, Chapter Eighteen, Lord Krishna sings:

“Valour, majesty, dexterity, unwillingness to retreat in battle,
charity, and sovereignty are the natural province of a Kshatriya.”

Bravery, achievement of divine glory, forbearance, competence in meditation-skill in action, disinclination to run away from struggle with the material world, relinquishment of all, and domination of all feelings by feeling for the Supreme Being-are all activities born out of the nature of a Kshatriya.

In Verse Forty Four, Chapter Eighteen, Lord Krishn adds:

“Farming, protection of cows (the senses)
and commerce are the natural province of a Vaishya,
whereas rendering service is the natural calling of a Shudr.’’

Agriculture, rearing of cattle, and commerce are duties in keeping with the nature of a Vaishya. Why only preservation of cows? Should we slaughter buffaloes? Is it wrong to keep goats? There is nothing at all like all this.

In the ancient Vedic text, the word “go” (cow) was used to refer to the senses. So protection of “cows” means care of the senses. The senses are protected by discernment, non-attachment, restraint, and steadfastness. They are, on the other hand, riven and rendered feeble by lust, wrath, avarice, and attachment. Spiritual acquisition is the only true wealth.

This is our one true asset and once it has been earned, it stays on with us forever. Gradual amassing of this wealth in the course of our struggle with the world of matter or nature is trade. The acquisition of knowledge, which is the most precious of all riches, is commerce.

And what is farming? The body is like a piece of earth. The seeds which are sown in it sprout in the form of sanskar-the merits of action: the force that is built up by all the actions in previous lives. Arjun is told that the seed (the initial impulse) of selfless action is never destroyed.

Vaishya is the third step of the ordained action- of contemplation of the Supreme Being; and preservation of the seeds of divine meditation that are sown in this patch of earth-the body, while at the same time opposing hostile impulses, is agriculture.

As Goswami Tulsidas has said, whereas the wise husbandman farms well and with care, they who are of deficient wisdom are insensible and arrogant. To protect the senses thus, to store spiritual wealth amidst the skirmishes of nature, and to always strengthen contemplation of the ultimate essence are the province of Vaishya.

According to Sri Krishn, the omnipresent God is the final outcome of yagya. The devout souls who partake of this fruit are emancipated from all sins and it is the seeds of this action that are sown by the meditative process. To protect this germ is true husbandry.

In Vedic writings food means the Supreme Spirit. God is the only real sustenance-the food. The Soul is fully placated at the completion of the exercise of contemplation and never again knows any craving. Once the exercise has been brought to successful conclusion, the Soul is freed from the cycle of birth and death. To go ahead sowing the seeds of this food is true husbandry.

To serve those who have attained to a higher spiritual status, revered men of accomplishment, is the duty of Shudr. Rather than meaning “base’’, Shudr means “one with deficient knowledge.” It is the seeker at the lowest stage who is a Shudr. It is but proper that this initiate worshipper should begin his quest with rendering service.

Service to men of accomplishment will in the course of time generate nobler impulses in him and he will thus gradually move up to the higher Vaishya, Kshatriya, and Brahmin stages. And ultimately he will go beyond varn (properties of nature) and become one with God.

Character is a dynamic entity. There is change in an individual’s varn along with changes in his character. So, in fact, varn are the four-excellent, good, medium, and low-stages: the four steps, low and high, which seekers who tread the path of action have to climb. This is so because the action in question is only one-the ordained action.

In Verse Forty Five, Chapter Eighteen, Sri Krishna sings:

“Commitment to his own inborn duty brings man
to the ultimate accomplishment and you should listen to me on
how a man achieves perfection through dedication
to his innate calling.’’

The perfection that is ultimately achieved is realization of God.Sri Krishn told Arjun earlier, too, that he would reach this final goal by engaging in action-the real, prescribed action.

In verse Forty Six of the same Chapter, Sri Krishn sings:

“By adoration of that God, who has created all beings and who pervades the whole universe, through undertaking of his natural calling, man attains to final accomplishment.’’

The seeker achieves final consummation through performance of his native duties. It is, therefore, essential that he should constantly keep his mind fixed on God, adore him, and proceed on his way step by step.

Instead of making any gain, a junior student even loses whatever he has if he sits in a senior class. So law is that one should climb step by step. It was said in the sixth verse of this chapter that yagya, charity, and penance ought to be undertaken after abandonment of attachment and fruits of action. Now, stressing the same point, Sri Krishn says again that even a partially enlightened man ought to begin from the same point: from self-surrender to God.

In Verse Forty Seven of Chapter Eighteen, Lord Krishna adds:

“Even though unmeritorious, one’s own native calling is superior to the office of others, for a man carrying out his natural obligation
does not bring sin upon himself.”

Although inferior, one’s own obligation is better than even the well performed duties of others. A man absorbed in performing a task that is determined by his own nature does not incur sin in so far as he is not subjected to the endless cycle of “entrances” and “exits”-of birth and death.

It is quite often that worshippers begin to feel disenchanted with the service they are rendering. They look at the more accomplished seekers who are absorbed in meditation and grow envious of the honour that is accorded them because of their merits. So novices at once fall to imitating. According to Sri Krishn, however, imitation or envy can be of no avail. The final accomplishment is only by dedication to one’s own native calling, not by its abandonment.

In Verse Forty Eight of the same Chapter, Lord Krishna says:

“One’s innate duty ought not to be forsaken, O son of Kunti, even if it is blemished, because all actions are impaired by some flaw or the other as fire is shrouded by smoke.”

It is but expected that the actions of the novice seeker are flawed, for their doer is yet far from perfection. But even these actions must not be given up. Moreover, there is no action that is unimpeachable. And action has to be undertaken even by one, who belongs to the Brahmin class. Imperfections-the obscuring pall of nature-are there until there is steady devotion. They come to an end only when the action natural to a Brahmin is dissipated in God. But what are the attributes of the accomplisher at the point where action is no longer of any avail?

In Verse Forty Nine of Chapter Eighteen, Lord Krishna sings:

“He whose intellect is aloof all round, who is without desire, and who has conquered his mind, attains to the ultimate state that transcends all action through renunciation.”

“Renunciation” is, as we have already seen, complete self-abnegation. It is the condition in which the seeker abandons whatever he has and only then does he reach the point when no further action is needed. “Renunciation” and “attainment of the supreme state of actionlessness” are synonymous here. The yogi who has reached the state of actionlessness attains to the Supreme Being.

~Swami Adgadanand Jee Paramhans.©

I feel that now there must not be any doubt in having a clear concept about what Lord Krishna has said while clarifying about four classes(Varn).

Bow down in lotus feet of revered Gurudev for such teaching to me.

Humble Wishes.

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“Whenever, O Bharat, righteousness (dharm) declines and unrighteousness is rampant, I manifest myself.”

Two Verse of Bhagavad Gita which are most favourite, popular and widely discussed throughout the entire globe..

Yogeshwar Krishna sings in Bhagavad Gita:

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥४-७॥

yadā-yadā hi dharmasya glānir bhavati bhārata,
abhyutthānam adharmasya tadā’tmānam sṛjāmy aham (4.7)

“Whenever, O Bharat, righteousness (dharm) declines and unrighteousness is rampant, I manifest myself.”

Yogeshwar Krishn tells the devout Arjun that when hearts fall into inertia in regard to the Supreme Spirit, the most sublime dharm, and when the pious are unable to see how to cross safely to the other bank, he begins to shape his form in order to manifest himself. Such a feeling of weariness had come to Manu. Goswami Tulsidas has written of his grief-laden heart because his life had passed without contemplation of God. When despairing tears flow from the eyes of loving worshippers because of their overpowering feeling of helplessness at their inability to steer across unrighteousness, God begins to mould his form into a manifest shape. But that also implies that God manifests himself to only loving worshippers and only for their well-being.

God’s incarnation comes about only within the heart of a blessed worshipper. But what does the manifest God do? We will see this in next verse.

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥४-८॥

paritrāṇāya sādhūnām vināśāya ca duṣkṛtām,
dharmasansthāpanārthāya sambhavāmi yuge-yuge (4.8)

“I manifest myself from age to age to defend the pious, destroy the wicked, and strengthen dharm.”

God manifests himself as a saviour of saintly men. He, the adored, is the one God after attaining whom there is nothing else to contemplate. Sri Krishn assumes a manifest form from age to age to destroy impediments that obstruct the smooth flow of righteous impulses such as wisdom, renunciation and restraint, as also to annihilate the demoniacal forces of passion, anger, attachment and repugnance, and to reinforce Dharm.

“Age”, as used by Sri Krishn here, does not refer to historical ages like the Golden Age (Satyug) or the Iron Age (Kaliyu). It rather alludes to the stages of rise and fall, of the waxing and waning, of dharm through which human nature has to pass. These are stages of dharm and the human heart has to progress through them.

Goswami Tulsidas has written about it in Ram Charit Manas (7. 10)- the devotional retelling and translation of the Indian epic, Ramayan from Sanskrit into the language of the people by the poet Tulsidas. The stages of dharm undergo variation in every heart at all times, not because of ignorance but because of the operation of the divine pwer of maya. This is what has been named atm-maya in the sixth verse of the chapter. Inspired by God, this knwledge is the one which makes the heart a veritable dwelling of God.

But how can one know through which Stage one is passing at the moment?

When virtue and moral goodness (sattwa) alone are active in the heart, when passion and ignorance have subsided, when all fears are stilled, when there is no feeling of repulsion, when there is the necessary strength to rest firmly on the signals that are received from the desired goal, when the mind is overflowing with happiness-then alone is one enabled to enter into the Golden Age.

On the other hand, when the forces of darkness (tamas), combined with passion and moral blindness (rajas), are sweeping through, when there are animosities and conflicts all around, the worshipper is passing through the Iron Age (Kaliyug). When there is predominance of ignorance and abundance of lethargy, slumber and procrastination, that is the stage of the Kaliyug of dharm. The man passing through this stage does not do his duty even though he knows it. He knows what he is forbidden to do, and yet he does it.

These stages of Dharm, of its ascent and descent, are determined by innate properties. These stages are the four ages (yug) according to some, the four classes (varn) according to others, and the four levels of spiritual seeking-excellent, good, medium, and low-according to yet others. In all the stages God stands by the worshipper. Nevertheless, there is a plenty of divine favour at the highest stage, whereas the assistance appears to be meagre at the lower stages.

So Sri Krishn tells Arjun that a worshipper who is earnestly devoted to his ultimate goal is a sage, but he can be saved only when the flow of divine impulses such as wisdom, renunciation, and self-restraint, which provide access to the object, is unimpeded. Similarly, doers of wicked deeds are not undone just by the destruction of their nonexistent mortal bodies, because they will be reborn with the same wicked impressions (sanskar) they had earned in the previous life, and do the same evil which they had done before.

So Sri Krishn manifests himself in all ages to destroy moral perversions and to strengthen dharm. Installation of the one changeless God alone is the final destruction of evil.In brief, Sri Krishn has said that he manifests himself again and again, in all circumstances and categories, to destroy evil and foster good, and to strengthen faith in the Supreme Spirit.

But he does this only if there is profound regret in the worshippers’ heart. So long as the grace of the worshipped God is not with us, we cannot even know whether evil has been destroyed or how much of it still remains.

From the beginning to the moment of final attainment, God stays by the worshipper at all stages. He manifests himself only in the devotee’s heart.

Doesn’t everyone see him when he manifests himself?
According to Sri Krishn it is not.

~Swami Adgadanand Jee Paramhans. ©

Bow down in lotus feet of most Revered Gurudev for such teaching to me.

Humble Wishes.
Photo Courtesy: Face Book.


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“What helpful advice can you prescribe for our forum aspirants so that they can stay in a state that Sri Krishn described as Stitha Prajna for a longer time, immersed in spirit?”

A heart touching and very practical question from dear blessed soul Rajendra Hardial jee from Toronto, Ontario.
We will take up this question in two phases. In first phase, we will try to explore what this stage of “Stitha Prajna” is and what are the attributes of a steady minded sage?This stage is almost the highest stage of spiritual attainment and once you reach to this stage, there is no question of calculation of any longer or shorter time for staying in that state.That Soul which has resolved his doubts is in the state of samadhi or perfect absorption of thought in the Supreme Spirit, the one worthy object of meditation. One who has achieved even- minded discrimination by identification with the eternal essence, which has neither a beginning nor an end, is said to be in the state of abstract contemplation of the nature of the Supreme Spirit and only such may lead spiritual aspirants as a real Guru. This state is called the state of “Stitha Prajna”.
Arjun has asked a question in Chapter Two, Verse Fifty Four of Bhgavad Gita:

sthitaprajñasya kā bhāṣā 
samādhisthasya keśava,
sthitadhīḥ kim prabhāṣeta kim āsīta vrajeta kim (2.54)

“What, O Keshav, is the mark of the man who has attained to the state of true meditation and equanimity of mind, and how does this man with firm discrimination speak, sit, and walk ?’’
Arjun asks Sri Krishn for the qualities of the man with a mind of equanimity engaged in such contemplation. How does a man with steadfast wisdom speak? How does he sit? What is his gait? Arjun has thus asked four questions.
And in reply, sings Yogeshwar Krishn:

prajahāti yadā kāmān sarvān pārtha manogatān,
ātmany evā’tmanā tuṣṭah ̣sthiaprajñas tado’cyate

duḥkheṣu anudvignamanāh sukheṣu vigataspṛhah,
vītrarāgabhayakrodhah ̣sthitadhīr munir ucyate

“A man is then said to be steadfast in mind when he has renounced all the desires of his mind and achieved contentment of the Self through the Self.”
When a man has renounced all his desires and achieved his Soul’s contentment through the contemplation of his Soul, he is said to be a man of firm discernment. This Self is apprehended only through complete abandonment of passion. The sage who has viewed the ineffable beauty of his Self and found perfect satisfaction in him is the man with a steady judgement.

“He is indeed a steady-minded sage who is unmoved by sorrow and indifferent to happiness, and who has overcome his passion fear, and anger.’’
He whose mind is untroubled by bodily, accidental, and worldly sorrows, and who has rid himself of desire for physical pleasures, and whose passions, fear, and anger have been subdued, is the sage with discrimination who has achieved the culmination of spiritual discipline.Sri Krishn then points out other qualities of this saintly man in next verses.
HE sings:

yaḥ sarvatrā’nabhisnehas tat-tat prāpya śubhāśubham,
nā’bhinandati na dveṣti tasya prajnā pratiṣṭhitā

yadā samharate cā’yam kūrmo’ngānī va sarvasah ̣,
indriyān ̣ī’ndriyārthebhays tasya prajñā pratiṣṭhitā

“That man has a steady mind who is entirely free from attachment and who neither gloats over success nor abhors failure.”
That man has a firm wisdom who is totally free from infatuation and who neither welcomes good fortune nor repudiates misfortune. That alone is auspicious which draws a Soul to the being of God, whereas that which pulls the mind to temptations of the material world is inauspicious. The man of discrimination is not too happy in favourable circumstances and he also does not scorn adversities, because neither is the object which is fit for attainment different from him nor is there for him any evil that may sully the purity of his mind. That is to say that he has now no need for further striving.

“As a turtle pulls in its limbs, this man reins in his senses from all objects, and then he truly has a steady mind.’’
When a man pulls back his senses from all sides and restrains them within his mind like a turtle pulling its head and feet within its shell, his mind is steady. But it is only an analogy. As soon as the turtle knows that the danger is gone, it again expands its limbs.
Does a man of steadfast wisdom also, in the same way, let his senses loose after restraining them, and resume enjoyment of worldly pleasures?
Sri Krishn sings:

viṣayā vinivartante nirāhārasya dehinah,
rasavarjam raso’py asya param dṛṣṭvā nivartate

“While objects of sensual pleasure cease to be for the man who withdraws his senses from them, his desire for these objects yet remains; but the desires of the man of discrimination are completely erased by his perception of God.’’
The objects of sense come to an end for the man who has rejected them because his senses no longer perceive them, but his desires yet survive. The feeling of attachment lives on. But the passions of the yogi, the doer of selfless action, are annihilated by his perception of the ultimate essence that is God.The accomplished, or enlightened, sage does not, like the turtle, re-extend his senses to objects which are pleasing to them. When once his senses have shrivelled, all the influences and impressions (sanskar) he has carried with him from a previous existence are irrevocably dead. His senses do not then return to life.By apprehending God through the observance of the Way of Selfless Action, even the attachments to objects of sensual pleasure become extinct. Force has often been a feature of meditation, and by its use seekers rid themselves of objects of sense. But thoughts of these objects persist. These attachments are brought to an end only with the perception of God and never before that, because before this stage residues of matter persist.Sri Krishn proclaims that although a man’s association with objects of sense ends when he restrains them from reacting to these objects, he is rid of desire for these objects only when he knows his own Self as the identical God through meditation. So we have to act until we have achieved this perception.
Sri Krishn sings:

yatato hy api kaunteya puruṣasya vipaścitaḥ,
indriyāṇi pramāthīni haranti prasabham manaḥ

tāni sarvāṇi sanyamya yukta āsīta matparaḥ,
vaśe hi yasye’ndriyāṇi tasya prajñā pratiṣṭhitā

“O son of Kunti, men ought to subdue their senses which seize forcibly even wise and striving minds, and devote themselves to me with perfect concentration, because only that man’s mind is unwavering who has achieved control of his senses.”
Mutinous senses ravish even discerning and active minds, and undo their steadiness. So with full control over his senses, equipped with yog and devotion, seeker should find shelter in God, for that man alone has a firm mind who has subdued his senses. Here Yogeshwar Krishn explains what ought to be prevented in the course of worship, as also the components of spiritual seeking which it is the duty of men to undertake. Restraint and prohibition alone cannot subdue the senses. Along with negation of senses there must also be incessant contemplation of the desired God. In the absence of such reflection, the mind will be preoccupied with material objects, the evil consequence of which we see in the words of Sri Krishn himself.
Further He sings:

dhyāyato visyān punsaḥ sangas teṣu’pajāyate,
sangāt samjāyate kāmaḥ kāmāt krodho’ bhijājāte

krodhād bhavati sammohaḥ sammohāt smṛtivibhramaḥ,
smṛtibranśād buddnināśo buddināśāt praṇaśyati

“They whose thoughts are of sensual objects are attached to them, attachment gives rise to desires, and anger is born when these desires are obstructed.’’
The feeling of attachment persists in men who have got over their concern with the objects of sense. Desire is born from attachment. And there is anger when there is an obstacle in the way of satisfaction of desire. And what does the feeling of anger give rise to ?“Delusion is born from anger, by which memory is confused; confusion of memory undermines the faculty of discrimination and, when discrimination is lost, the seeker deviates from the means of absolution.’’Confusion and ignorance arise from anger. Distinction between the eternal and the transient is obliterated. Remembrance is shaken by delusion. Sri Krishn says again that in such a state of mind one cannot determine wisely what to do and what not to do. Confusion of memory weakens the seeker’s dedication and loss of discrimination makes him deviate from his goal of being one with God.Here Sri Krishn has emphasized the importance of cultivating unconcern with sensual objects. The worshipper’s mind should rather always be concerned with that-word, form, incarnation, or abode-by which his mind may be enabled to be one with God. The mind is drawn to sensual objects when the discipline of worship is relaxed. Thoughts of these objects produce attachment, which in its own turn results in desire for them. Anger is generated if the satisfaction of this desire is obstructed in any way. And ignorance finally undoes the power of discernment.The Way of Selfless Action is also said to be the Way of Knowledge, for it has always to be kept in view that desire must not be allowed to enter the worshipper’s mind. There are, after all, no real fruits. Advent of desire is inimical to wisdom. Steady contemplation is, therefore, a necessity. A man who does not always think of God strays from the right path that will lead him to ultimate bliss and glory.However, there is one consolation. The chain of worship is only broken, not completely destroyed. Once the joy of worship has been experienced,when taken up again, it resumes from the same point at which it was discontinued.This is the fate of the worshipper who is attached to sensual objects. But what is the lot of the seeker who has mastered his mind and heart?
He sings:

rāgadveṣaviyuktais tu viṣayān indriyaiś caran,
ātmavaśyair vidheyātmā prasādam adhigacchati

“But that man achieves spiritual tranquillity who has mastered his mind, and who remains unaffected by sense-objects although he may be roaming amidst them, because his senses are properly restrained.”
Possessed of the means of spiritual realization, the sage who has experienced an intuitive perception of the identity of Self and the Supreme Spirit achieves the state of the most sublime peace, because he has subdued his senses, and therefore remained untouched by their objects even though he may be wandering in their midst. No prohibitions are needed for such a man. There is for him nothing unpropitious anywhere against which he should fight and defend himself. There is also for him no good for which he should yearn.

prasāde sarvaduḥkhānām hānir asyo’pajāyate,
prasannacetaso hy āśu buddhiḥ paryavatiṣṭhate

“After realizing the ultimate repose, all his (the seeker’s) sorrows disappear, and the blissful mind of such a man quickly grows in firmness.”
Blessed with a vision of God’s ineffable glory and his divine grace, all the worshipper’s griefs-the temporal world and its objects which are the abode of all sorrows-vanish and his power of discrimination grows strong and steady. Hereafter,Sri Krishn dwells upon the lot of those who have not achieved the saintly condition in next verse.
He sings:

nā’sti buddhir ayuktasya na cā’yuktasya bhavanā,
na cā’bhāvayatah ̣śāntir aśāntasya kutaḥ sukham

“A man without spiritual accomplishment has no wisdom nor true faith, and a man without devotion knows no peace of mind. Since happiness depends on peace, how can such men be happy?”
A man who has not undertaken meditation is devoid of selfless action oriented wisdom. This impoverished man is even deficient in the feeling of devotion to the all-pervading Spirit. How can such a man, without an awareness of the Self within and the God without, be at peace? And how can he, without peace, experience happiness? There can be no devotion without knowing the object of devotion and knowledge comes from contemplation. Without devotion there can be no peace and a man with a disturbed mind cannot experience happiness, much less the state of changeless, eternal bliss.
ndriyāṇām hi caratām yan mano’nuvidhīyate,
tad asya harati prajñām vāyur nāvam ivā’mbhasi

“For, as the wind captures the boat on water, just so even one of the senses, that roam amidst objects of their gratification and with which the intellect dwells, is strong enough to sweep away the discrimination of one who is unpossessed of spiritual attainment.’’
As the wind drives a boat far away from its destination, even one out of the five senses roving amongst objects perceived by the intellect can get hold of the man who has not undertaken the task of spiritual quest and discipline. Therefore incessant remembrance of God is essential.Sri Krishn again dwells upon the importance of action-oriented conduct.
He further sings:

tasmād yasya mahābāho nigṛhītāni sarvaśaḥ,
indriyāṇī’ndriyārthebhyas tasya prajñā pratiṣṭhitā

‘‘Therefore, O the mighty-armed (Arjun), the man who prevents his senses from straying to objects has a steady discrimination.”
The man who restricts his senses from being drawn to their objects is a man of steady wisdom. “Arm” is a measure of the sphere of action. God is called “mighty-armed” (mahabahu), although he is bodiless and works everywhere without hands and feet. The one who becomes one with him or is inclined to him and is on the way to his sublime splendour is also therefore, “mighty-armed.”
And then He adds:

yā niśā sarvabhūtānām tasyām jāgarti sanyamī,
yasyām jāgrati bhutāni sā niśā paśyato muneḥ

“The true worshipper (yogi) remains awake amidst what is night for all creatures, but the perishable and transient worldly pleasures amidst which all living creatures stay awake are like night for the sage who has perceived reality.”
The transcendental Spirit is like night for living beings because he can be neither seen nor comprehended by thought. So he is like night, but it is in this night that the spiritually conscious man remains awake because he has seen the formless and known the incomprehensible. The seeker finds access to God through control of senses, peace of mind, and meditation. That is why the perishable worldly pleasures for which living beings toil day after day is night for God’s true worshipper.The sage alone, who beholds the individual Self and the Universal Self and is indifferent to desire, succeeds in his enterprise of God-realization. So he dwells in the world and is yet untouched by it. Let us now see what Sri Krishn has to say on the way in which this realized sage conducts himself.
Sri Krishn sings:

āpūryamāṇam acalapratiṣṭham samudram āpaḥ praviśanti yadvat,
tadvat kāmā yam praviśanti sarve sa śāntim āpnoti na kāmakāmī

“As the water of the many rivers falls into the full and ever constant ocean without affecting its tranquillity, even so the pleasures of sense merge into a man of steady discrimination without producing any deviation, and such a man attains to the state of the most sublime peace rather than yearn for sensual enjoyment.’’
The full and changeless ocean assimilates all the rivers that flow violently into it without losing its repose. Similarly the man who is aware of the oneness of his Self and the Supreme Spirit assimilates all worldly pleasures within himself without in any way staying from his chosen path. Rather than longing for sensual gratification, he aims at the achievement of the most sublime bliss of uniting his Self with the supreme God.Ravaging everything that comes in their way- crops,men and animals, and their habitations-and with a frightening roar, the violently sweeping currents of hundreds of rivers fall into the ocean with a tremendous force but they can neither raise or lower its level by even an inch; they only merge into the ocean. In the same violent way sensual pleasures assault the sage who has attained knowledge of reality and merge in him.They can impress on him neither weal nor woe. The actions of the worshipper are non good and non evil: they transcend good and evil.The minds which are conscious of God, restrained and dissolved, bear only the mark of divine excellence. So how can any other impression be made on such a mind? In this one verse, thus, Sri Krishn has answered several of queries. With the single word- “ocean”-the omniscient Sri Krishn answers all these questions. The mark of a sage is that he is like an ocean. Like an ocean he is not bound by rules,that he must sit like this and walk like that. It is men like him who achieve the ultimate peace, for they have self control. They who yearn for pleasure can have no peace.
He sings:

vihāya kāmān yaḥ sarvān pumāmś carati niḥspṛhaḥ,
nimamo nirahamkāraḥ sa śāntim adhigacchati

eṣā brāhmī sthitiḥ pārtha nai’nām prāpya vimuhyati,
sthitvā’syām antakāle’pi brahmanirvāṇam ṛcchati

‘‘The man who has renounced all desire, and who conducts himself without ego, arrogance, and attachment, is the one who achieves peace.’’
Men who have given up all desire, and whose actions are entirely free from the feelings of I and mine, realize the ultimate peace beyond which there is nothing to strive for and achieve.

“Such, is the steadfastness of the man who has realized God; after attaining to this state he subdues all temptation and, resting firmly in his faith, even at the time of his death he continues in this state of rapture of the union of his Self with God.’’
Such is the state of one who has realized God. Rivers of temporal objects merge into these ocean-like sages who are endowed with self control and an intuitive perception of God.

~Revered Gurudev Swami Adgadanand Jee Paramhans.
Bow down in lotus feet of Revered Gurudev for such teaching go me.

And only such totally accomplished and fully enlightened sages are “Real Guru” who can lead and guide an honest seeker to traverse upon dedicated devotional spiritual path for attainment of ultimate bliss.

Humble Wishes.


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The True Meaning Of “Action” Or “Karm” (pronounced as “KARMA”as well) Is Therefore Worship……!!!

Wise men endowed with the yog of discrimination renounce the fruits arising from their action and are liberated from the bondage of birth and death. They achieve the pure, immortal state of oneness with God. At what point, though, will a man be inclined to the performance of such action/ “Karm” as per Bhagavad Gita?

Teaching of Yogeshwar Krishn is that the very moment Arjun’s mind, indeed the mind of any worshipper, has steered safely across the marsh of attachment, and when it is completely free from yearning for either children or riches or honour, all its worldly ties are broken. It will then be receptive, not only to what is proper for hearing, but also to the idea of renunciation, making it an integral part of its action according to what it has learnt.

When Arjun’s mind, at present riven through and through by the contradictory teachings of the Ved, achieves the state of steady contemplation of God, it will become changeless and constant, and then he will master the skill of even minded discrimination. He will then achieve the perfect equilibrium which is the ultimate state of immortality. This is the crowning point of Yog.

Teaching of Sri Krishn is that no man can ever even for a fraction of a second live without action because the three properties of matter born from nature compel him to act. As long as nature and its properties are, no man can be without action. As per Sri Krishn, all actions cease to be and dissolve into the most exalted knowledge: the knowledge obtained from meditation on the sublime truths which teach man to be aware of his own Self and how he may be reunited with the Supreme Spirit.

The fire of this knowledge annihilates all action. What really the Yogeshwar means by this is that action ceases to be when Yog has gone beyond the three properties of the material world, and when a clear outcome of the meditative process comes forth in the form of a direct perception of as well as dissolution of the Self in God.
But before this completion of the ordained task, action does not end and we are not rid of it.

He is a superior man who exerts inner (rather than external) control over his senses, so that his mind is freed from passions, and who does his duty in a state of total desirelessness. Now, although we have known that work has to be done, the difficulty is that we do not yet understand the precise nature of this work. That is also Arjun’s problem and Sri Krishn now proceeds to resolve it.

And now in Chapter Three, Verse Eight, Sri Krsihn sings:

niyatam kuru karma tvam
karma jyāyo hy akarmaṇaḥ,
śarīrayātrā’pi ca te
na prasidhyed akarmaṇaḥ (3.8)

“You ought to do your prescribed action as enjoined by scripture, for doing work is better than not doing any, and in the absence of it even the journey of your body may not be completed.’’

Arjun is prompted to do prescribed action-the ordained task-which is distinct from all other kinds of work. Performance of this action is preferable to inaction, because if we do it and traverse even a small part of our way, it can rescue us from great fear of birth and death. Performance of one’s spiritual duty – the ordained action- is, therefore, the better course. By not doing it we cannot even complete journey of our Soul through different bodies. This journey is usually interpreted as “sustenance of the physical body.” But what kind of sustenance is this? Are we a physical body? This Soul, the embodied Self, that we know by the name of Purush-what else has HE been doing except making his physical journey through endless lives? When clothes are worn out, we change them and put on new ones. Just so, this whole world, from lowest creatures to most highly evolved, from Brahma to its most distant limits, is mutable. Through births, low and high, this Soul has been making his physical journey since an unknown beginning. Action is something that completes this journey.

If there is yet to be another birth, the journey is still incomplete. The seeker is still on his way, travelling through bodies. A journey is complete only when the destination is reached. After being dissolved in God, Self does not have to travel any further through physical births. The chain of the Self’s rejection of old bodies and assumption of new ones is now broken. So action is something that frees the Self, the Purush, from the necessity of journeying through bodies. Sri Krishn tells Arjun: :”By this action you shall be freed from the evil that binds the world.” So action, as used in the Bhagavad Gita, is something that liberates from the bondage of world.

However,the question of what this ordained action is still remains unresolved. Sri Krishn now begins to answer this question.

Yogeshwar Krishn sings in next verse:

yajñārthāt karmaṇo’nyatra
loko’yam karmabhandhanaḥ,
tadartham karma kaunteya
muktasangaḥ samācara (3.9)

“Since the conduct of yagya is the only action and all other business in which people are engaged are only forms of worldly bondage, O son of Kunti, be unattached and do your duly to God well.’’

Contemplation of God (Yagya) is the only real action. That conduct is action which enables the mind to concentrate on God. It is a prescribed act and, according to Sri Krishn, tasks other than this are only forms of worldly bondage. Anything other than performance of this yagya is a form of slavery rather than action. It is important to remind ourselves once more of Sri Krishn’s injunction to Arjun that he shall be freed from evils of this world only by doing the one real work. The accomplishment of this work, of yagya, is action; and Arjun is urged to do it well in a spirit of detachment. It cannot be performed without disinterest in the world and its objects.

So conduct of yagya is action. But another question that now arises is what this worthwhile act of yagya is? It is only in Chapter 4 that it is clarified what that yagya is-the doing of which is action. It is evident from this that it is Sri Krishn’s way that he first describes the characteristic features of the subject he has to elucidate in order to create a respectful attitude towards it, then points out the precautions that have to be observed in the course of its performance, and only finally expounds main principle. Before we proceed, let us recall what Sri Krishn has said of another aspect of action: that it is a prescribed ordained conduct and that what is usually done in its name is not true action.

The term “action” was first used in Chapter 2. Its characteristic traits as well as the precautions needed for it were pointed out. But the nature of this action has remained unspecified. In Chapter 3, Sri Krishn has so far said that no one can live without action. Since man lives in nature, he must act. Nevertheless there are people who restrain their sense organs by use of force, but whose minds are still occupied with objects of the senses. Such people are arrogant and their efforts are vain.

So Arjun is told to restrain his senses to perform the ordained action. But the question yet remains: what action should he perform? He is told that the accomplishment of yagya is action. But according to Sri Krishn, they simply are not what he means by action. Whatever other than yagya is done is only a form of worldly bondage, not true action. The performance of yagya is the only real action.

True that yagya is action; but what is yagya? It is only in Chapter 4 that he will elaborate the concept of the action which is fit to be done. A proper understanding of this definition of action is the key to our comprehension of the GIta.

All men are engaged in some work or the other, but that is different from true action. Some of them do farming, while others are engaged in trade and commerce. Some hold positions of power, while others; are just servants. Some profess that they are intellectuals, while others earn their living by manual labour. Some take up social service, while others serve the country. And for all these activities people have also invented contexts of selfishness and selflessness. But according to Sri Krishn, they simply are not what he means by action. Whatever other than yagya is done is only a form of worldly bondage, not true action. The performance of yagya is the only real action.

In Chapter Four, Sri Krishn has elucidated Yagya in more than a dozen ways which are collectively but a portrayal of the mode that provide access to the Supreme Being. In fact all the different form of Yagya are internal processes of contemplation : form of worship that render God manifest and known. Yagya is thus the special, ordained means by which a worshipper traverses the path that leads to God.

In brief, Yogi offer as oblation the functions of all senses and operations of life-breaths to the fire of Yog that is lit up by knowledge of God. When restraint is integrated with the Self and the operations of breath and senses are stilled, the current which stimulates passions and the current which propels one towards God merge into the Self. The outcome of yagya then emerges as God-realisation, the culmination of this spiritual exercise.

As some offer their exhalation to inhalation, others offer their inhaled breath to the exhaled breath, while yet others practise serenity of breath by regulating their incoming and outgoing breath.

Meditators on the Self, sacrifice vital air to apan and similarly apan to pran. Going even higher than this, other Yogi restrain all life-winds and take refuge in the regulation of breath (pranayam).

Yet others who subsist on strictly regulated breath and offer their breath to breath, and life to life, are all knowers of yagya, and the sins of all who have known yagya are destroyed.’

Yagya is the only exercise that transports one to God the very moment it is complete. Do any other work you like if it takes you to God in the same way. In fact, all these forms of yagya are but internal processes of contemplation-forms of worship which make God manifest and known. Yagya is the special ordained mode that helps the worshipper to traverse the path that leads to God. That by which this yagya is accomplished, regulation and serenity of breath, is action. The true meaning of “action” is therefore “worship.

Bow down in lotus feet of Revered Gurudev for such teaching to me.

And hence now we have come to a solid conclusion with a metaphysical vision what truly “Niyat Karm” and “Karm” is as per teachings of Bhagavad Gita.

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“Resting in yog, renouncing infatuation for worldly ties, and looking at success and failure with an equal mind, one should undertake action…….!!!”

In continuation of the great spiritual journey further more dear blessed souls, let us move ahead and try to explore what really this “Karm”/Action is as per teachings of Yogeshwar Krishn in Bhagavad Gita?

In Chapter Two, Verse Forty Eight, Yogeshwar Krishn sings :

yogasthaḥ kuru karmāṇi
sangam tyaktvā dhananjaya,
siddhyasiddhyoḥ samo bhūtvā
samatvam yoga ucyate (2.48)

‘‘The equipoise of mind that arises from profound absorption in the performance of action after renouncing attachment and being even-minded in respect of success and failure is, O Dhananjay (Arjun), given the name of yog.”

Resting in yog, renouncing infatuation for worldly ties, and looking at success and failure with an equal mind, Arjun should undertake action. But what action/ “karm?

Sri Krishn’s pronouncement is that men should do selfless action. Equipoise of mind is what is called yog. The mind in which there is no unevenness is full of equanimity. Greed destroys its evenness, attachments make it unequal, and desire for the fruits of action destroy its serenity. That is why there should be no hankering after the fruits of action. At the same time, however, there should also be no diminishing of faith in the performance of action. Renouncing attachment to all things, seen as well as unseen, and giving up all concern about achievement and non-achievement, we should only keep our eyes fixed on yog, the discipline that joins the individual Soul with the Supreme Spirit, and lead a life of strenuous action.

Yog is thus the state of culmination. But it is also the initial stage. At the outset our eyes should be fixed on the goal. It is for this reason that we should act keeping our eyes on yog. Equanimity of mind is also named yog. When the mind cannot be shaken by failure and success, and nothing can destroy its evenness, it is said to be in the state of yog. It cannot then be moved by passion. Such a state of mind enables the Soul to identify himself with God. This is another reason why this state is called Samattwa Yog, the discipline that makes the mind filled with equanimity.

Since there is, in such a state of mind, complete renunciation of desire, it is also called the Way of Selfless Action (Nishkam Karm Yog). Since it requires us to perform action, it is also known as the way of Action (Karm Yog) .Since it unites the Self with the Supreme Spirit, it is called yog. It is necessary to keep in mind that both success and failure should be viewed with equanimity, that there should be no sense of attachment, and that there is no desire for the rewards of action. It is thus that the Way of Selfless Action and the Way of Knowledge are the same.

In Bhagavad Gita, Sri Krishn has taught that covetous action is distant from and inferior to the Path of Discrimination. Those who yearn after praise are wretched men, vile and devoid of judgement. Arjun is, therefore, urged to find shelter in the even-minded Way of Knowledge. Even if the Soul is rewarded with what he desires, he will have to assume a body in order to enjoy it. So long as the process of coming and going, of birth and death, lasts, how can there be ultimate redemption? A seeker should not desire even absolution, for absolution is total freedom from passions. Thinking over the acquisition of rewards if he gets any, his worship is interrupted. Why should he now continue any further with the task of meditation on God? He goes astray.

So yog should be observed with a perfectly even mind. Sri Krishn describes the Way of Knowledge (Gyan-Karm-Sanyas Yog) as also the Buddhi-or Sankhya Yog. He suggests to Arjun that he has attempted to enlighten him on the nature of “discrimination” in its relation to the Way of Knowledge. In truth, the only difference between the two is that of attitude. In the one, one has to proceed only after making a proper examination of the constructive and negative aspects of the undertaking, while in the other, too, equanimity has to be preserved. So it is also called the Way of Equanimity and Discrimination (Samattwa-Buddhi Yog). Because of this and because men possessed of desire for rewards are reduced to miserable wretchedness, Arjun is advised to find shelter in the Way of Knowledge.

Now Sri Krishn sings further:

buddhiyukto jahātī’ha
ubhe sukṛtaduṣkṛte,
tasmād yogāya yujyasva
yogaḥ karmasu kauśalam (2.50)

“As the Soul endowed with a mind of equanimity renounces both meritorious and evil deeds in this world itself and the art of acting with equipoise is yog, the endeavour to master the way of equanimity of discrimination is Samattwa Yog.’’

Stoic minds give up both the sacred and the sinful in this life itself. They adopt an attitude of detachment to both. So Arjun should strive for the equanimity of mind that is derived from the Way of Knowledge. Yog is the skill of acting with equipoise. Two attitudes towards action prevail in the world. If people do a work, they also wish for its fruits. If there are no rewards, they may not even like to work. But Yogeshwar Krishn regards such action as bondage and states that worship of the one God is the only worthwhile action. In the present references, he has only named action. Its definition and its nature is still awaited to get defined..

The skill of acting in freedom from worldly customs is that we should perform action and do it with dedication, but at the same time with voluntary renunciation of any right to its fruits. However, it is but natural to be curious about what will become of these fruits. But, of course, there is no doubt that selfless action is the right way of action. The whole energy of the desireless worshipper is then directed to his action. The human body is meant for worship of God.

Bow down in lotus feet of Revered Gurudev for such teaching to me.

Now we have to consider and reconsider again that the concept of action/ “Karm” which we have in our mind more or less by some understandings is really justified or not?

Does the concept of “Karm” which we normally have already in mind fulfils the teaching of Sri Krishn when HE teaches, “Resting in yog, renouncing infatuation for worldly ties, and looking at success and failure with an equal mind, one should undertake action/ Karm?”

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What is the true concept of “Karm”(pronounced as “KARMA” as well) or Action is as per teachings of Yogeshwar Krishn in Bhagavad Gita?

Let us continue this great spiritual journey further more dear blessed souls and try to explore what really this “Karm” or Action is as per the teachings of Yogeshwar Krishn in Bhagavad Gita. Is this some sort of simple worldly affair of our day-to-day physical life with certain social/moral bindings and obligations/duties along with its consequences named as “Karm” or something else extraordinary?

Let us initiate with Verse Forty Seven, Chapter Two of Bhagavad Gita which is among one of the most popular and very well globally known wherein HE sings:

karmaṇy evā’hikāras te
mā phaleṣu kadācana,
mā karmaphalahetur bhūr
māte sango’stv akarmaṇi (2.47)

“Since you are entitled only to the performance of action but never to the fruits thereof, you should neither desire rewards of action nor be drawn to inaction.”

Arjun, Sri Krishn says, has the right to action/ “Karm” but not to its results. So Arjun should persuade himself that fruits of action simply do not exist. He should not covet these fruits and neither should he grow disillusioned with “Karm”/action.

So far Sri Krishn has first used the term “action” (Karm: meaning both action and its consequence) in the thirty-ninth verse of chapter two discussed already, but he has not indicated what this Karm is and how to perform it. He has, however, described its characteristic traits.

(a) HE has told Arjun that by the performance of the action, he will be freed from the bonds of action.

(b) HE has then said that the seed or initial impulse of action is indestructible. Once it is initiated, nature has no means to destroy it.

(c) There is, Arjun has been told, not even the slightest flaw in this action, for it never abandons us while we are stranded amidst the temptations of celestial pleasures and worldly affluence.

(d) Performance of this action, even in small proportions, can emancipate us from the great fear of birth and death. But, as it is evident from the summary above, Sri Krishn has not so far defined action. As for the way of doing it, he has said in the forty-one verse discussed already.

(e) The mind which is resolved to do this action is only one and the way of doing it is also only one. Does it mean, then, that people engaged in other multifarious activities are not really engaged in the worship of God? According to Sri Krishn, the activities of such people are not action or Karm.

Explaining why it is so, he adds that the minds of men without discernment are riven by endless divisions, because of which they tend to invent and elaborate an unlimited number of rites and ceremonies. So they are not true worshippers. They use pretentious and ornate language to describe these rites and ceremonies. So that man’s mind is poisoned and is lured by the charm of their words. The ordained action is, therefore, only one, although we have not yet been told what precisely it is.

In the forty-seventh verse, Sri Krishn has told Arjun that he has a right to action, but not to its fruits. So Arjun should not desire these fruits. At the same time, he ought not to lose faith in the performance of action. In other words, he should be constantly and devotedly engaged in its performance. But Sri Krishn has not yet said what this action is. The verse is usually interpreted as meaning: Do whatever you wish, only do not desire its fruits. That is, say those who interpret the verse thus, what selfless action is all about. In fact, however, Sri Krishn has not so far told us what this action is that men are required to do. He has so far elaborated only on its characteristics, what the gains from it are, and the precautions that have to be observed in the course of its performance. Yet the question of what exactly selfless action is has so far remained unanswered.

Bow down in lotus feet of Revered Gurudev for such teaching to me.

It, in fact, will get answered after explaining a few more verses of this SEED SCRIPTURE so that a solid spiritual foundation must get ready first for more transparent conceptions/visions.

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