Gita Saar - A Muslim Perspective Part 1-H: Chapter VII - The Unitive Way of Wisdom Synthesis (Jnana-Vijnana-Yoga)

Chapter - VII

THE UNITIVE WAY OF WISDOM SYNTHESIS

(Jnana-Vijnana-Yoga)

[1]

Sribhagavan said:

Having a mind attached to Me, O Partha (Arjuna), and joining unitively through yoga, and having Me as refuge, how you will know Me without any doubt, comprehensively, that do hear.

Manifest Self (Paramatma) is talking through Krishna’s mouth. The same truth is reiterated again. The person should control his mind from getting astray and develop an attachment to nothing else but Manifest Self. He should try to attain closeness with It through yoga and having the Paramatma as the refuge, he should attain the knowledge of God without an iota of doubt. 

But how can somebody remove the doubts from his mind? Krishna gives the answer in the forthcoming verses!

[2]

I shall teach you this (pure) wisdom together with this (applied) knowledge, without any omission, knowing which, there will be nothing more here left over that should be known.

What is being told here would remove all doubts from the mind. This knowledge is extremely important because it is based on claim that upon receiving this knowledge, the person will become all knowing and by no chance will there remain anything that remains to be known.

[3]

Among thousands of men, one perchance strives for perfection. Even among the striving who have attained, one perchance knows Me according to proper principles.

This verse further reveals the importance of the knowledge that Manifest Self (Paramatma) is going to impart through Krishna’s mouth. He says categorically only a handful strive to achieve perfection and out of those handful there is again a small percentage that gets to know God according to proper principles. It is clear there may be innumerable people who wear religiosity on their sleeves, very few attempt spiritual excellence and out of those few, just one or two are able to create that desired link of the self with the Manifest Self. 

Thus only a handful get to know the secret that is being told here, though there may be a lot many who would try to achieve perfection in their own way. The methodology of achieving perfection is important and it is this methodology that needs to be known. Answer is being given by Krishna here.

Another point that this verse makes clear is that perfection in this life is nothing else but knowing God according to proper principles. This is a clear inference from Krishna’s wordings here and all those who gauge success in life on the basis of other achievements need to note this. 

[4]

Earth, water, fire, air, sky, mind, reason also, and consciousness of individuality, thus here is divided My eightfold nature.

This verse too is one that, as per us, needs to be retranslated and re-understood. In verse two, Manifest Self prepares us to say that It will teach something, knowing which, there will be nothing that will remain to be known. Then It says that one in thousand strives for perfection. The percentage of one who obtains perfection must be far lower. Even from amongst them, the likelihood of those who really reach God is very negligible. Ideally, after this, there ought to be a description of those who know Him, the way He ought to be known. But, instead of talking about that path to God, that has eluded a great majority, there is this reference to earth, water, fire, air, sky, etc. 

Is knowledge of earth, water, fire, air, sky, etc. enough to enable us to achieve perfection? Surely you will realize that this is not the case. Krishna’s wordings themselves suggest that only a few will understand the real significance of this verse. 

Again, you will have to believe in our interpretation of Vedas to understand this. We have already said that the war of Mahabharata had the Vedic teachings as the background. Krishna refers to the same Vedic characters of AgniDeva, VayuDeva, etc. We have already proved in the BOOK, that these seven are not the names of five material elements along with mind and reason but they are reference to the seven names of the Devatas, who took birth in fourteen bodies. (You are invited to read the BOOK carefully to know more about these fourteen). We have given countless proofs in the BOOK to prove that the divine personalities of the Vedas (like VayuDeva, AgniDeva, etc.), would come to live as Ali, Husain and others. It is these personalities who are being identified here. These are men whose footsteps would lead us to perfection. It has been confirmed even from Krishna’s mouth. Very few are aware of this and even fewer achieve perfection “according to proper principles”.

A hint of this, unknowingly, has been given by NG himself, when he says that Gita has erred here as well:

“We find also in verses 8 and 9 that these actual gross aspects of nature are not viewed as matter but as values to which human beings are related and which enter consciousness more directly. Thus the unitive nature of the Absolute is established. But in this preliminary enumeration, the Gita wishes to err if at all, on the side of actuality, rather than on the side of far-fetched theory.”

The reference to ‘me bhinna prakriti’ (my distinct divided nature) further confirms that the aforementioned Devatas are distinct or manifest consequence of division of Noor or Power created by Manifest Self and their nature confirms with the nature of Manifest Self, who is doing the talking through the mouth of Krishna. Otherwise, the presence of Manifest Self can be seen in innumerable things other than the ones mentioned here. (A look at the personalities of these 14 Devatas with seven names will reveal that what all has been told as the nature of Manifest Self, their personality is an exact replica of the same and there is no dissimilarity with the nature of Manifest Self or of God). 

There is another point that can be proved from NG’s comment that we have quoted. He says: “These actual gross aspects of nature are not viewed as matter but as values to which human beings are related and which enter consciousness more directly.” We have shown time and again that the gross aspects of nature are actually the Devatas. What NG is further confirming here is that these Devatas have a role to play in our consciousness, something that we have already proved, both from Upanishads as well as the traditions of these Devatas (Ahlulbayt). 

Aren’t the things clear? We have given proofs in the Vedas that Sky has been used for Mohammad, Air has been used for Ali, Water has been used for Hasan and all verses referring to Agni are in fact talking of Husain. Mind and reason are perhaps Jafar and Musa, two more of the seven names of the Ahlubayt. The gross earth is also referred to as “pure fragrance” in verse 9, which we have shown in the BOOK, is reference to Fatima - Mohammad’s daughter married to Ali. Through these Devatas or Ahlubayt (Pure Ones), we are directly related to God. They are the ones who are responsible for consciousness. They are ones in whom God’s nature got divided. They together form the Manifest Self of God. This and this alone is the secret that a lot many aspired to know but only a few were successful.

The verse 6 even tells us that we owe our life to them. With all material influences being denounced so vigorously here in Gita, only a mind entrenched in materialism would believe that we owe our life to earth, water, fire, air and sky. Even if we accept this as true, because these material things really have influence on our body, how could we owe our life to mind and reason, which are inherent parts of our body! 

We again request you to ponder over the cause that led to the war of Mahabharata. The modes of worship pertaining to these Devatas, we have claimed, was the reason for war. There was one party that was deifying them as gods while the other, led by Krishna, wanted to show their true place. This is the reason why the subject returns again and again to the subject of Devatas. At all times you will find that their role in our life is highlighted again and again. Unable to understand all this, commentators like NG have concluded that it is Gita that has erred. How sad!

[5]

This is the non-transcendental (apara=immanent). Know the other to be my nature, which is transcendental, constituting life, O Mighty-Armed (Arjuna), by which the phenomenal world is sustained.

Refer to the Brhad-aranyaka Upanishad in the BOOK or other similar examples through which we have shown how the same non-transcendental became transcendental, constituting life, and took birth in human form. It is clearly stated in various Upanishads that the phenomenal world is sustained by these fourteen Manus or Devatas, of which one is the Devi. Some Upanishads have even called them as lords of the fourteen spheres or as rulers of our organs of senses and action. Can there be greater evidence required? Particularly so when Krishna too is confirming that they sustain the phenomenal world.

Also, we have seen in Vishnu Purana how this entire cosmos will wind up when the last of these Devatas will be killed, thereby confirming that the sustenance of the world is dependent on their presence as human beings, within the world. The same is being mentioned by Krishna in the aforementioned verse.

[6]

Know that all beings have this as their common source (womb). I am the becoming as also the dissolution of all this (phenomenal) world (jagat)

The fact that ‘all beings’ is used here show that it were the same divine beings who were subject of discussion in earlier verses too when words like agni, vayu, akash, etc. were used. Paramatma confirms these Divine Beings owe their life to the Paramatma. Again attempt is to show the real place and importance of these Divine Beings between Manifest Self and us. But these Divine Beings are not God

Moreover, it cannot be digested how the commentaries relate to material things, when the entire previous discussion is to lead us away from all material things and devote all our actions only to God.

Fact is that we all owe our lives to the Devatas, whose origin is due to the division of the Noor or Light created by the Manifest Self of God into fourteen powers similar to the original one.

Consequent to giving the Devatas their true importance, subject returns to the topic of Manifest Self and declares in the next line that Manifest Self is Superior Most and even the Devatas owe their presence due to Him.

This was important as the cause of Mahabharata was to uphold the true position of the Devatas. People of the period had either started worshipping the Devatas or left the Devatas altogether and started living in forests where they tried to reach God directly through chants, etc. 

The use of the world ‘yoni’ (womb) in the first line suggest that it is not just a superficial statement but all lives have emerged from them, just as a child is born out of womb. That two of the Devatas – Siva and Sakti – are still worshipped as progenitors of all beings is common knowledge. Siva is associated with the male phallus and Sakti is the creative power from which emanated the entire cosmos. That Siva is another name for the power that was to be later called Vayu (or Ali) and Sakti (or Parvati) were names of Fatima too has been proved in the BOOK. We have seen in Brhad-aranyaka Upanishad how the Manifest Self (Paramatma) created the One Noor of Brahma. This became large and then divided to become more and consequently these fourteen Devatas were created; subsequently the entire cosmos was created out of the powers of the fourteen. It is also clearly stated that all the beings emanated from the Manifest Self and they will also dissolve into the Manifest Self. This and nothing else is being confirmed here through the mouth of Krishna. Otherwise, is it possible that life be born out of the womb of fire or water or mind or reason and also dissolve in the womb of fire or water or mind or reason? 

[7]

Nothing else is higher than Me, O Winner of Wealth (Arjuna). In Me all this is strung as a classified series (ganah) of precious beads on a string.

Manifest Self is even higher than the Devatas. It knew that people of the time had started considering these Devatas as gods. This can be understood by looking at the beliefs of the common people today, many of whom still call Agni, Indra, etc. as gods. This belief has been denied time and again by Messengers, even though the importance of the Devatas is retained. Paramatma also stresses that even they (the Devatas) owe their origin due to It and in It alone all of them are strung as a “classified series of precious beads on a string.”

This also explains the actions and deeds of the Ahlulbayt when they came to live on this earth. On several occasions Ali or Hasan or Husain or others said that the earth, the sun and the moon, etc. were created because of them. Has anybody else ever made a claim like this? We won’t find anybody else in history, because this was too big a claim for anybody to dare. Even those kings who called themselves as gods could not muster courage to claim so and we find no such reference in the entire history. 

A very profound example of this is found in the history of Moses when face to face with the Pharaoh, who made all people to worship him as god. Moses said that “my God is one who makes the sun rise in the east and set in the west. If you are the god, then you make it come out from the west and set in the east.” The Pharaoh who called himself god had no answer. On the other hand we find these Devatas being so powerful that they made the sun reverse its direction or split the moon into two, miracles which were performed in the desert of Arabia but were visible as far as India. Despite this they never allowed anybody to call themselves as god and their entire life can be seen as full of devotion and supplication to the Almighty God. Why won’t it be when Paramatma Itself has said here that they are the ones who have identified God in the manner He ought to be known? 

It is sad part of history though that these Devatas came to be regarded as gods and people began to worship them. Even at the time of Krishna, people had forgotten the Absolute God and it were these Devatas and others, who were worshipped as gods. Krishna was sent as a messenger to re-deliver the truth about their identity. 

Also, we will find in the Islamic history Ali took a very strict stance against those who had started calling him as god. Scholars might not know but Ali knew that this war was not being fought for the first time. Even on earlier occasions, such wars have been fought with those who had bestowed the stature of gods on the Devatas. With great effort, the Messengers of God had been able to create a demarcation between Absolute God and the Devatas – God’s preferred creations. And Ali would have been the last person to see the same starting all over again. 

[8]

I am the taste in waters, O son of Kunti (Arjuna), I am the light of the moon and the sun, I am Aum (numinous exclamation) in all the Vedas, sound in the sky and the human quality in men.

People of Krishna’s period were relating water, moon and sun and also Aum to the Devatas. That is why Paramatma feels the need to clarify the relationship through the mouth of Krishna.

One thing that cannot escape attention is that Paramatma says It is the human quality in men. Muslims too recount certain traditions as per which all good acts are related to God. That means that all those who perform in-human deeds are actually performing actions that are un-Godly. 

Moreover, reference to water, moon and sun is significant. These are also the names of the Devatas in Vedas. Since there is a clear reference to Vedas, it is clear that Krishna had those names in mind while uttering these words. Aum too, we have shown in the BOOK, signify the 14 Devatas leading us towards God. Aum was an attempt to remember that relationship between us with the Manifest Self through the Devatas. Unfortunately, the later day priests continued to recite the syllable ‘Aum’ several times over in a day but forgot its true significance.

Even if we accept that the material water, moon and sun are being discussed, it has explicitly been stated in the Upanishads and Vedas that the Manifest Self of God, which comprises the fourteen Devatas, commands all of these. In spite of this, it is clearly stated that their entire glimmer, all their shine, and all their virtues, are due to the power of God.

Clear reference to the Vedas and Aum is significant as Vedic beliefs were the cause of fight between Krishna’s army and that of Duryodhana. Krishna preached that Devatas are the ones responsible for consciousness, they are the guides and the leaders and it is they who have taken up the task of leading each of us towards the worship of God. But worship has to be performed of none else but God. 

[9]

I am the holy fragrance of the earth (divinity) and also the brilliance of the luminary (presence), the vital principle in all beings, and the (essence of) austerity in all ascetics. 

The purpose of this is to tell us that all those who are of such stature that we can be tempted to call them as god are actually creations of God Himself. Those who have taken earth and the luminary things for material earth and sun, moon and fire, are wrong.

For earth, gandhah (smell or perfume) and punyah (holy or pure) are used. That means earth is described as one with pure or holy smell. Likewise, the term ‘vibhavasu’ (luminary) is usually taken for fire, moon and sun. Says NG: “The object of the author is to refer here to the holy presences suggested in all bright objects, including fire. The light itself is referred to as tejas (brilliance) which is related to that aspect of consciousness called taijasa (the brilliant) which is at the basis of dreams.”

Since the word ‘brilliance’ and not ‘brilliant’ is used, we are of the opinion that the brilliance of the luminary persons (or Noor) is being talked about here. We should remember that God is telling a secret about attaining perfection and these mundane references to material objects do not have the power to do anything, leave alone bestow perfection on us. It has been clearly stated that only a few are able to know God in the manner He ought to be known. The succeeding line, which talks of ‘tapas’ (the ‘burning’ of spiritual discipline, ascetism) further confirms our view as there can be no relationship between material objects with spirituality. Even NG has agreed that the ‘tapas’ being mentioned is a human quality or a personal attitude. Says NG: “A perfectly self-controlled man represents the Absolute in essence.”

The meaning here is so clear that the commentators have no choice but to say that it stands for certain men of merit. Who are those men of merit? Answer is available only with us. 

The succeeding verses too, we will notice, talk about the same subject.

[10]

Know Me, O Partha (Arjuna), to be the perennial seed of all beings; I am the reason of the intelligent, and I am the brightness of (those who are) the brilliant. 

The way in which commentators have erred in understanding these verses from Gita, we should be thankful the brightness and brilliance mentioned here has not been understood to be that of the shining objects. 

Fact is that since the people of the time had begun to worship the Devatas and had removed God from their acts of worship, the entire passage here is meant to tell them the real truth about the relationship between the Devatas and the God. Even prior to Gita, we have seen several cases mentioned in the Upanishads where sages like Yajnavalkya and others went to the congregations of priests and princes and tried to tell them the real purport of their various actions. The fact that Yajnavalkya had to say this in the congregations of priests and the learned confirm that even they had forgotten the true teachings and had begun to follow a ritualistic life. 

Yajnavalkya is a contemporary of Krishna and was elder to Krishna. Krishna too tried to rectify the mistaken beliefs of people. This led to a full-fledged war where there were those who found refuge in the Vedas and worshipped the heroes of Vedas blindly as comprising one army and those who accepted Krishna as an Avatar of God and yet believed in the Vedas, comprising the other army. This apparently small difference between the believes of the two armies was in fact such a great difference that Krishna has called it the war between truth and evil and made it obligatory on Arjuna to kill those in the other camp or die fighting for this cause. 

Present day humanity too is going through similar deviations. There are people who do not know the identity of the torchbearers to the true path viz. the Devatas (Ahlulbayt) and their designated role in showing us the true path. And there are those who go to the extent of worshipping them (some worship one or two, some worship the Devi) and do not know that our entire acts of worship should be for God and God alone. Same is the case with Muslims. There is a sect that has discarded the Ahlulbayt altogether and there is another that at times give them so much value that it appears they have forgotten the God. Both have erred. Zulmat (Forces of Darkness) have seen to it yet again that we digress from knowing the true identity of the Devatas (Ahlulbayt or the Forces of Noor) because Zulmat knows very well it will be defeated the day people will identify the torchbearers and begin treading their path to reach God. 

[11]

I am the strength of the strong, devoid of desire and passion. In beings I am desire which is not contrary to righteousness (dharma), O Leader of the Bharatas (Arjuna). 

We invite you to read the two lines carefully. The use of the word ‘beings’ in the second line suggests that the first line does not refer to those who come in the ambit of ‘beings’. Difference between Manifest Self and the ‘beings’ (viz. the Devatas) is being mentioned. Manifest Self (Paramatma) is devoid of desire and passion but the Devatas possess desire. However, after saying this, the Manifest Self also says desire is not contrary to righteousness thereby signifying we should not take the comment negatively as the Devatas are on the righteous path despite having desires. Paramatma also knew that when these Devatas will take birth as Ahlulbayt, people would get confuse about whether they are like humans with desires and passions and whether they are different. That is why Paramatma, in the Quran, takes a guarantee about the Ahlulbayt being free from all evil, even an iota of it.

Desire can be for a good cause too. For instance, there can be a desire that truth prevails or injustice and evil vanquished. This will be the desire of the righteous. 

[12]

Even those manifestations recognized as according with existence (sattviki), and active or dominant (rajasi), and dark or inert (tamasi), know them even to be My own. I am not in them but they are in Me.

Three terms sattviki, rajasi and tamasi are being introduced here. Be prepared to read a lot more about them in the succeeding chapters.

The purpose of this verse is clear. It is stated that all the manifestations have their origin in God. Even so they are dark or inert (tamasi). This shows that things, which are considered dark or inert, like, Satan (Zulmat), too have been created by the Manifest Self. Quran too has talked of the forces of Zulmat (darkness) and forces of Noor (Light) as two opposing forces, created by God, so that mankind can undergo the test that God wants each of us to give.

There are people who disagree with this and say that God is all good and nothing evil or bad has been created by Him. It is a big discussion and out of purview of this commentary. We would restrict ourselves to say that those who say so have not understood the purpose of their creation. We have not been created angels – as robots who would do only what they have been assigned to do. We are prone to do good as well as bad. Both paths are open to us. We have a free choice. But we are expected to pass the examination by choosing the path of the Noor and discard Zulmat. Moreover, Quran itself says it is the creator of both Noor and Zulmat. If Zulmat is nothing but absence of Noor or Light, why would God say He is the creator of both? Is it possible that something which is not in existence be created? Here too, in Gita, Paramatma is confirming that all three paths viz. sattvik, rajasik and tamasik have been created by God but it is desired that man will follow the sattvik path in order to excel in life and become Purushottam (Ashraful Makhooqat) by uniting his atma (self) with the Paramatma (Manifest Self). 

[13]

Deluded by these three manifestations (of value) this whole world is unable to know Me who am beyond them and unexpended. 

Had the test been easy, each of us would have passed it. But it isn’t so! Man gets deluded by these three manifestations viz. sattva, rajas and tamas. The world gets confused and is unable to identify God who is beyond these manifestations and unexpended. 

That these have been created as illusions is mentioned in the next verse. Those people are worth being rewarded who identify reality despite it being embedded in a maze of illusions and thus emerge victorious in this worldly test.

[14]

Verily this divine illusion of Mine (maya) made up of the manifestations (of value-gunah), is hard to surmount. Those who seek Me alone, pass over this illusion.

It is stated that these illusions present in the world do not allow men to reach God. Those who seek God alone pass over the illusion and attain Him. That is why it is essential that God and none else should be the purpose of our worship.

[15]

Not Me do evil-doers, foolish, attain, lowest among men; their wisdom being distracted by illusion (maya), affiliated as they are to the demonic (or non-intelligent) aspect of nature.

Those who perform evil acts have been described as foolish. If you see, this is the converse of wisdom. The evil-doers, it has been clearly stated are the lowest among men, affiliated to the dark or tamasik manifestation, and such people never attain God. Dark or tamasik nature has been described as Zulmat (darkness) in Quran.

See that Paramatma’s definition of lowest among men is different from the definitions created by us. It is clearly stated that evil-deeds are the basis of Paramatma’s standardization while we have created the lowest on the basis of birth. Righteousness, on the other hand, has already been described as having its origin in Paramatma. One who performs evil-deeds distances himself from God and thus becomes lowest. It has already been said that the true zenith of humanity is to attain union with God. Such a person would be an epitome of righteousness and good deeds. (Read about the lives of Ahlulbayt on earth and you will realize that they were the highest examples of righteousness.)

Tamas (Zulmat) is the demonic aspect of nature. Zulmat too has the power to creep inside us just as Noor has the power to guide us from inside. It has been said that the Devatas are related to the higher levels of our self. As we climb the steep climb of righteousness (leading our self towards purity), our self starts gaining proximity of the Manifest Self until a level is reached where the it attains union with the Manifest Self. This is the state of salvation or moksha. This is the state of shahadat or nijaat. 

[16]

Four kinds of the (doers of the) good are intent on Me, Arjuna; the distressed, the seeker of knowledge, the seeker of the goods of life, and the wise, O Leader of the Bharatas (Arjuna).

In this verse, Paramatma says there are four kinds of people who seek God. First category is that of the distressed. This person is intent on seeking God so as to get relief from his misery. Once the misery has been removed, it is not sure whether the person would still seek God with same intensity. The second is the seeker of knowledge. This person too wants to know answers to certain questions and once those answers are known, his interest wanes away and he might not seek God with the same fervour. The third is one who seeks God because he wishes to seek the goods of life. This person is selfish and is sure to forget God once he has obtained the goods. The fourth is the wise person. He realizes through wisdom that the purpose of his creation is to get united with God. This would ensure his eternal life. This person continues to seek God at all times – good and bad. This fourth state is the best of all.

[17]

Of these the wise men, forever united and unitively affiliated with the Absolute excels, for dear to the utmost limit am I to the wise, and he is dear to Me.

Wisdom has been held in so much esteem. It is unfortunate that men blind to wisdom relinquishes the path of God and seek refuge in wayside faqirs and other men like themselves, even when they have the capability to reach far higher levels of spirituality than those faqirs themselves.

Wise person is always dear to God. And the wise holds the God dearest to him. He remains united and unitively seeks God through the path laid down by His messengers. 

[18]

Honourable are all these, but My firm opinion is that the wise one is the Self itself. He of unitively established Self indeed remains in My path which has nothing higher.

All those who seek God are honourable but the best of these is one who seeks God with wisdom. Wise one elevates his self to the level that it attains union with the Manifest Self and thus becomes Self itself. This person remains on the one and only straight path (the sirat-e-mustaqeem) and reaches the highest levels. It is this person who attains salvation, as we have seen that salvation has been related to realization of the Self.

Another explanation can be given. Since people of the time were worshipping the Devatas and attempt was being made to lead them to the worship of God, ‘honourable to all these’ could refer to the Devatas. All Devatas are honourable but Paramatma’s firm opinion is that the wise person is one who unites with the Self itself. 

[19]

After many births the wise man attains Me. Such a great Self, thinking Vasudeva to be all is rare indeed to find. 

The system of rebirth is again being endorsed here. Man who traverses on the God’s path keeps taking birth in conditions more suitable to attaining unity with the Absolute. Those who perform righteous deeds and have not been able to attain the union sometimes even take birth in the family of the Devatas or yogis. Once they get to know the true path through wisdom, they become united with the Absolute. 

The second half of the verse again confirms the Self’s relationship with VasuDeva. We have seen that VasuDeva is an oft-repeated name in the Vedas. This is the name of one of the fourteen Devatas. However, it appears from this verse that VasuDeva is another name for Manifest Self of God and the Devata was referred to by this name because he displayed some particular nature of God. We say so because in verse 4, we have already seen that Manifest Self’s nature was bestowed on various Devatas. Verse 4 states: 

Earth, water, fire, air, sky, mind, reason also, and consciousness of individuality, thus here is divided My eightfold nature. 

To confirm whether VasuDeva has been indeed used for Paramatma, we tried to explore the Upanishads. We found the answer in Amrtabindu-Upanishad of Krishna-Yajurveda, which says: 

Two Vidyas (sciences) are fit to be known, viz., Sabdabrahman and Parabrahman. One who has completely mastered Sabdabrahman attains Parabrahman. Having studied well the books, the learned man should persevere studiously in Jnana (the acquisition of knowledge) and Vijnana (Self-realisation according to such knowledge). Then he should discard the whole of the books, as a person in quest of grain gives up the straw. Though there are cows of different colours, yet their milk is of the same colour. Like milk is seen Jnana, and like cows are seen the different kinds of forms (in the universe). As ghee is latent in milk, so is Vijnana (Self-realisation) latent in every being. Through churning always the Manas with the churning stick of Manas and the string of Jnana, Parabrahman that is partless, calm and quiescent should be brought out like fire from the wood. I am that Brahman. That Vasudeva who is support of all beings, who lives in all and who protects all creatures is Myself. That Vasudeva is Myself.

[20]

Their wisdom distracted by such (or) such (other) desire (counterparts) they attain to other divinities, committed to obligations such or such belonging to each, prompted by their own particular nature (in each case).

Since ‘other divinities’ are being talked about here, it gives credence to our understanding earlier that divinities or Devatas were being mentioned. It is clearly said that those trying to use their wisdom too are prone to getting distracted. Eventually they end up worshipping one divinity or the other. Ultimate worship should be of the God and none else!

[21]

By whichever (particular) form such and such a devotee with faith wishes to worship, each to his own faith I confirm.

As we are repeatedly mentioning, worship of Paramatma is held to be high in esteem, but role of divinities (Devatas) are not discounted. They have a important role to play.

Devotion is important! And so is faith! Anybody who comes to Paramatma with devotion and faith is welcome. It is not important what form of worship he adheres to. Ultimate aim is to worship the Absolute. 

It is also not important to what faith or religion s/he belongs to. Paramatma is here confirming that all forms of faith are welcome. But yes, the worship has to be done of either the Manifest Self or the Absolute God and none else. 

[22]

He, endowed with that faith, seeks the worship of such a one, and from him obtains his desires, the benefits being decreed by Me.

Manifest Self is referring to the condition of the people of his time. There were people who worshipped one Devata or the other. Instead of believing all the fourteen Devatas as part of the Manifest Self of God, there were some who had chosen one or the other Devatas.  

It is clearly stated that even if the person seeks the worship of only one of these Devatas, knowing fully well that they are not gods but preferred creations of God, and desires his motives, then his prayers are fulfilled by God, who holds these Devatas as extremely dear. 

We know now that the Devatas took birth as Mohammad, Ali, Fatima, Hasan, Husain and others. There are several Shias who address their prayers directly to them or even to sons of these Ahlulbayt like Abbas and others. You ask them and they would say that their prayers are getting fulfilled. In this verse, God has clarified the reason why all such prayers are heard yet states clearly in the next verse that people who do so are men of small intelligence. Likewise, there are people who seek prayers from the Devi or from one or the other Deva. Their prayers too are being heard for the same reason described above.

[23]

Terminable indeed is the benefit (accruing) to these of small intelligence; sacrificers to the divinities go to the divinities, but My devotees come to Me.

Paramatma clearly states that even though It grants benefits to people who worship these divinities individually, such people are men of small intelligence. Those who worship the God or His Manifest Self become united with Him. Alternatively, those who sacrifice to the divinities go to the divinities. What happens to them thereafter or how the two modes of prayers are different has not been clearly told at this juncture. But it is made clear they are men of small intelligence. 

[24]

Unreasoning persons consider Me as the unmanifest come to the manifestation; not knowing My supreme (value), unexpended, with no superior.

There are people who believe there was nothing and then the Manifest Self appeared. These people have been described as unreasoning persons, who do not know that the Manifest Self of God too has a supreme value, which is unexpended and with no superior. This is the Non-Manifest Absolute God about which Paramatma will talk later too in Gita. 

This description confirms our viewpoint to the full. We have said that it is the Manifest Self of God who is doing the talking and who has taken it as its responsibility to lead the entire world to the worship of the Non-Manifest Absolute God. This verse also confirms our conclusion about the Absolute creating the Manifest and the Manifest leading to creation of the fourteen Devatas, who became the guardians of the fourteen spheres when the cosmos was created.

What we find is that though the Paramatma (Manifest Self) is talking of higher powers than the Devatas and is also talking of a need to worship the Paramatma, it is also mentioning of its own supreme, unexpended Absolute Form, with no superior, thereby confirming that attempt to bring people to worship of the Paramatma too is the first step and eventually a higher power will be presented. All our worship and all our acts should be dedicated to the Absolute God and none else but since the people were worshipping Devatas and so many other things (as we will see later in Gita), the first attempt was to bring them to the worship of Manifest Self. But ultimate aim is to bring them to the worship of Absolute, who is the Creator of all, including the Manifest Self.

We will show later in this commentary that Absolute is referred to at a few places as Third Person ‘He’ and ‘Him’ whereas Manifest Self is referring to Itself in First Person as ‘I’ and ‘Me’. We have shown in the Book ‘Muslims and the Straight Path’ how exactly the same pattern is used in the Quran. Words are coming out from the mouth of Mohammad (as they are coming out from the mouth of Krishna in Gita), but it is the Manifest Self (Rooh or Paramatma) who is doing the talking in First Person and referring to the worship of the Absolute God (Qadir-e-Mutlaq), referred to in Third Person. Difference between Gita and Quran is only that the stress on the worship of Absolute God increases manifold later in Quran though Manifest Self is still doing the talking in the Quran and even says at one place “We too give death and birth”. In Quran, we have seen that while First Person is used whenever there is mention of sending Prophets, sending scriptures, punishing the people or tribes and even guiding people, whenever there is mention of prostrating or worshipping, Absolute God in Third Person is talked about. 

[25]

I am not revealed brightly to all; shrouded as I am by the illusive effect of negative reality (yoga-maya) this deluded world does not know Me, unborn, unexpended.

It is not easy to understand the true nature of God, neither the Manifest Self. Innumerable people have tried to reach Him and have got confused. That is why it has been repeatedly said that one must reach God through the path shown by those who are the dearest to Him. These are the Devatas.

We invite you to read some of the supplications to God that have been told to us by the Ahlulbayt. The sublime nature of these supplications would give you an idea why these Devatas have been held as ideal for showing the path to attainment of unity with the Absolute. It is unfortunate that even the Shia Muslims, who claim to be the true adherents of the path of Ahlulbayt, have not realized the true position of Ahlulbayt in showing the path to reach the Absolute.

[26]

I know the beings that are past, present and to come, O Arjuna, but no one knows Me.

Manifest Self of God has only recently said that there is a power that is superior to It. Other than the Absolute God, the Manifest Self is superior to all else. It has been bestowed the knowledge of the past, present and what is to happen. Yet, people are unaware of Its true character.

The words of the Manifest Self here confirm the content of the hymns of the Vedas. It says that it knows of the things to come. This is an answer to those who would show doubts regarding our commentary of the Vedas which show the Vedas prophesizing the events that would happen to in the future when the Devatas would take birth in human form.

[27]

From the delusion of the pairs of opposites arising from attraction and repulsion, O Bharata (Arjuna), all beings, on being created, are subject to confusion (of values), O Burner of the Foe (Arjuna).

Confusion is inherent in all of us. This is because of the delusion of the pairs of opposites arising from attraction and repulsion in all the beings. The same self within us help us attain union with the Manifest Self whereas the lower half of the same self seeks the pleasures of the world. Opposites have been put inside us. It is up to us to seek the truth through applying our wisdom. Carriers of Noor have repeatedly tried to show the path of betterment. It is up to us whether we pass the test.

[28]

But those persons of pure deeds whose sin has come to an end, freed from the conflict of pairs of opposites, adore Me with a firm resolve.

This again is an absolutist view and can only be reference to the Devatas, though it is very much possible for us to become like them. After showing the true position of the Devatas, after saying that the Manifest Self should be worshipped and those who worship one or the other of the Devatas are lacking in intelligence, the true position of the Devatas is again highlighted. 

They are the persons of pure deeds whose sin has come to an end. We have seen that both Quran and Upanishads respectively have described Ahlulbayt and Devatas as pure and sinless. This is the reason why Ahlulbayt are also called Masooms (Pure or free from sin). Gita too is endorsing the same view. 

It is also stated that they are freed from the conflict of opposites. This is a very important statement. This is so because the Devatas were being presented as torchbearers, who had come to show the way. Therefore, it was essential that we should have a guarantee from God, whose manifest proofs they were, that they were truthful, freed from the conflict of opposites. This statement of Manifest Self in Gita confirms that all their acts, all their deeds, all their thoughts, all their words, were freed form the conflict of opposites and they were all truthful indeed. A similar verse in Quran too guarantees the truthfulness of the Ahlubayt. It asks us to be on the side of those who are truthful. At another instance, at the time of Mubahila, Quran explicitly confirmed to the truthfulness of these Ahlubayt. 

[29]

Whoever resorting to Me, strive for liberation from decay and death, they know That, that Absolute, all that constitutes Self-knowledge, and everything pertaining to action.

Again, the loftier position of the Absolute in relation to the Manifest Self is mentioned. It is said that whoever wishes to tread the path shown by the Manifest Self to attain liberation from decay and death, has to realize the Absolute. Self-knowledge too culminates in the Absolute. All actions too culminate in the Absolute. That - the Absolute - is the Ultimate aim of us all.

Note that the words decay and death have been used here. Gita says on an occasion that our evil deeds are leading to the decay of the world. Also, those in the camps of the Kauravas have already been called as dead. This is an invitation to all of us to leave the path of death and decay and come to the worship of the Absolute.

[30]

Those who know Me, taking together what refers to existential (adhibhuta), hypostatic (adhidaiva) and sacrificial (adhiyajna) aspects, they know Me in a unitive spirit, even at the time of their departure.

The three stages – of the Absolute, of the Manifest Self and of the Devatas when they would take birth on earth – are again summarized. This is the trinity, we have proved. Those who are aware of these stages are thus aware of the unitive path to reach God. It is they who will gain oneness with this Paramatma or Manifest Self or Divine Spirit, when they will depart from this world. 

Note, the Chapter had started with the subject with Manifest Self saying It was going to teach the wisdom, and saying that after this knowledge there would be nothing left to be known. It was also stated that several people tried to know the truth but only a handful were successful. That truth, we now know, is the three-fold relationship that is to be known. This is the true concept of trinity. This is the knowledge of the relationship between the Absolute God, the Manifest Self, the Devatas with us. This is the path to salvation. This is the sirat-e-mustaqeem (the straight path) of the Muslims.

Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the Absolute, in the Dialogue between Sri Krishna and Arjuna, the Seventh Chapter entitled Unitive Way of Wisdom Synthesis.

Gita Saar - A Muslim Perspective Part 1-G: Chapter - VI - Unitive Contemplation (Dhyana-Yoga)

Chapter - VI

UNITIVE CONTEMPLATION

(Dhyana-Yoga)

We have said on countless occasions that the Divine Books do not contradict each other. Neither do the teachings of Divine Messengers. All through our BOOK, we have shown how various Upanishads and Vedas have said one and the same thing. Gita too is only reiterating the same true path. People unable to understand the true teachings of Gita, Vedas and the Upanishads have found contradictions in these scriptures. The fact that there are no contradictions, as per our understanding of these scriptures, itself is proof of our view being true. As regards to the epic Mahabharata and the Puranas, we have already mentioned that they are either not in their original form or have been written with wrong intentions. 

Not just Upanishads, Vedas and Gita, the content of these scriptures do not contradict with the content of Quran and divine scriptures of other religions too. How can they contradict when it is being proved that their source is one and the same? The apparent differences in content is because of our inability to understand what is being said. Moreover, just as we are seeing Gita telling of the need to dedicate all acts and actions for God, the Ahlulbayt can be seen showing the same through their deeds. All the life that they spent on earth as humans, we can see them leading each moment of their lives for God and all their acts and actions are only dedicated to attain the pleasure of God be it when they were the caliphs of the then Islamic world and it was in their power to savour all worldly pleasures, be it when they were imprisoned or under house arrest or when arrows were being unleashed towards them, surrounded as they were with thousands of sword-wielding enemies. At all times, they stressed through words and deeds, on the need to find God within one’s own self and to dedicate all actions to God.

We invite you to see how Amrtabindu-Upanishad too talks of the need to find the God within one’s own self and says that such person who does so goes through no destruction, i.e. such a person becomes immortal. The state of the mind too is described in detail. On the same lines, the Tejobindu-Upanishad too has described the virtues of the person who recognizes the God within him. In fact, this Upanishad mentions Siva, which confirms that God has to be reached through the identification of the Manifest Self. (Read the BOOK to know in detail Siva’s relationship with the Manifest Self). Read what the two Upanishads have to say and then compare with what Gita has said till now and what it says in this Chapter and you will realize that there is no duality or contradiction in these scriptures.

Amrtabindu-Upanishad of Krishna-Yajur Veda says about Dhyana (meditation). 

Manas (mind) is said to be of two kinds, the pure and the impure. That which is associated with the thought of desire is the impure, while that which is without desire is the pure. To men, their mind alone is the cause of bondage or emancipation. That mind which is attracted by objects of sense tends to bondage, while that which is not so attracted tends to emancipation. Now inasmuch as to a mind without a desire for sensual objects there is stated to be salvation, therefore an aspirant after emancipation should render his mind ever free from all longing after material objects. When a mind freed from the desires for objects and controlled in the heart attains the reality of Atma, then it is in the Supreme Seat. Till that which arises in the heart perishes, till then it (Manas) should be controlled. This only is (true) wisdom. This only is true Dhyana (meditation). Other ways are but long or tedious. It (Brahman) is not at all one that can be contemplated upon. It is not one that cannot be contemplated upon. It is not capable of contemplation, (and yet) it should be contemplated upon. Then one attains Brahman that is devoid of partiality. Yoga should be associated with Swara (sound, accent). (Brahman) should be meditated upon without Swara. By meditating without Swara upon Brahman, that which is cannot become non-existent. Such a Brahman is partless, devoid of fancy and quiescent (or free from the action of mind). Whoever cognizes “I” to be that Brahman attains certainly Brahman. A wise man having known that Brahman, that is without fancy, without end, without cause, or example, beyond inference and without beginning, is emancipated. There is (for him then) no destruction, no creation, no person in bondage, no devotee, no aspirant for salvation, no emancipated person. This is the truth.

Also see what Tejobindu-Upanishad of Krishna-Yajur Veda says on this subject in Chapter I: 

Param-Dhyana (the supreme meditation) should be upon tejo-bind, which is the Atma of the universe, which is seated in the heart, which is of the size of an atom, which pertains to Siva, which is quiescent and which is gross and subtle, as also above these qualities. That alone should be the dhyana of the Munis as well as of men, which is full of pains, which is difficult to meditate on, which is difficult to perceive, which is the emancipated one, which is decayless and which is difficult to attain. One whose food is moderate, whose anger has been controlled, who has given up all love for society, who has subdued his passions, who has overcome all pairs (heat and cold etc.), who has given up his egoism, who does not bless anyone nor take anything from others, and also who goes where they naturally ought not to go, and naturally would not go where they like to go – such persons also obtain (salvation).

Now read what Gita says further:

[1]

Sribhagavan said:

Without depending on the results of action, he who does necessary action, he is a renouncer (sanyasi) and also a contemplative (yogi), not he who has (merely) given up sacrificial fire, or who (merely) abstains from ritualist (or other) action.

ACBSP translates this verse in following manner:

The Supreme Personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no duty.

We have often said that the subject given here must have been a raging debate in those times. Vedic mantras had become associated with all type of ritual sacrifices by the fire, so much so that people believed they would go to svarga (heaven) if they performed those ritual sacrifices in the right manner. Some even gave these ritual offerings in hope of attaining material benefits, with hope to perform magic or even to subdue their foes or kill them. Necessity of righteous actions, in order to please God, was forgotten.

At this time, a reformist movement started which saw ritual actions negatively. Started with the right intent, it took the people to the other extreme, very much like a moving pendulum, and people bade farewell to all actions and went to live in the forest.

There are several instances in various Upanishads that confirm this situation. Naradaparivrajaka-Upanishad of Atharvaveda even describes a situation where the forest of Naimisa (the modern Nimsar), was filled with rishis who recited stories about Hari (Vishnu) [Paramatma or the Manifest Self], associated with musical notes of Sa, Ri, Ga, Ma, Pa, Dha, and Ni and it was believed that kimpurushas (a higher being with the form of a horse but with human head), celestials, kinnaras (a higher being with the human form but the head of a horse), apsaras (Houris), and uragas (a semi-divine serpent with a human face) all assembled to listen to these stories. And there were rishis like Saunaka and others who had been living in the forest for as long as 12-years.

People, who were used to ritual worship, when they decided to forego it, went to live in forests and committed another mistake because this act of going to forest itself gradually became a ritual. This ritualistic life was said to be minus all actions but in fact it was worse than the previous situation. They now remembered God by repeating the chants to the beats of music. Not only this, pranayama and several such asanas and postures were created to meditate on God, and words like samadhi, siddhi and Paramhamsa that had deep-rooted significance began to be used for mundane ways of worship. Wasn’t it ritualistic action once again of a different type? 

Moreover, it is evident that a lot many of the sanyasis weren’t aware of the real meaning of sanyasa. We concurred upon this from Narada’s teachings in the Naradaparivrajaka-Upanishad, which are of such trivial nature that it can be easily inferred that people had started living in the forest as trend or fashion and had taken all their worldly desires to the forests as well. Narada tells these people about the dos and don’ts of sanyasa. The wordings of Narada show that there were many, if not all, who committed sins of grave nature and pursued materialistic desires even while living in the forest. In spite of this, they all were of the opinion that their mode of life was correct. Narada perhaps knew that their beliefs were so strong it was impossible to uproot them all of a sudden. He therefore had to tell them to spend 25 years in the society, once they had completed 12 years of stay in forest.

It is to be noted that such gross deviations occurred despite repeated attempts by Messengers of God to show the right and straight path. Both sides, including those who lived in forests as well as those who performed ritual actions by the fire, were staunch believers and traced the roots of their beliefs in scriptures and teachings of various Messengers. Yet, they both were deviated. 

Krishna has condemned both these groups in Gita and gives the true definitions of a sanyasi and a yogi. He says in clear words that the right path is the middle path, where every person performs the necessary action (necessary for sustenance of him and his family and also necessary in terms of what has been made obligatory by God), and only refrains from seeking fruits of actions. Real sanyasa is while still living a social life in this world. Only such a person is a renouncer (sanyasi) and he is also a contemplative (yogi). In fact, the sanyasi and the yogi are one and the same. This is what is being said in this verse.

[2]

That which people call renunciation (sanyasa), know that to be yoga, O Pandava (Arjuna); one who has not given up his wilful desires for particularized ends never indeed becomes a yogi.

ACBSP writes: 

What is called renunciation you should know to be the same as yoga, or linking oneself with the Supreme, O son of Pandu, for one can never become a yogi unless he renounces the desire for sense gratification.

The distinction that might still remain between a sanyasi and a yogi is further discussed from the converse point of view with the object of minimizing the differences between them. The true renunciation (sanyasa) leads a person to God and hence is yoga. Otherwise, even if the person has given up living in the society or performs rituals by the fire, he would never end up becoming a yogi. In fact, it has been clearly stated that a sanyasi who renounces all actions and goes to live in solitude is not a yogi.

Note the first line which says that yogi and sanyasi are one and the same and the second line which says that without some form of relinquishment there is no true yogi. Only a person who has given up his wilful desires with a wish to attain unity with the Absolute God, either in his Non-manifest form or in the Manifest form of Vishnu is a yogi.

[3]

The yoga of a man of self-control who is still an aspirant for it, is said to have action as its motive-principle (karana); for the same person, when he has ascended to the unitive state (yoga), tranquillity is said to be its motive-principle.

This verse, if seen keeping in light the present day notions of self-control and sanyasa, is sure to lead us astray. As NG himself has deviated from the real purport of this verse. Karma-yoga has to be remembered here that has been discussed in detail in the past. To a man pursuing the path of karma-yoga, self-control is what is most required. He fights with his own senses as well as modalities of nature, and either does some actions that are obligatory or necessary in nature or refrains from those that are avoidable or prohibited. He sees action in inaction and inaction in action, thereby renouncing all fruits of actions. All this while he continues to live as an active member of the society.

The same person, when he attains wisdom relating to the Self, he attains unity with the Absolute. Wisdom and how it is to be attained too has been described earlier. A person who becomes One with God, goes beyond the stage of performing action or not performing it. As Amrtabindu Upanishad says: 

A wise man having known that Brahman, that is without fancy, without end, without cause, or example, beyond inference and without beginning, is emancipated. There is (for him then) no destruction, no creation, no person in bondage, no devotee, no aspirant for salvation, no emancipated person. This is the truth.

Action or inaction becomes meaningless for him as he attains that supreme bliss (yogarudha or one ascended in yoga) that is hard to describe. Not that he stops performing all actions. When he attains union with God, he starts showing the virtues of God Himself. His actions  become what the God would desire in such circumstances. Whether he stays at home, whether he has to go out to work or even fight a battle for upholding principles of justice and humanity, all his works are in accordance with the nature of the Supreme. Naturally, the Supreme is the greatest upholder of principles of Unity, Equality and Justice and when the person who has attained unity with the Absolute finds these principles are being compromised, he does everything possible to uphold those values, even if he has to fight and sacrifice his life. He does it not because somebody tells him to do so but because doing so is the nature of the Supreme Himself! 

This is stated by Naradaparivrajaka-Upanishad in the following words: 

One (fit to reach salvation), after leaving all meritorious actions to those dear to him and all sins to those not dear, attains the eternal Brahman through dhyana-yoga.  Such a man, through ordinances, gives up little by little all associations, and being freed from all pairs of opposites, remains in Brahman alone.

NG has taken this verse to mean that such a person sometimes shuns the world and at other times fights owing to his being a kshattriya. This is wrong. See what NG says: “The present verse deals with the yogi aspirant who, like a cyclist going uphill, has to keep pedalling. The same yogi, when he has passed the highest point of the ascending road of yoga, changes over to quieter ways.

The expression tasya eva (of even the same person) is important because it makes unmistakable reference to the ambivalence. Opposing tendencies are found in the same person. They are not to be looked upon as if belonging to distinct persons as, for example, when some might say that a kshattriya (warrior) is born for action only. Arjuna himself would at one moment be a yogi aspirant giving importance to action, and again, when the ascending phase of yoga has been crossed, the same Arjuna could give up all activity and remain quiet.”

Wrong! The ideal way is to remain on the path of God (yoga), both at times of peace and war. Fight too has to be for God. Opposing tendencies are found in the men of the world. To a man who has given himself to God, it does not matter whether his conduct demands that he has to take care of the weak, whether he has to take the side of the oppressed, whether he has to earn a living for himself, or whether he has to wage a war. In the latter case when he wages a war, it doesn’t matter to him whether he falls on death or death falls on him. These are the words of Ali (Siva in his Noor state).

Another Upanishad, talking of Yajnavalkya who went to Adityaloka [the sun’s world; actually, where the 12 Adityas (Imams) lived] and saluting him (the Purusha of the sun), asked him to describe the antarlakshya, says:

The jiva (ego) that is engaged in the waking state becomes attached to the pravrtti (worldly) path and is the participator of naraka (hell) as the fruit of sins. He desires svarga (heaven) as the fruit of his virtuous actions. This very same person becomes (afterwards) indifferent to all these saying, “Enough of the births tending to actions, the fruits of which tend to bondage till the end of this mundane existence.” Then he pursues the nivrtti (return) path with a view to attain emancipation. And this person then takes refuge in a spiritual instructor in order to cross this mundane existence. Giving up passion and others, he does only those he is asked to do. Then having acquired the four sadhanas (means to salvation), he attains, in the middle of the lotus of his heart, the Reality of antarlakshya that is but the Sat of Lord and begins to recognize (or recollect) the bliss of Brahman which he had left or enjoyed) in his sushupti state. At last he attains this state of discrimination (thus): ‘I think I am the non-dual One only. I as in ajnana for some time (in the waking state and called therefore Visva). I became somehow (or involuntarily) a Taijasa (in the dreaming state) through the reflection (in that state) of the affinities of the forgotten waking state; and now I am a Prajna through the disappearance of those two states. Therefore I am one only. I (appear) as more than one through the differentiation of class besides me.’ Having expelled even the smack of the difference (of conception) between ‘I’ and ‘that’ through the thought ‘I am the pure and the secondless brahman’, and having attained the path of salvation which is of the nature of Parabrahman, after having become one with It through the dhyana of the sun’s sphere as shining with himself, he becomes fully ripened for getting salvation. Possessing such a mind free from all (sankalpa, etc.,) and withdrawing himself from the outer world of sight and others and so keeping himself out of the odour of the universe, he looks upon all the world as Atma, abandons the conception of ‘I’, thinks ‘I am Brahman’ and considers all these as Atma. Through these, he becomes one who has done his duty.

[4]

When however, neither in the objects of the senses nor in actions one finds attachment, such a man who has renounced wilful desires for particularized ends is said to be one who has ascended to yoga.

ACBSP translates: 

A person is said to be elevated in yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.

Two conditions of detachment are prerequisite for one to be called yogarudha (one ascended in yoga). Sense objects should not attract him and activities should not interest him. Yet he keeps using them at all times. Tasty and tasteless food will continue to pass through his tongue. His eyes will continue to fall on things of materialistic delight. His body will continue to seek rest when he has a duty to perform. He will continue to have the urge to be angry, lustful or egoistic. Yet he will bypass all of them with detachment, despite bringing those very senses and modalities of nature into action. 

How can we say by living in the forest, the person is not bringing these natural tendencies into play? When he seeks the shade of a tree, it is the urge of his body. When he drinks water from a flowing river, his tongue realizes immediately if it is fresh and cold. Thirst itself is part of nature and he cannot do away with it. 

Purpose of writing this is that even when a person goes to live in the forest, he cannot stop using his senses or modalities of nature and neither ceases to act. The real test is when these things are all around, whether in times of peace or hardship, yet the person remains non-attached. Howsoever he may wish, it is not possible for him to stop his senses from functioning or modalities of nature from acting. Likewise, no living being can ever claim that he has ceased to perform actions. That is why best actions are those where wilful desires for particularized ends are renounced, the fruits are not sought, and which are in accordance with the God’s will or sanction.

We again invite you to read the life of the Ahlulbayt when the Noor or spirit of Devatas came in human bodies to live in the land of Arabia. You will find their lives to be the epitome of detachment from all worldly allures. This was irrespective of whether they were going through hardships of prison or were the Caliphs of the period.

[5]

By the Self (atma) the self (atma) must be upheld; the Self (atma) should not be let down; the Self (atma) indeed is (its own) dear relative; the self indeed is the enemy of the Self.

We have said earlier that the best knowledge as per Gita is the knowledge of the Self. Krishna has equated wisdom only with the knowledge of this Self. Unless the real nature of the Self is known, it is impossible to understand this verse.

We know that when the Absolute intended to create the cosmos, He first created the Manifest Self. Through this Manifest Self, the Devatas were created as pure beings, as the 14 rulers of the 14 spheres. Thereafter, all the jivas (beings) were created, who have a direct relationship with the Self of the Manifest form of Absolute God. Various Upanishads have described Devatas as the governors of our selfs, and also as the rulers of the organs of senses and action. At times when the need was felt, the Devatas took birth in human bodies too, so as to guide us towards the true path. This relationship has been described in Paingala Upanishad by Yajnavalkya in response to a question how Ishvara, who is the creator, preserver, and destroyer and the Lord of all the worlds, acquire the state of Jiva. This again proves that there was going to be a time when this Manifest Self of God was to acquire the state of Jiva. Does it not confirm our commentary of the Vedas in the BOOK? Also, is it not a proof that the Manifest Self of God created divine beings (Selfs), who would later take birth as Jiva (human beings)?

It has been said that the highest bliss is realization of our self. This happens when the self inside us gets one with the Higher Self that is related to the Devatas, and consequently the Manifest Self of God. At the same time, the organs of senses and actions as well as modalities of nature affect the lower self. Association with these makes a person a man of the world. Disassociation and non-attachment leads to the state that has been described in verse 3; an aspirant who still has action (karana) as its motive-principle. However, when the self of an individual attains unity with the Higher Self, tranquillity is attained. 

This has been described in detail by Yajnavalkya in the Paingala Upanishad: 

After having purified the heart and contemplated on the One without disease (viz. Brahman), the cognizing of ‘I’ as the supreme and the all is the highest bliss. Like water mixed with water, milk with milk, and ghee with ghee, so Jivatma and Paramatma are without difference. When the body is rendered bright through wisdom and the buddhi becomes the partless one, then the wise man burns the bondage of Karma, through the fire of Brahmajnana. Then he becomes purified, of the nature of the non-dual Parmesvara and the light like the stainless akash. Like water mixed with water, so Jiva (-Atma) becomes upadhiless (or freed from the bonds of matter). Atma is, like akas, of an invisible form. (Therefore) the inner Atma is invisible like Vayu. Though he is within and without, he is the immovable Atma. Through the torch of wisdom, the internal Atma sees (or knows).

Unaware of this relationship, the commentators have found it difficult to explain this set of verses. Whereas ACBSP is so off the mark that we prefer not to use his translation as it may confuse the readers, the fact that NG has used ‘Self’ with a capital ‘S’ at all places justifies our view that he is groping in the dark and taking it to mean the Self of the God everywhere. However, we are sure that our readers, who have understood the relationship between the Manifest Self of the Absolute and the self within us, won’t find difficulty in understanding this verse. 

How we put our self to use will determine whether our self attains the bliss that it is capable of. This is what is meant when it is said: ‘By the Self the self must be upheld’. Attaining that union with the Manifest Self of God ought to be the highest goal of an individual. The consciousness, which is part of our self, ceaselessly wishes to make us attain that union. This is what is meant when it is said: ‘the Self should not be let down’. Since the self inside us is alone capable of taking us out of the cycle of birth and death, and to attain salvation, it is said: ‘the self indeed is dear relative’. However, the self is prone to getting under control of the sense objects and materialistic desires. Once the self comes under the sway of these negating forces, it becomes indeed the enemy of itself.

[6]

The Self is dear to one (possessed) of self, by whom even the self by the Self has been won; for one not (possessed) of self, the self would be in conflict with the very Self, as if an enemy.

Here too, the Manifest Self of God is not meant at all places. NG has just resorted to a bit of rhetoric, as we are sure he himself has been unable to understand this verse. 

We request you to read Yajnavalkya’s views again regarding the atma (self) of us jivas (beings) and its relationship with the Manifest Self (Paramatma). Between the two, there are Devatas, who are the rulers of organs of action and senses. One has to look towards these Devatas, if one wishes to know how best to control these organs. Who are the Devatas too has been explained in the Vedas and the Upanishads.

A wise man knows that salvation can be obtained only upon elevating one’s self to that of the Absolute Self. He learns how to put the organs of senses and actions to best use; this he learns from treading the path of those who are their rulers. Once he has done so, he realizes his self and understands the value of his own self when it attains unity with the Paramatma. This is what is meant by ‘The Self is dear to one of self’. 

Since he takes help of those Devatas who are made the rulers of the organs of sense and action by God, and who are responsible for consciousness to emerge within the self, through which alone can one distinguish between what is good (for the self) and what is not, it is said that it is by the help of Self of the Devatas itself which is part of the Higher Self within our bodies that we are able to control the vagaries of our own self, when it comes under the influence of organs of action and senses. 

One who has not realized his self is led by the organs of senses and action, which leads him to the path of materialism and sin. Thereby, the self of the person starts working in conflict with the interest of that person himself (his self).

[7]

To one of conquered self who rests in peace the Supreme (paramatma) is in a state of neutral balance in heat-cold, happiness-suffering, honour-disgrace.

For one of conquered self - Jitatmanah – there is no question of conflict arising. He is therefore at peace with himself, totally united in the Paramatma (the Manifest Self of God). 

The relationship between Paramatma (Manifest Self) and Jiva-atma (self in us) and the consequence of the two attaining union is more elaborately explained in the Maitreya-Upanishad of the Sama Veda. In fact, this also explains the role of the mind and consciousness and goes on to state that it is the lower self that is prone to association with the outside forces, whereas the higher self is in direct control of the God. See what it says: 

Sound, touch, and others which seem to be Artha (wealth) are in fact Anartha (evil). The Bhutatma (the lower Self) clinging to these, never remembers the Supreme Seat. Through Tapas, Sattwa (quality) is acquired; through Sattwa, a (pure) mind is acquired; and through mind, (Parama-) Atma, the (higher Self) is reached. Through attaining Atma, one gets liberation. Just as fire without fuel is absorbed into its own womb, so Chitta (thought) through the destruction of its modifications is absorbed into its own womb (source). To a mind that has attained quiescence and truth, and which is not affected by sense-objects, the events that occur to it through the bondage of Karma are merely unreal. It is Chitta alone that is Samsara. It should be cleansed with effort. Whatever his Chitta (thinks), of what nature he becomes. This is an archaic mystery. With the purifying of Chitta, one makes both good and bad Karmas to perish. One whose mind is thus cleansed attains the indestructible Bliss (through his own Self). Just as Chitta becomes united with an object that comes across it, so why should not one (be released) from bondage, when one is united with Brahman. One should meditate in the middle of the lotus of the heart, Parameswara (the highest Lord) who is the witness to the play of Buddhi, who is the object of supreme love, who is beyond the reach of mind and speech, who has no beginning or end, who is Sat alone being of the nature of light only, who is beyond the meditation, who can neither be given up nor grasped (by the mind), who is without equal or superior, who is the permanent, who is of unshaken depth, who is without light or darkness, who is all-pervading, changeless and vehicleless, and who is wisdom of the nature of Moksha (salvation). I am He – that Paramatma who is the eternal, the pure, the liberated, of the nature of wisdom, the true, the subtle, the all-pervading, the secondless, the ocean of bliss, and one that is superior to Pratyagatma (the lower Self). There is no doubt about it. How will calamity (or bondage) approach me who am depending upon my own bliss in my heart, who have put to shame the ghost of desires, who look upon this universe as (but) a jugglery and who am not associated with anything.

Isn’t it difficult to imagine that such a person of conquered self will neither be disturbed by heat or cold, suffering or disgrace nor will he be pleased by conditions that are favourable?

 [8]

One whose self is satisfied by wisdom (synthetic) and knowledge (analytic), established in unchanging immobility, who has gained full control over sense-attachments, that yogi is said to be unified, one to whom a lump of earth, a stone and gold are the same.

We would like to quote here the words of Siva when Lakshmi asked him to initiate her into the supreme Brahmavidya (knowledge of/about Brahman [God]). See this passage from Varaha-Upanishad: 

There is no other to be enjoyed than One-Self. If there is anything that is, then Brahman alone has that attribute. One who is perfect in Brahmajnana (Brahma wisdom), though he always sees this established universe, does not see it other than his Atma.

We have already seen that, in Krishna’s view, true wisdom is the knowledge about one’s self and its relationship with the Absolute God through the medium of the Devatas, who together comprise the Manifest Self of God; the role of Devatas in showing us the path cannot be ignored. As Siva says, one who has acquired this wisdom regarding the self, do not see anything else other than the self (atma) in spite of the fact that the person lives in the society like all other beings. Lump of earth, a stone and gold are the same to him. Likewise, no distinctions on the basis of caste, creed, religion, rich, power, etc. ever crop up in his mind.

Those who worship Siva as god and Lakshmi as goddess are invited to read this Upanishad wherein Siva himself is talking to Lakshmi about need to attain union with Brahman, thereby proving that neither Siva is god nor Lakshmi is goddess. This gives credence to our explanation regarding the true identity of Siva and Devi, about which you have read in the BOOK.

Coming back, we wish to make it clear Brahmajnana (Brahma wisdom) may be a one-time process, but maintaining that unity of the self with the Manifest Self has to be a continuous process until the soul leaves the body. As Siva says later in Varaha-Upanishad: 

As, through the fluctuation of water, the sun (reflected therein) is moved, so Atma arises in this mundane existence through its mere connection with ahankara. This mundane existence has chitta as its root. This (chitta) should be cleansed by repeated effort. How is it you have your confidence in the greatness of chitta? Alas, where is the wealth of the kings! Where are the Brahmas? Where are all the worlds? All old ones are gone. Many fresh evolutions have occurred. Many crores of Brahmas have passed away. Many kings have flitted away like particles of dust. Even to a jnani (wise), the love of the body may arise through the asura (demoniacal) nature. If the asura nature should arise in a wise man, his knowledge of truth becomes fruitless. Should rajas and others generated in us be burnt by the fire of discriminative wisdom, how can they germinate again?

We hope it is clear how a self can be satisfied by wisdom and knowledge.

[9]

As between dear well-wishers, friends, enemies, those indifferent, those in between, haters, relations, and also as between good people and sinners, he who can maintain an equal attitude, excels.

Those who believe that Gita does not preach should read no further. In the light of such stark views, as presented in this verse, if somebody is still looking for more direct wordings, he is grossly wrong. 

Also, those who would try to discredit our claim that by action, not only that action is meant that is required for our daily life, but also that which is obligatory in nature and that which is good for maintaining justice and equality in the society, please note: Doesn’t this verse talk of equanimity among all and assign roles to each of us in maintaining that? Only when equanimity will prevail, justice will be achieved.

[10]

The yogi should constantly gather his own self unitively, established in a place where he can be by himself, alone, with relational mind and self under control, without expectations and without possessive (intentions).

ACBSP writes: 

A transcendentalist should always engage his body, mind and self in relationship with the Supreme; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness.

See how yogi is described and it is said that he should be established in a place where he can be by himself, alone, with relational mind and his self under control, without expectations and without possessive (intentions). Is it not clear that Krishna is trying to bridge the gap between a yogi and a sanyasi, as was wrongly believed by people of yore? Yogi was considered as one who performed the ritualistic sacrifices whereas the sanyasi was believed to be one who lived in seclusion. Here, seclusion has been mentioned with the word yogi, who was otherwise considered to be one who performed various oblations in public. From this it is clear that seclusion is important where the person can be by himself but it should not necessarily be a forest or a cave.

Mohammad’s example can be given, who lived a marital life with wife Khadija and daughter Fatima, but used to retire to a cave outside the city, to worship.

Eventually, you will find that it is the self’s unitive relationship with the Self (the Manifest Self) that is being told. This relationship, when it develops, enables a man to control his lower self and such a person becomes without expectations and without possessiveness.

[11-12]

Having established firmly in a clean place a seat for himself, one neither too high nor too low, and covered respectively with cloth, skin and grass

There having made the mind one-pointed and with relational mind and sense-functions subdued, (duly) taking his place on his seat, let him unitively engage in yoga for transparent Self-consciousness.

See how seclusion can be found while still living in the society. There is no need to leave social life. It is clearly stated that the seated place should neither be very high nor very low. If cave or a jungle is approachable, then it is acceptable but without realizing the true purport, people who went to stay high up in the mountains and chose the furthest caves so as to attain solitude, leaving all social life and family behind, were on the wrong.

[13-14]

With body, head and neck held evenly and in immobile poise, looking at one’s nose-tip and not perceiving the (actual) directions (of space).

With the self tranquilized, with fear gone, established in the vow of a brahmchari (aspirant walking in the way of the Absolute), having mind subdued, related to Me through contemplative thought, he may sit, united, having Me for his supreme goal.

It is to be noted that what is generally understood by the term brahmchari is not the meaning from Gita. People generally consider it to mean a celibate, though, brhamchari is the aspirant pursuing the path of the Absolute (getting to known Brham i.e. God). Being celibate is, in fact, contrary to the teachings of Krishna Himself. Moreover, if being celibate is desirous, why is it that Krishna himself was not celibate? Neither was Mahavira celibate, even though some Jainis try to prove that he never married. 

If you recall, we have maintained that merely good acts are not enough for salvation. Here too, other than good acts and control over organs of action and senses, the Manifest Self is asking us to contemplate about It and to seek union with Manifest Self, as the supreme goal. Salvation, you will find in the next verse, is the consequence of attaining this union of self (atma) with the Manifest Self (Paramatma). Mere meditation is not required; it is also necessary that identify the Paramatma and Its agents (the Devatas) treading on whose path you might attain salvation.

[15]

Thus unitively joining ever the Self, the yogi whose mind is subdued enters into that peace which abides in Me, which has as its ultimate phase total effacement (nirvana).

Find the explanation in this quote of Siva from Varaha-Upanishad: 

The One Principle cannot at any time become of manifold forms. As I am the partless, there is none else but myself. Whatever is seen and whatever is heard is none other than Brahman. I am that Parabrahman, which is the eternal, the immaculate, the free, the one, the undivided bliss, the non-dual, the truth, the wisdom, and the endless. I am of the nature of bliss; I am of the undivided wisdom; I am the supreme of the supreme; I am the resplendent absolute Consciousness. As the clouds do not touch the akash, so the miseries attendant on mundane existence do not affect me. Know all to be happiness through the annihilation of sorrow and all to be of the nature of sat (be-ness) through the annihilation of asat (not-be-ness). It is only the nature of Chit (consciousness) that is associated with this visible universe. Therefore my form is partless. To an exalted yogin, there is neither birth nor death, nor going (to other spheres), nor returning (to earth); there is no stain or purity or knowledge but (the universe) shines to him as absolute Consciousness.

[16]

To be sure, there is no yoga for a glutton nor for one who fasts, nor even, O Arjuna, is it either for one who over-sleeps or wakes.

See ACBSP’s translation: 

There is no possibility of one’s becoming a yogi, O Arjuna, if one eats too much of eats too little, sleeps too much or does not sleep enough.

Writes NG: “Extremes of eating, fasting, sleeping and waking are to be avoided. Yoga outside the Gita is often understood to be a rigorous discipline, involving much self-immolation or harsh austerities. This verse and the next are meant to allay all doubts in this matter. It is the middle path, which is recommended.”

Agreed that there is no yoga for a glutton and one who over-sleeps, but what is meant when it is said that there is no yoga for one who fasts and one who wakes. These two acts are considered deeply religious by adherents of several religions, including Islam and Hinduism. Fact is that even fasting and keeping awake becomes useless if one does not understand the relationship of his self with the Manifest Self, as has been described in the previous verses. As we stress repeatedly, the relationship and role has to be understood and then actions carried out with the sole aim of attaining closeness with God (qurbatan ilallah). Without this, even the seemingly most religious activities become redundant. 

[17]

To one of proper food (habits) and recreation, who engages in activities in proper moderation, who sleeps and wakes in a well-regulated way, yoga takes its course painlessly.

ACBSP translates as follows: 

He who is regulated in his habits of eating, sleeping, recreation and work can mitigate all material pains by practicing the yoga system.

NG writes: “Verse 17, we should note, makes allowances for harmless pleasures or recreation, and is neither severe nor austere.”

This verse also tells two things: (i) that practicing this yoga is good only for us; and, (ii) it is not to be achieved through living in difficult conditions or in secluded places like mountain caves and forests. 

[18]

When the subdued relational mind stays in the Self itself, desireless of all desires, then (it) is said to be united.

ACBSP translate it thus: 

When the yogi, by practice of yoga, disciplines his mental activities and becomes situated in transcendence – devoid of all material desires – he is said to be well established in yoga.

Again, it is stated that the mind has to be subdued. This means that the vagaries of the self are to be controlled. This subdued mind should stay in the (Manifest) Self. Desires are not to be controlled but a higher stage is when there are no desires, hence it is said ‘desireless of the desires’. Such a self gets united with the Manifest Self and the person attains nirvana or union with the Absolute, which is the ultimate aim, the greatest bliss.

[19]

As a lamp set in a windless place does not flicker, such a simile is thought of in regard to a yogi who has brought under restraint his (relational) mind, (ever) uniting thus in the union of the Self.

When there would be no desires, the person would not deviate. Mind is the generative cause of all evils and this should be brought under control in order to unite oneself with the Manifest Self. The yogi’s conduct remains one and the same, detached as usual, in moments of peace and hardship, happiness and fatigue. His mind remains united with the self at all times. Just ponder, can it be said with certainty of the yogis who perform ritual sacrifices? It is clear that yoga of Gita is something else and ritual sacrifices were just the initial means to draw the people towards the true path. Unfortunately, those initial steps in showing the path were understood as yoga itself. 

[20]

(That state) where the (relational) mind attains tranquillity, restrained through continued cultivation of a yogic attitude, and where also the self by the Self in the self enjoys happiness;

The ‘self by the Self in the self’ has not been understood by commentators. It has been said that Manifest Self has direct relationship with the higher levels of our self. That relationship is to be initiated and promoted. Our self has to remain at those highest levels of purity. The more we perform our actions unitively and with a subdued mind, with the intention of attaining union of the self with the (Manifest) Self, our self starts becoming purer. A level of this purity leads to union with the Manifest Self. Quran too has described this state when it talks of a need to climb the steep ascent; this steep ascent, we have said before, is the movement of the self towards the path of attaining union with the Manifest Self. It has been described as not an easy task. 

Bliss is when the self inside us attains union with the Manifest Self, which is present in the higher regions of the self. This is the next stage to the mind attaining tranquillity or in other words, the mind becoming desireless of desires. This stage can only be attained through a continued cultivation and cannot be reached overnight. 

[21]

- that which cognizes the ultimate limit of happiness which can be grasped by reason and goes beyond the senses, and wherein also established, there is no more swerving from the true principle;

As we have said earlier too, the ultimate happiness is recognizing the Manifest Self within one’s own self. Reason is the cause that enables a person to pursue that straight path. This reasonable man knows that controlling of the senses is prerequisite for attaining the union. Hence, total subjugation of sense-interests ensures that there is no deviation or swerving from the Straight Path (the Sirat-e-Mustaqeem, as understood by the Muslims).

[22]

- and which, having obtained, there is no other gain thought of which could be greater (in value), in which when established, there is no swerving even by heavy suffering;

This union is the cause of ultimate bliss and the person who once attains this level never goes back even when the odds are against him or he is face to face with severe suffering.

What greater suffering can be inflicted on a man than what Husain had to undergo at Karbala, before his martyrdom. Yet, history has recounted not even a single occasion where he had to rethink of his decision, not to speak of swerving. The saddest moment of Husain’s life was perhaps when the six-month old son, Ali Asghar, was killed. The neck of the child was split in two in the arms of his father. Husain knew the shock that it would give to the child’s mother. On the other hand, he had no choice but to take the dead body of the child to the tents, before going back to the battlefield for a certain death. He was greatly disturbed but that never affected him from performing duty. After moving backward and forward seven times, thinking perhaps what to do or to show us that his action was the combined action of all the seven (names) of Devatas, he finally moved ahead and put the dead child in his mother’s arms. 

This action too speaks of Husain’s greatness. His heart continued to remain tender and caring in spite of all the death and suffering he had to face. Otherwise, one who has seen death and killing in large number is prone to become immune to these things. Husain’s conduct shows that all the sufferings that he underwent were for the sake of upholding truth. Even when fighting, he continued to remain a non-violent person. This again is not duality, as you will see that Gita too wants Arjuna to be caring, benevolent and non-violent and yet kill or get killed.

[23]

- that should be known by the name of yoga – disaffiliation from the context of suffering. Such a yoga should be adhered to with determination, free from spiritual regret.

Says NG: “Yoga is defined here in its most general terms. It consists simply of disaffiliation from the context of suffering through a certain inward detachment where, as we have seen, the senses, mind, relational thought and, finally, the Self itself, instead of moving peripherally towards objects or activities, become gathered together and centralized.

Suffering is transcended in a double sense; it is not merely negative in character. Release from suffering implies the first negation, which by itself results in a certain positive joy, thus implying the principle of double negation understood in western theology.

The reference to being free from spiritual regret shows that yoga is always to be understood as having two sides, one positive and the other negative, this reference to the negative aspect being essential, for without it the idea of yoga would not be complete.”

[24]

Abandoning completely all desires originating in the will for particularized ends, curbing the collection of sense-functionings on every side –

[25]

- slowly, slowly, activities should be brought to a standstill by reason steadily applied, establishing the mind reflexively in the Self, without thinking of anything whatever.

[26]

Whatever causes the changeful, unsteady mind to go out (again and again), from each such, restraining (it again and again) it should ever be led to the side of the Self.

[27]

Such a yogi, verily, of calmed mind, of pacified passion, who has become the Absolute, and free from all dross, comes to supreme happiness.

The aforementioned verses are self-explanatory. The manner in which supreme happiness can be achieved is discussed. One who learns to keep his self united with the Manifest Self is the true yogi. In fact, such a yogi becomes the Absolute God himself (starts showing traits and characteristics of God in his personality); such is the level of union that our self has with Its Creator. How sad that we continue to worship the statue of Krishna so that our sorrows get extinguished but do not even care to remember that the solution for supreme happiness has already been given by this great sage. 

There is one point that we wish to highlight. There have been many sufis and rishis who claim they are God themselves. We have heard of sufis who used to say: “An al-Haq” (I am the truth). True, a soul has the capacity to attain union. Real union has to be from within. But even then they should not be saying this. This is so because attaining union with the self is something personal; it cannot be seen from outside or known to the other person. We know the society has penchant to move towards materialism. It is possible souls immersed in materialism too may start making such claims. Moreover, even if a sufi has created that relationship with God wherein his self attains union with the Manifest Self, there is no guarantee that his self would remain at those levels till the spirit leaves his body. We have already given examples earlier of those who slipped after reaching a certain level. 

[28]

Ever uniting thus the Self, that yogi, rid of dross, having contact with the Absolute, enjoys easily happiness that is ultimate.

Ultimate happiness is achieved upon salvation, when there is no rebirth, no coming back in the world of sorrow, but a permanent stay in the company of Devatas in Indra’s heaven.

[29]

One whose self is united by yoga sees the Self as abiding in all beings and all beings as abiding in the Self, everywhere seeing the same. 

Writes NG: “The self is again giving primacy and everything turns around the Self, as it were. This verse conforms to the Upanishadic dictum where the Self is equated with all beings (Isa Upanishad 6).

A person established in yoga sees the same reality inside and outside. Cosmology and psychology make no difference to him. Both are equated in the Absolute. Even other beings, such as an animal or a holy man, fail to have any specific individuality in the unitive light of wisdom which prevails. Subjectivity and objectivity cancel each other out. The unitive outlook of yoga applies to every aspect of duality: (i) as existing within the subject, (ii) as existing within all object, and (iii) as existing between subject and object.”

[30]

He who sees Me everywhere, and sees everything in Me, to him I am not lost and he is not lost to Me.

‘Me’ is the Manifest Self (Paramatma) doing the talking. The shift here from talking of the Self and then with ‘Me’ in First Person is deliberate, so as to enable us to understand the relationship between the Manifest Self and the one who is imparting knowledge in Gita through Krishna’s mouth. Person who sees the God’s power everywhere and sees everything in God’s power, that person always remain dear to the God.

[31]

That yogi who honours Me as abiding in all beings, established in unity, remaining as he may, in every (possible) way, he abides in Me.

Manifest Self of God has a direct relationship with our self. The same is said in this verse. The Manifest Self abides in all of us. The pursuer of the true path or yogi, who honours this relationship, while creating a direct relationship with the Manifest Self, abides in the God.

Can there be a greater teaching about equality of all beings? That is why it was said earlier that the yogis see a dog, a dog-eater and a brahmin as equal. 

[32]

By establishing an analogy with the Self, he who sees equality everywhere, O Arjuna, whether (in) pleasant or painful (situations), he is considered a perfect yogi.

Equality is not only to be seen among beings but also in situations. Pleasant and painful situations do not bother a perfect yogi from acting and pursuing the true path.

[33] 

Arjuna said:

That yoga you have outlined as consisting of sameness, O Madhusudana (Krishna), I do not see for this any stable foundation, owing to changefulness. 

Arjuna is unable to understand how sameness can be achieved when the mind is fickle in nature and reacts to all outer influences. 

[34]

The mind is changeful indeed, O Krishna; it is agitated, forceful and imperative (in character); like the wind, I consider its control difficult.

This verse elaborates on this further and says that mind is so changeful that it behaves differently in differing situations. Like the wind, it is difficult to control it. See what Krishna says in response.

[35]

Sribhagavan said:

Doubtless, O Mighty-Armed (Arjuna), the mind is difficult to control and changeful. By practice, indeed, O Son of Kunti (Arjuna), and by dispassion (it) is held (together).

All those who are trying to pursue the path but are unable to control the mind at all times from deviating should read this with care. Krishna admits that mind is difficult to control but says that it is because of this that it is termed as yoga. God says clearly that mind can be controlled through practice and by dispassion. 

This clarification by Krishna vitiates all doubts regarding the importance of obligatory prayers. These obligatory prayers were initiated so as to enable a man to practice remembering God and abstaining from evil. Not only among Muslims, on whom it is obligatory to offer prayers 5 times a day, it seems there were certain prayers to be offered by the practitioners of the Vedic teachings as well, which have got lost with time. 

Mandalabrahmana-Upanishad (Brahmana II) states: 

The karma of (Sandhyavandana or the daily prayers) is verily performed at the rising or setting sun.

Surely, this prayer was not the kind of prayer that we offer at mandirs, whenever we are able to find time. Neither was it an offering by the fire. It was a regular exercise, perhaps in a particular format, which was performed by the masses in general. The conclusive statement of this Upanishad as well as its tone certainly suggests this. Vedas too have referred to certain prayers, which were known during the time. They are referred to as ‘namasch’, not much different from the Muslim’s ‘namaz’.

[36]

By a self uncontrolled, yoga is hard to attain; such is my opinion; but by a self which is its own support, endeavouring, it is possible to reach through the means (indicated).

The self has to be controlled so that it does not start governing the senses. One who is unable to control his self can’t become a yogi. This is similar to saying that one who is unable to control his self won’t attain salvation. On the other hand, the Manifest Self within the self should be realized. It is through this effort that it is possible to control the mind, even though it appears it is changeful. In other words, it is through this effort that salvation gets guaranteed.

[37]

Arjuna said:

(For) he whose mind, unsubdued (but) endowed with faith, has deviated from yoga, not reaching to yogic attainments, what path does he take, O Krishna?

Arjuna asks a very important question that continues to remain relevant in present society. There are people who hold faith as supreme and believe that a person should be endowed with faith even so if he performs various sins (for sins are a fallout of unsubdued mind).

The condition is most severe among some sections of society today who believe faith to be paramount even if the person allows his mind to remain unsubdued and maintains an attachment to the world and its charms. Most Hindus and some sections of Muslims value faith (imaan) enormously. This must be remembered that faith is only a stepping stone; next comes the importance of need to subdue the mind and the senses and continues attempts to elevate the self towards state of purity. 

[38]

Is he not fallen from both like a riven cloud destroyed without a mainstay, O Mighty-Armed (Krishna), confounded regarding the path of the Absolute?

See how Arjuna too, like the present day Shias and several Hindus, believed faith to be the mainstay of religion. Upon hearing Krishna’s wordings, he gets confused and asks Krishna to explain it further. Faith (imaan) has to necessarily reflect in actions.

[39]

My doubt, O Krishna, you should dispel completely. Other than you there is none to be found to dispel this doubt.

[40]

Sribhagavan said:

O Partha (Arjuna), neither here nor hereafter is there destruction for him, for none of good deeds, O Son, ever goes to perdition.

Before we go further, let us understand what faith is being talked about?  Faith on what! To know the answer we have to go back to the study of the background of the battle of Mahabharata where all those in the opposite camp had complete faith in the coming of the Devatas and had wrongly begun to worship them. This also signify faith in the relationship that exists between us, the Devatas (or the Ahlulbayt) and the God. 

There is no doubt there must have been people who were of the opinion that faith in the Devatas and their power over us, is prerequisite for salvation. They must have concluded this on behalf of the importance given to the subject of Devatas in various scriptures. We can say this with confidence because of the similarities that exist between Shias of today and the Indo-Aryans of yore with whom Krishna waged the battle. There is a section of Shias who have begun to believe that faith in the Ahlulbayt is sufficient for a place in heaven. Let us see what Krishna says in reply!

Arjuna had asked Krishna to explain about the person who possesses faith but no righteousness. Krishna begins telling Arjuna of a person who has performed good deed but has no faith. 

Since good deeds never go waste, a person who performs good deeds but is unaware of this relationship, will be free from destruction in this world and the next. 

Let us see how NG interprets this verse. It is clear that NG has failed to understand what faith is being talked about. See what he writes: “The answer is of a sweeping nature. Life here and hereafter have been touched upon and an eternal life affirmed, especially for a man described here as kalyanakrit (one who does good). This, it must be admitted, is vague in general. As meant here, a man who does good must be one motivated by superior human values tending towards the highest good. Such values can include some that belong to everyday life here. 

Such an answer, with the implied guarantee, has only one justification or saving feature, as indicated in verse 37, in the expression sraddhayo ‘peto (endowed with faith). This faith must necessarily refer either directly or indirectly to the Absolute. 

There is an extreme intimacy and tenderness in the confident way in which this truth is stated. The verity herein does not call for proof, being based on prior considerations. Hence the intimate rapport between guru and sishya, reflected in the opening expression Partha (Arjuna) and the terminating tata (son).

The term durgatih (perdition) arises out of the eschatological allusion to gatih (way, course, destiny) of Arjuna’s question in verse 37.”

[41]

Having attained to the worlds of the righteous and having dwelt there for eternal years, he who deviated from the path of yoga is reborn in a house of the pure and well-to-do.

Writes NG: “Here, the expression sasvatih samah (everlasting years) is intriguing. It is almost equal to “eternal life” and if such an individual has gone to eternal life, strictly speaking, no question of rebirth should arise. But we should remember that Arjuna wants an answer in keeping with his own notions of spirituality. 

The karma yogi is implied and the highest world that karma yoga (unitive action) can ever bring is the punyakritam lokah (worlds of the righteous) referred to here. We have reasons to believe that this ‘worlds of the righteous’ is nothing but Indra’s heaven; the highest level of heaven where the Devatas dwell and where those attaining salvation are to remain. In keeping with the ritualist context no higher destiny could be referred to, and this manner of saying marks the highest possible absolutism. Arjuna himself insists on a finalized answer and therefore the answer is given in this form to suit him. 

The expression srimatam gehe (in the house of the well-to-do) strikes the reader as a rather mundane reference, but this is to be set off against the “worlds of the righteous.” With Vedic ritualists the usual practice is to refer to happiness in heaven alone. There is no reference to happiness here and, what is more, there is as we see here, equal reference to a decent life on earth. The righteous man is better here as well as hereafter, not in terms of pleasure, but in what concerns his spiritual life more directly, such as cleanliness and the possibility of leisure in a well-to-do family. Vestiges of relativism still remain in this rather simplified picture even here, but the answer makes an effort to meet the question as squarely as possible, for, strictly speaking, Vedanta has no eschatology.”

As far as I have been able to understand this verse, Krishna says that one who performs good deeds go to the world of righteous, which is perhaps Indra’s heaven, which has been referred to at a later stage in Gita. The righteous are the Devatas. Such a person will go to stay with the Devatas for a long time. Person who deviated from the yoga, (and hence was unable to attain union with Manifest Self) is sent back to the earth once the merits of his good deeds get exhausted. Back on earth, he will take birth in the house of the pure and well-to-do, where they have a greater chance to attaining salvation. 

Question remains what does house of the pure and well-to-do mean? We believe that all God’s words are Absolutist in nature and when He says pure, it means not even a trifle of impurity is present. This could be reference again only to the Devatas who are said to be born of pure essence. Even Quran has called Ahlulbayt (People of the House of God) as Masoom or perfectly pure.

Question remains, what does birth in the house of pure mean. Before we explain, we wish to admit that we may be wrong, as what we are saying is only on the basis of conjecture. 

Birth in the house of pure means birth in the progeny of these Devatas. There is lot of importance given in Islam to Saiyads, who are the progeny of the Ahlulbayt. Since we have seen that the Devatas were very much present on earth before taking birth in Arabia, there must be a progeny from those births as well. Moon-race and sun-race seem to be people of higher birth than the rest. 

Our question is when a person is to be weighed on the basis of his conduct, why is it that Saiyads have been given a more valuable position in Islam? Krishna seems to be giving the answer here. Saiyads are those who performed righteous deeds in their previous lives and after gaining rewards of those deeds in heaven, they are re-sent among people where they have the easiest chance to gain salvation. However, even in this birth, it is not easy to do so as Satan has already corrupted the path of the Saiyads, and a majority of them have digressed. 

This explains why, in earlier times, taking birth in a brahmin’s family was viewed as meritorious and it was said that they had become  brahmin due to his meritorious deeds in the past. Before we conclude, we wish to remind the Saiyads and brahmins that though they are praiseworthy, owing to the good deeds in the previous lives, because of which they took birth in high positions, they must remember at all times that their worship and deeds were not good enough to guarantee them salvation. Unless they are not able to gain salvation from this birth, there is a chance that they may not take birth as Saiyads or brahmins again. Krishna has already said earlier that the wise view the brahmins, the dogs, and the dog-eaters equally.

[42]

Else he is born in a family of wise yogis only. A birth like this is very rare to obtain in this world.

Krishna confirms that it is very rare that somebody takes birth in the family of the wise yogis. The later part of the sentence confirms that the first half, which talks of birth in the family of the wise yogis, does not refer to those whom we refer to as yogis, as there is a multitude of them. ‘Wise yogis’ would mean those who have truly understood the path through unitive worship.

[43]

There he obtains that union with reason, pertaining to a previous body, (and) strives thence again for perfection, O Prize of the Kurus (Arjuna).

Says NG: “There was a point at which the yogi deviated from his path. Before such a point of time, he enjoyed what is described here as buddhisamyogam (union with reason). When the fallen yogi is reborn, especially among wise yogis, there is a kind of healing process which takes place, compared to regeneration in some plants and animals. Those natural and legitimate tendencies enforced by habits in earlier life or lives, tend to exert their own pressure, helping the fallen yogi to catch up with what was once temporarily lost. He is thus set going normally once again on the path of progress leading to samsiddhi (final attainment). 

The word yatete (he strives) shows that a certain effort is still necessary for the Yogi in this case.”

The karmas of the previous birth/s are termed as prarabdha in various Upanishads. Nadabindu-Upanishad writes: 

O intelligent man, spend your life always in the knowing of the supreme bliss, enjoying the whole of your prarabdha (that portion of past karma now being enjoyed) without making any complaint (of it).

Even after atmajnana (knowledge of Atma or Self) has awakened (in one), prarabdha does not leave (him); but he does not feel prarabdha after the dawning of tattvajnana (knowledge of tattva or truth) because the body and other things are asat (unreal), like the things seen in a dream to one on awaking from it.

That (portion of the) karma which is done in former births, and called prarabdha does not at all affect the person (tattvajnani), as there is no rebirth to him. 

As the body that exists in the dreaming state is untrue, so is this body. Where then is rebirth to a thing that is illusory? How can a thing have any existence, when there is no birth (to it)?

As the clay in the material cause of the pot, so one learns from Vedanta that ajnana is the material cause of the universe: and when ajnana ceases to exist, where then is the cosmos?

As a person through illusion mistakes a rope for a serpent, so the fool not knowing Satya (the eternal truth) sees the world (to be true).

When he knows it to be a piece of rope, the illusory idea of a serpent vanishes.

So when he knows the eternal substratum of everything and al the universe becomes (therefore) void (to him), where then is prarabdha to him, the body being a part of the world? Therefore the word prarabdha is accepted to enlighten the ignorant (only).

Then as prarabdha has, in course of time, worn out, he who is the sound resulting from the union of Pranava (self) with Brahman who is the absolute effulgence itself, and who is the bestower of all good, shines himself like the sun at the dispersion of the clouds.

[44]

By the former practice itself he is drawn on through disabled, as one merely desiring to know of yoga, he transcends the Absolute of sound (sabdabrahma).

Sabdabrahma or the Absolute of sound is a clear reference to the Devatas, who together form the Manifest Self and are different personalities though alike. This observation is based on our study of Amrtabind-Upanishad which states:

Two Vidyas (sciences) are fit to be known, viz., Sabdabrahman and Parabrahman. One who has completely mastered Sabdabrahman attains Parabrahman.

A little earlier, this Upanishad says: 

The one Bhutatma of all beings is in all beings. Like the moon (reflected) in water, he appears as one and as many. While a pot is being carried (from one place to another), the Akash (ether) that is within it is not carried (along with it). As the pot alone is carried, Jiva (within the body) may be likened to the Akash. Like the pot, the body has various kinds of forms. (Remember Mohammad when he said that the 14 had different bodies and forms but were actually one!) The body that perishes again and again is not conscious of its own destruction. But he (the Jiva) knows (it) always. He who is enveloped by the Maya of sound, is never able to come to (or see) the sun (of Parabrahman) from the darkness (of ignorance). Should such darkness be cleared, then he alone sees the non-dual state. Parabrabman is Sabdakshara. What remains after the cessation of Sabda-Vedas, that is Akshara (indestructible), should be meditated upon by a learned man who wishes to secure quiescence to his atma.

Writes NG: “Here a hope picture of progress in the spiritual path is indicated. The person we have to imagine here is listless or inert, as indicated by the expression avasah (one disabled and intransigent).

However, despite this condition of spirit, the previous tendencies have the subtle power of drawing him towards a very high order of emancipation. The word hriyate (is drawn) does not say which way or between what the attraction is. This has given rise to some misunderstandings and has suggested alternative readings, some preferring kriyate (is made), but this does not make the sense any clearer. We must explain the attraction as tending towards an absolute value, because it is clear from the context that he is being saved and not lost; in fact the emancipation reached by him is even better than that which the most learned of Vedic brahmins could expect, as made clear by the last line of this verse.

The sabdabrahma (sound Absolute) as agreed by all the commentators, except Ramanuja (who equates it with prakriti, nature), is that lower aspect of the Absolute covered by or implicit in the Vedas taken as a whole. There is an Absolute beyond word and sound which is the Absolute proper. To reach this, crossing over the former, all that is here demanded from the fallen yogi is to be jijnasuh (one desiring to know) in the context of yoga. In other words, it is wisdom that matters.”

We invite you to put two and two together and you will conclude that Krishna is saying that upon taking birth, the person, because of his previous practice, is drawn towards the Devatas who represent the path of emancipation.

[45]

But the yogi who strives with perseverance, purified from evils, and perfected by many births, then reaches the supreme path.

A yogi is one who has through wisdom found the path towards God. We have seen that this path passes through the Devatas and ultimately leads the person to the God. Any person who knows this path and then strives with perseverance, purified from evils, and perfected by many previous births, reaches the supreme path.

Krishna first talks of those who have performed good deeds in the previous births, prior to the coming of the Devatas, who would take birth in the family of the yogis, where they would strive for perfection. This perfection would be obtained when they would realize that the path to God is the path of the Devatas or Ahlulbayt. 

And there is another person who already knows of this path and then consciously tries to perform good deeds. Such a person surely reaches the supreme path or salvation.

[46]

The yogi is greater than men of austerity, and he is thought to be greater than men of wisdom, and greater than men of works; therefore become a yogi, O Arjuna.

One who has tried to attain union with the God through the path shown by the Manifest Self is better than those who merely perform good acts and also those who are wise and those who are men of works. Eventually Krishna asks Arjuna to become a yogi and tread on the path which seeks to attain union with the Absolute through the path of His Manifest Self – that is actually the path of the Devatas. 

[47]

Of all yogis, he who with inner Self is merged in Me, full of faith, devoted to Me, is considered by Me the most unitive (yuktatamah).

Among all those who seek union with God, the one whose inner self is merged with Manifest Self of God, who is full of faith and devoted to God is considered by the Manifest Self of God as the most unitive (yuktatamah).

We invite you to read Arjuna’s question again. He had asked about faith and Krishna started responding, without referring to faith. Now he talks of faith and unites it with other prerequisites for attaining union with the Absolute. This shows that faith in itself is not sufficient. The person should be striving towards the path of God through the Devatas, should merge his inner self with that of the Manifest Self, and should then be devoted to the God full of faith. Such a person is the most unitive. 

Religious Consciousness says: “Yoga conceived in the Absolutist way knows no set-back and is the Supreme perfection here raised above all others.

The need for the establishment of a bi-polar relation with the Absolute is here treated in advance as belonging to Yoga. This statement here puts the doctrine in line with the doctrines stated at the end of Chapter IX and repeated at the end of the Gita, XVIII.65.

Become one in Mind with Me: be devoted to Me; sacrifice to Me; bow down to Me; you shall come to Me alone; I promise (in) truth; you are dear to Me.

Thus ends in the Upanishads of the Songs of God, in the Science of the Wisdom of the Absolute, in the Dialogue between Sri Krishna and Arjuna, the Sixth Chapter entitled Unitive Contemplation.