The importance of worship and meditation by introducing idea of “devotion” for yogi who undertakes selfless action as per Gita!!!

The deed to be performed is the same-the ordained action,
the exercise of yagya.
And to gain it there must be self-surrender.

Lord Krishn sings:

“Although engaged in action whole heartedly,
one who finds refuge in me achieves
the everlasting, indestructible, final bliss.”

“Earnestly resigning all your deeds to me,
finding shelter in me, and embracing the yog of knowledge,
you should ever fix your mind on me.”

Arjun is counselled to sincerely yield
all his actions-whatever he is capable of doing-to Lord Krishn,
to rest in his mercy rather than depend upon his own prowess,
to find shelter in him, to adopt the attitude of yog,
always bring his mind to bear on him.

Yog means completion, unity, that which brings griefs to an end
provides access to God.
Its mode, too, is a unity, the exercise of yagya which is founded
restraint of the attacking impulses of the mind and the senses,
the regulation of the incoming and outgoing breath,
on meditation.
Its outcome, also, is with the eternal God.
The same is elaborated in the next verse.

“Ever resting on me, you will be saved from all afflictions
and gain deliverance, but you shall be destroyed if out of arrogance
you do not pay heed to my words .”

Thus always focusing his mind on Lord Krishn,
Arjun will conquer the citadels of the mind and the senses.

As Goswami Tulsidas has put it,
even celestial beings seated at the portals of these forts
obstinately keep the shutters ajar
the breezes of carnal pleasure blow in.

The mind and the senses at the core are the impregnable redoubts.
But Arjun can storm them by aiming his thoughts at God alone.
On the other hand, however, he shall be undone and deprived
the ultimate good if out of vanity he does not pay heed
Lord Krishn’s words.
The point is reaffirmed.

“Your egotistic resolve not to fight is surely mistaken,
for your nature will compel you to take up arms in the war.”

“Bound by your natural calling even against your resolve,
O son of Kunti, you will have to undertake the deed
you are reluctant to do because of your self-deception.”

His innate disinclination to retreat from the battle with nature
compel Arjun to set upon the task before him.

Lord Krishn next speaks on the dwelling of God.

“Propelling all living things that bestride a body-which is but
a contrivance-by his maya, O Arjun,
God abides in the hearts of all beings.”

But if God lives in our hearts and is so close to us,
why are we ignorant of his presence?

This is so because the contraptions we call body
driven by the power of maya,
the universal ignorance or illusion by virtue of which
we consider the unreal universe as real
distinct from the Supreme Spirit.
So this physical mechanism is a grave impediment
it takes us round endlessly through one birth after another.

Where, then, can we find shelter or refuge?

“Seek refuge with all your heart, O Bharat,
in that God by whose grace you will attain to repose
and the everlasting, ultimate bliss.”

So if we have to meditate,
we should do it within the realm of the heart.
The heart is the true abode of God.
Although God is all-pervading,
he is realized only by meditation in the realm of heart.

Lord Krishn adds:

“Thus have I imparted to you the knowledge
which is the most mysterious of all abstruse learning;
so reflect well on the whole of it and then
you may do as you wish.”

The wisdom that Lord Krishn has accorded is the truth;
it marks the sphere where the seeker has to make his quest;
it is also the point of attainment.
Yet the harsh fact is that God is commonly not perceptible.
Lord Krishn now deliberates upon the way out of this difficulty.

“Listen yet again to my most secret words,
indeed felicitous, that I am going to speak to you
because you are the dearest to me.”

Lord Krishn endeavours once more to enlighten Arjun.
God always stands by the seeker, f
or he is so dear to him.
Arjun is beloved of Lord Krishn
any benediction that the Lord bestows upon him cannot be too much.
He will incessantly exert himself for the sake of his devotee.

Lord Krishn sings:

“I give you my sincere pledge,
because you are so dear to me,
that you must attain to me if you keep me in mind,
adore me, worship me, and bow in obeisance to me.”

Arjun was exhorted earlier to seek refuge in the God
that dwells in the realm of the heart.
And now he is prompted to find shelter under Lord Krishn.
He is also told that in order to find this sanctuary
he has to listen again to the Lord’s most esoteric words.

Doesn’t Lord Krishn intend to communicate by this
finding shelter under a noble teacher-preceptor is indispensable
the seeker who has taken to the spiritual path?

~Revered Gurudev Swami Adgadanand Jee Paramhans~

Humble Wishes.

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What are attributes of the accomplisher at the point where action is no longer of any avail as per metaphysical vision of Bhagavad Gita!!!

“Renunciation” is, as we have seen,
complete self-abnegation.
It is the condition in which the seeker abandons whatever he has
only then does he reach the point when no further action is needed.

Lord Krishn 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” and “attainment of the supreme state of actionlessness”
synonymous here.
The yogi who has reached the state of actionlessness
the Supreme Being.

“Learn in brief from me, O son of Kunti,
of how one who is immaculate achieves
realization of the Supreme Being,
represents the culmination of knowledge.”

“Blessed with a pure intellect, firmly in command of the Self,
with objects of sensual gratification like sound forsaken,
with both fondness and revulsion destroyed,-“

“Dwelling in seclusion, eating frugally,
subdued in mind, speech and body,
incessantly given to the yog of meditation, firmly resigned,-’’

“Giving up conceit, arrogance of power,
yearning, ill humour, and acquisitiveness, devoid of attachment,
in possession of a mind at repose,

a man is worthy
becoming one with God.”

Lord Krishn adds:

“In this serene-tempered man,
who views all beings equally,
who abides intently in the Supreme Being,

neither grieving over nor hankering after anything,
there is fostered a faith in me that transcends all else.”

Now faith is at the stage where an outcome can ensue from it,
in the form of God-realization.

“Through his transcendental faith he knows my essence well,
what my reach is, and having thus known my essence
he is at once united with me.”

The Supreme Being is perceived at the moment of attainment and,
no sooner has this perception come about than
the worshiper finds his own Soul blessed with the attributes of God himself: that his soul is-like God-indestructible,
immortal, eternal, ineffable, and universal.

Lord Krishn said in Chapter 2
the Self is real, eternal, permanent, ineffable, and
the stuff of immortality.
But only seers have apprehended him endowed with these qualities.

So naturally the question arises as to what is meant
perception of the essence?

There are many who set out to make rational tabulations
five or twenty-five principles.
But Lord Krishn’s verdict on the problem is quite clear,
that God is the one supreme essence.
And one who knows him is the seer.
If you desire to know the truth and crave for the essence of God,
contemplation and worship are an inescapable necessity.

Here, Yogeshwar Krishn has laid down explicitly
one has to act in the way of renunciation, too.
As promised by him, he will expound in brief
how through constant
exercise of renunciation-through the Way of Knowledge-the worshiper who is free from desire and attachment,
who has an upright mind,
attains to the supreme state of actionlessness.

When the maladies of vanity, brute power, lust, wrath, arrogance,
infatuation-that force one down
into the ravines of nature-are rendered feeble,

virtues such as discernment, non-attachment,
self-restraint, firmness of will,
abiding in solitude, and meditation-that lead one to God-are fully developed and
the seeker is equipped to be united with the Supreme Being.

It is this ability that is called transcendental faith
it is by this that the worshiper comes to apprehend the ultimate reality.
He then knows what God is and, knowing his divine glories,
he is at once merged with him.
Putting it differently, Brahm, reality, God, the Supreme Spirit,
Self are all substitutes for each other.
Knowing any one of them, we come to know them all.
This is the final accomplishment,
the final liberation, the final goal.

So the Bhagavad Gita is unambiguous in its view
both the Way of Knowledge or Discernment (or the Way of Renunciation)
the Way of Selfless Action,
the ordained deed-meditation-has to be entered upon
accomplished for the attainment of the supreme state of actionlessness.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

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The organization of men into four classes (varn) is name of the inner ability gained from one’s action as per Bhagavad Gita!!!

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 Lord Krishn has-divided into four steps in his system of varn.

Lord Krishn sings:

“The duties of Brahmin, Kshatriy, Vaishy,
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 Kshatriy class, whereas a partial combination of the property of ignorance and that of passion constitutes the Vaishy class.

Lord Krishn named Kshatriy in Chapter 2 of Bhagavad Gita and said that “there is nothing more propitious for a Kshatriy 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 Lord Krishn’s words, action is the mode of attaining to the one, inexpressible God. Now, how are we to know to which property and stage we belong? This is what Lord Krishn turns to in the following verses.

“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.

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

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 Kshatriy.

“Farming, protection of cows (the senses)
and commerce are the natural province of a Vaishy,
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 Vaishy. 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. Vaishy 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 husbandsman 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 Vaishy.

According to Lord 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 worshiper 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 Vaishy, Kshatriy, 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.

Lord Krishn adds:

“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. Lord Krishn told Arjun earlier, too, that he would reach this final goal by engaging in action-the real, prescribed action.

“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 by Lord Krishn earlier that yagya, charity, and penance ought to be undertaken after abandonment of attachment and fruits of action. Now, stressing the same point, Lord Krishn says again that even a partially enlightened man ought to begin from the same point: from self-surrender to God.

“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 worshipers 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 Lord 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.

“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.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

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The threefold classification according to the properties of nature of intellect, steadfastness, and happiness as per Bhagavad Gita!!!

Lord Krishn sings:

“Listen to me, too, O Dhananjay,
on the threefold classification according to the properties of nature
as I make them exhaustively and respectively,
of intellect, steadfastness, and happiness.”

“That intellect is immaculate, O Parth,
which is aware of the essence,
of the way of inclination as also of renunciation,
of worthy and unworthy action, of fear and fearlessness,
and of bondage and liberation.”

In other words, the righteous, morally good intellect is that which is aware of the distinction between the way that leads to God and the way to recurrent birth and death.

He adds:

“That intellect is of the nature of passion and moral blindness,
O Parth, by which one cannot even know the righteous and the unrighteous
as well as what is worthy or unworthy of being done.”

“That intellect is of the nature of ignorance, O Parth,
which is enveloped in darkness and which apprehends
the sinful as virtuous and views everything in a distorted way.”

Intellect is graded into three kinds. The intellect which is well aware of the action that has to be engaged in and the action that has to be shunned, as well as of that which is fit or unfit to be done, is characterized by moral excellence.

The intellect which has only a dim perception of the righteous and the unrighteous action, and which does not know the truth, is dominated by passion. The perverse intellect that deems the sinful as virtuous, the destructible as eternal, and the inauspicious as auspicious, is shrouded in the gloom of ignorance.

The discussion of intellect is concluded here and Lord Krishn next takes up the three kinds of steadfastness.

“That resolute steadfastness, by which, O Parth,
one governs through the practice of yog operations of the mind,
the life-breaths, and the senses, is immaculate.”

Yog is the process of meditation, whereas the coming into mind of any impulse other than the impulse to such contemplation is moral transgression. Straying of the mind is deviation from the path of virtue. The unwavering resolution with which a man rules over his mind, breath, and senses is, therefore, of the nature of goodness. Directing the mind, the vital breaths, and the senses towards the desired goal is the morally excellent fortitude.

“That steadfastness, O Parth,
by which the avaricious man holds fast and acquisitively to obligations,
wealth, and pleasure, is of the nature of passion and moral blindness.”

Firmness of will in this case is concerned primarily with the discharging of one’s worldly duties, acquisition of wealth, and sensual pleasure, the three primary objects of material life, rather than with final liberation. The final end may be the same, but in this case the seeker aspires to fruits and desires something in return for his labour.

“And that steadfastness, O Parth,
by which the evil-minded man declines to forsake sloth, fear, worry, grief,
and also arrogance, is of the nature of ignorance.”

Lord Krishn next considers the three types of happiness-

“Now listen to me, O the best of Bharat,
on the three kinds of happiness, including the felicity,
which one comes to dwell in, by practice
and thus achieves cessation of griefs.”

That happiness is which the seeker attains to, by spiritual discipline by concentrating his or her mind on the cherished goal and this happiness is therefore a destroyer of griefs.

“That happiness which is at first like poison
but finally tastes like nectar,
for it issues forth from the lucidity of an intellect
that has realized the Self, is of an impeccable nature.”

The happiness that is come by through spiritual exercise, concentration of mind on the desired end, and in which all griefs come to an end, is bitter like venom at the commencement of worship. Prahlad was hanged and Meera was poisoned. Sant Kabir has pointed out the difference between the pleasure-loving world, that feasts and fails into unconscious slumber, and himself who stays awake shedding tears of contrition. But although this happiness is like poison at the outset, at the end it is like nectar that confers the substance of immortality. Such happiness, born out of a clear understanding of the Self, is said to be pure.

“That happiness which springs
from the association of the senses
with their objects, and which is like nectar at the beginning
but like gall at the end, is said to be tainted
with passion and moral blindness.”

The happiness obtained from the contact of the senses with their objects tastes like nectar in the course of enjoyment but like poison at the end, for this kind of happiness leads to repeated birth and death. So such happiness is rightly said to be impassioned and afflicted with moral blindness.

“That happiness which both initially and finally beguile the Self,
and which arises from slumber, lethargy, and negligence, is said to be of the nature of ignorance.”

The happiness which both in the course of indulgence and subsequently, deludes the Soul, lays one unconscious in the dark night of worldly life, and which is born out of indolence and futile efforts, is of the nature of ignorance. Lord Krishn then proceeds to recount the scope of the properties of nature that ever pursue us.

“There is no being, either on earth or among
the dwellers of heaven, who is entirely free
from the three properties born of nature.”

All beings, right from Brahma at the top to worms and insects at the lowest, are transient, mortal, and under the sway of the three properties (Sattwa, rajas and tamas). Even heavenly beings including the various external gods, are subject to the malady of these properties.

Here, Yogeshwar Krishn has taken up the subject of external gods who are influenced by the three properties of nature. Those who worship such gods, in reality worship that which is perishable and impermanent.

In Shreemad Bhagavat, sage Sukra said, that for love between male and female, the Lord Sankara and his consort Parvathi, for sound health the Ashwani Kumars (the celestial physician twins), for victory the Lord Indra (god Lord of heaven) and for material riches, Kuber (god protector of wealth), are to be worshipped. Similarly, talking of various desires at the end, he gave verdict that for fulfillment of all desires and for salvation one should worship the Lord Narayan alone.

Therefore, one should remember the Omnipresent Lord and for such accomplishment the only available means is to take refuge in an accomplished teacher, asking sincere questions and rendering service.

The devilish and divine treasures are two traits of the inner realm, out of which the divine treasures enable one to have the great vision of the Supreme Being, hence they are called divine but yet are within the influence of the three properties of nature. When the three properties of nature are pacified, the seeker too shall experience that absolute peace within. After this, such a realized sage- yogi shall have no more duties that he needs to perform and he will have attained the state of actionlessness.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

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Knowledge, action, and the doer are also each of three kinds as per metaphysical vision of Bhagavad Gita!!!

Knowledge and action and the doer have been graded into three kinds each,
in the
Sankhya philosophy of properties (gun).

Lord Krishn sings:

“Know that knowledge as immaculate (sattwik)
by which one perceives the reality of the indestructible God
as an undivided entity in all divided beings.”

Such knowledge is direct perception,
with which the properties of nature come to an end.
It marks the culmination of awareness.

Let us now see knowledge of the second (rajas) kind.

“Know that knowledge as tainted by passion
which one perceives divided entities in all separate beings.”

“And know that knowledge as besmirched by ignorance (tamas)
which adheres to the body alone as if it were the whole truth,
which is irrational, unfounded on truth, and petty.”

Devoid of wisdom and the required discipline to buttress it,
this kind of knowledge is worthless as it takes one away
from awareness of God who is the one and only reality.

The following verses then recount the three kinds of action.

“That action is said to be immaculate
which is ordained and embarked on with detachment,
one who is free from infatuation as well as loathing,

who does not aspire to any reward.”

The ordained action is none other than worship and meditation
lead the Soul to God.

“And that action is said to be of the nature of passion
which is strenuous and entered upon by one
covets rewards and is egotistic.”

This seeker also performs the ordained action,
but what a great difference is made by the fact
he is desirous of rewards and possessed of vanity?

So the action undertaken by him bears
the character of moral blindness.

“That action is said to be unenlightened
which is taken up out of sheer ignorance
with disregard for outcome, loss to oneself,

injury to others,
as well as for one’s own competence.”

Such action is bound to be reduced to nothingness at last
it is unquestionably not approved by scripture.
Rather than action it is mere delusion.

Let us now see the attributes of the doer.

“That doer is said to be of immaculate nature
who is free from attachment,
who does not indulge in arrogant speech,
who is endowed with patience and vigour

as well as
unswayed by success and failure.”

These are the attributes of the righteous doer
the action he undertakes is, of course, the same ordained action.

“That doer is said to be of the attribute of passion
who is impulsive, covetous of the fruits of action, acquisitive,
pernicious, vitiated,
subject to joy and sorrow.”

“That doer is said to be of the attribute of ignorance
who is fickle, uncouth, vain, devious, spiteful,
dispirited, lazy, and procrastinating.”

These are the attributes of the ignorant doer.
The scrutiny of the qualities of doers is concluded at this point.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

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The five principles that Sankhya acknowledges as accomplishers of all action through metaphysical vision of Bhagavad Gita!!!

In order to understand transparently about what are the causes that effect righteous and unrighteous actions, we must learn about the five principles that Sankhya acknowledges as accomplishers of all action as per teachings of Bhagavad Gita.

Lord Krishn sings:

“Learn well from me, O the mighty-armed,
the five principles that Sankhya acknowledges
as accomplishers of all action.”

“In respect of this, there are the prime mover,
the several agents, the varied endeavours,
the sustaining power, and likewise the fifth means that is providence.”

The mind is the doer. Virtuous and evil inclinations are the agents. Performance of righteous action demands a predisposition to discernment, non-attachment, tranquility, self-restraint, sacrifice, and constant meditation. But lust, anger, infatuation, aversion, and avarice are the agents that effect unrighteous deeds. There are then the manifold efforts-the endless desires-and the means. That aspiration begins to be fulfilled which is supported by means. And last of all there is the fifth principle, providence or sanskar-the outcome of all that has happened to the Soul in the past. This is borne out by Lord Krishn.

He adds:

“These are the five causes of whatever action
a man accomplishes with his mind, speech, and body,
either in accordance with or even in contravention of scripture.”

“Despite this, however he
who-out of his immature judgement-views the consummate,
detached Self as the doer is dull-minded and he sees not.”

As the Soul is identical with God, the pronouncement also implies that God does not act. Yogeshwar Krishn has stressed the point again and again. He said that God neither acts himself nor impels others to act, nor does he bring about even the association of actions. Then why do we say that everything is done by God?

It is only because our minds are clouded by delusion. We just say whatever comes to our mind. However, as Lord Krishn has affirmed, there are five causes of action. Yet the ignorant man, incapable of perceiving the reality, views the lone, Godlike Soul as the doer. He fails to realize that God does not perform any deed. Paradoxically, however, while saying all this, Lord Krishn also girds up his loins for Arjun and assures him that he has just to play the part of an instrument, for he (Krishn) is the real doer-arbiter.

What after all is the sage’s import?

In truth, there is a line of gravity that separates God from nature. So long as the seeker is within the boundaries of nature, of the three properties, God does not act. While abiding close by the worshiper, he is yet only an onlooker. But when the seeker gets hold of the cherished goal with firm intentness, God begins to regulate his inner life. The seeker then breaks free from the gravity of nature and enters the realm of God. God ever stands by such a seeker. But he acts only for a worshiper such as this. So let us always meditate on him.

Lord Krishn sings

“Though he may slay,
the man who is liberated from conceit
and whose mind is unsullied is neither a killer
nor bound by his action.”

Rather than granting licence to kill without any fear, the verse signifies that the truly liberated person acts as a mere instrument of the Supreme Spirit. A liberated person slays from the worldly point of view it’s evil traditions. In truth, however, one who dwells in constant awareness of God is of necessity disinclined to anything that is evil. Such a person is simply not tempted to destroy, for the world which tempts people to destroy no longer exists for him because of his total renunciation of the aggregate of all his deeds.

“Whereas the way of securing knowledge,
the worthwhile knowledge,
and the knower constitute the threefold inspiration to action,
the doer, the agents, and the action itself are the threefold
constituents of action.”

Arjun is told that the impetus to action is derived from all-knowing seers, the mode of acquiring knowledge, and the object that is worthy of being acquired. Lord Krishn has said earlier that he is the object worth knowing. The stimulus to action is derived only when there is a realized sage with perfect knowledge who can initiate the seeker into the way by which the desired knowledge can be obtained, and when the seeker’s eyes are fixed on his goal.

Similarly, the store of action begins to grow by the coming together of the doer-dedication of mind, agents such as wisdom, disinterest in the material world, repose, and self-restraint by which the action is accomplished, and awareness of the action.

~Revered Gurudev Swami Adgadanand Jee Paramhans~

Humble Wishes.


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