Gita Saar - A Muslim Perspective Part 1-E: Chapter - IV - Unitive Wisdom (Jnana Yoga)

Chapter - IV

UNITIVE WISDOM

(Jnana-Yoga)

The entire chapter is related to application of one’s wisdom. This is enough to understand the value that Krishna attached to use of intelligence. What’s more, Krishna has taken help of wisdom to make Arjuna understand the importance of the need to act against the evil-doers.

It is unfortunate that even study of this chapter on wisdom was not enough for the commentators to conclude that the teachings of Gita are obligatory in nature and for all. Our view is that if Gita is not obligatory, then nothing in the world is obligatory. On the contrary, the book Religious Consciousness says: “The Gita is a wisdom dialogue of a non-religious and non-obligatory contemplative and philosophical order, consciously and artfully inserted in the heart of the great epic called the Mahabharata by the ancient Sage-Bard Vyasa; in which the rarest of the possible coincidences called an absolutely just war is taken as presenting itself to be fought by its central character, Arjuna, who being a sensitive and contemplatively disposed type of soldier, is about to adopt a negative, escapist attitude of regret and retrospection when it was too late for him to extricate himself from the situation that had already assumed a harsh and imperatively necessary character. Arjuna suffered from a characteristic form of subtle egoism which, taking the form of self-pity, regret or mystical agony, blurred his outlook making him claim prematurely the high virtue of renunciation while still given to relativist patterns of thinking altogether incompatible with the thoroughly absolutist philosophy and way of life that the Gita brings out through the words of Krishna as representing the Guru and Absolute at once.”

Fact is that Arjuna was on the verge of leaving the battlefield. Had Krishna not told him that it was his duty to fight at that moment, Arjuna would have retracted from battlefield. We agree that not following the duty has been left in individual hands, and Arjuna still had a choice of not listening to Krishna’s words. But if he was to remain on the true path that Krishna was teaching, if he was to pursue a better position for his self or if he was to ever think of seeking salvation, it was prerequisite for him to fight as per Krishna’s instructions. It is as if somebody would say that since it is not written in the constitution that killing a person is prohibited, it is not obligatory on us not to kill. No matter if the constitution talks of strict punishment for committing a murder.

[1]

Sribhagavan said

This perennial unitive wisdom (yoga) did I declare to Vivasvan; Vivasvan taught it to Manu (law-giver) and Manu told it to Ikshvaku (first king of the solar race).

It is clear that the one who is doing the talking from Krishna’s mouth is an immortal being even though Krishna’s body that is present in front of Arjuna is mortal. We have claimed that the one who is doing the talking is Paramatma or the Manifest Self of God. The teachings that are being presented are not new, but have been brought by other Prophets prior to Krishna. What Krishna is doing is only to reiterate what has been said earlier. 

Since we find names of Vivasvan, Manu and Ikshvaku in Puranas as well, which also give their genealogies, we have reasons to conclude that these are the names of Messengers that came prior to Krishna. 

Several Hindus acknowledge that the process of sending Prophets or Avatars did not stop at Krishna. Buddha and Mahavira are said to be Avatars as well. Here, we invite you all to apply your reason. Though Krishna has confirmed the existence of preceding Messengers (and this verse is a clear example), there is no place where Krishna has said that he is concluding the teachings or he is the last of the Avatars. Instead, he says clearly that whenever evil predominates, Manifest Self sends an Avatar. That there are going to be future Avatars can also be cognized from the mention of the Kalki Avatar, who is yet to arrive. What remains to be understood is that the Devatas that Krishna is repeatedly referring to and who were also being worshipped by those in the Kaurava’s army were to take birth at a future time, also as Avatars and the Kalki Avatar too is one of them. We have already proved from the Vedas and Upanishads in the BOOK that they did actually take birth by the names of Mohammad, Ali, Fatima, Hasan, Husain and nine more Ahlulbayt.

We are of the opinion that all the Prophets sent by God came with the purpose of imparting the teachings of the one and true religion or the desired way of life. Man brought about deviations. So much of deviations have occurred that today when we try to trace that original path that the God desired us to follow, we find that both Hindus and Muslims will have to do away with a lot many evils that are today accepted as part of their respective religions. Not a single sect of Muslims can vouch that people who subscribe to that particular sect are on the right path. Likewise with Hindus! The real religion shown by Gita and Vedas cannot be understood without taking the help of Prophet Mohammad and Quran, whereas Islam in its present form cannot be truly understood without the help of Gita and the Vedas.  

Prophets continued to come, of which Prophet Mohammad (IndraDeva in his human Avatar) was the last. What about the rest of the Devatas viz. Ali (VayuDeva in his human Avatar), Husain (AgniDeva in his human Avatar), Fatima (Saraswati or Parvati in her human Avatar) and the rest? Prophet Mohammad acknowledged their status on innumerable occasions and proclaimed them to be an inseparable part of Divine Will. Ali is even recorded as saying all that is there in the Quran is in Surah Hamd, all that is there in the Surah Hamd is there in the Bismillah, all that is there in the Bismillah is there in the first letter ‘bae’ of Bismillah, and Ali is that dot that is placed under the letter ‘bae’, thereby signifying that Quran cannot be understood without accessing Ali and the rest of Prophet’s progeny. Muslims were unable to cognize the real worth of this claim and it is only upon reading the Upanishads and Vedas that we realize the extent to which Ali and Quran are inseparable. That is the reason why when Ali started telling the commentary of Surah Hamd to one of his companions, he was not able to reach beyond the first word ‘Al-Hamd’ (all praise be to God) and the entire night passed. 

Even Prophet Mohammad said he was leaving behind two valuable things, one was the Quran and the other his progeny and if people remain associated with both, they won’t ever digress from the true path.

All this shows that whereby Quran completed the religion in the sense that it gave all the laws that were necessary for human life, the progeny of the Prophet was an inseparable part of Islam because through recourse to them alone is it possible to understand the real nature of Islam. The last of the 14 Ahlulbayt, when he will appear in the near future, won’t frame new laws but only put the existing laws in their true form, into practice. He won’t go about building mosques or temples, but the world will see that the roads will be widened, all basic necessities of life provide, nobody will remain poor, nobody will starve for food, even the deserts will be converted into green lands and justice will prevail. On the contrary, mosques or temples that will come in the way of providing better services will be brought down, because to the real champion of religion, humanity and its welfare are more important than construction of a few material symbols of religion. All those who have fought for possession of a structure or a piece of land, are invited to note this contrast.

This action won’t be something new, but if we study the real purport of revealed books like Gita and Quran, we find that both talk of an individual’s relationship with the Absolute God, human values and justice as the core of religion. This verse indicates this basis of worship was known even prior to the time of Krishna and was first declared by the Paramatma to Vivasvan and then through succeeding Prophets, reached us.

[2]

Thus handed down the line in succession, this (wisdom) the king-sages (raja-rishis) understood; by great lapse of time here this unitive wisdom came to be lost, O Paramtapa. (Arjuna).

Before we comment on this verse we would like to make a point. Arjuna here is referred to as Paramtapa. A little earlier he was addressed as Mighty-Armed. He has been called the ‘Best of the Bharatas’, Kaunteya, Paramtapa and by many other names but seldom as Arjuna. Likewise Krishna is addressed as Varshneya, Madhava and Hrishikesa but as Krishna at only a few places. This shows that it was customary to address respected people by their attributes than their original names. Therefore, we should not be surprised if we find Varuna, Vayu, Mitra, Agni etc. as names of certain Divine Personalities who later took birth as Mohammad, Ali, Fatima and the rest. In fact, in their case, confusion was all the more possible because at the time when hymns were being sung in their praise, they were supposed to dwell in the heavens and nobody had seen them in person. Therefore, myths, canards and legends got built around their names and with time the beliefs of people got entangled in the web of these to such an extent that the Unitive Wisdom or the Wisdom that would have shown the path to the Absolute God, who is One, got lost.

God says in this verse that the teachings of unitive wisdom were handed down the line in succession, which were understood by the best of the sages. Here, it has to be noted that the king-sages did not pass the teachings in succession, but each of them was handed the teachings and they understood this process. So what was initially told to Vivasvan was passed on to Manu and Ishvaku and thereby passed on in succession. ACBSP translates it more clearly so as to make the meaning clearer: “This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it appears to be lost.” We agree with ACBSP’s comments except that the word raja-rsayah does not mean the kings who were saintly in nature but as NG has translated, the king among the sages, thereby meaning the best of the sages.

NG acknowledges the word ‘rajashayah (royal sages) has its own significance and that some teachings got lost with time that were related to the royal sages. We have been proving time and again that rajashayah refers to none but the Devatas or the Holy Ahlulbayt who are sages of such high merit that even Paramatma takes a guarantee of their purity and lofty position. Says he: “The reference to rajarshayah (royal sages) as belonging to the direct line of representatives of perennial wisdom, has its own significance. We find in the Upanishads that warriors or kings (i.e. kshattriyas) were the custodians of this kind of wisdom or yoga (see Brhad-aranyaka Upanishad, II.I.15); Chhandogya Upanishad, V.III.7). In the light of the Gita (III.20) where Janaka is referred to by name, and the general reflection of discredit on the merely Vedic point of view in several parts of the Gita (II.42-46), it is unmistakable that the Yoga which Krishna here bewails as being lost by the efflux of time is a particular way of life belonging to the Upanishads. It is of the nature of a profound secret. Its affiliations are not directly with orthodox Vedism, but one which is neither orthodox nor heterodox, one which is both rational and religious at the same time, in the same way as samkhya and Yoga have to be understood according to the Gita, V.5.”

Doesn’t he say clearly that some teachings were lost, which were both rational and religious at the same time? And he also infers that this way of life belonged to the Upanishads and Vedas. We have already told you that secret which Upanishads and Vedas carry. Also, we have seen that on their deathbed people used to tell their sons that since the Devatas did not come in their lifetime, they were unable to give sacrifices along with them. They used to extract the promise from their sons that they would remain on the side of the Devatas and do whatever possible to provide assistance to them. It shows that they believed that the righteous acts of their children could absolve them of all sins and help them go to heaven. This seems the only plausible argument why a great number of brahmins went to the assistance of Husain, when enemies had surrounded the later. They reached Karbala when Husain had already been killed but instead of returning back, they stayed there and fought against the Ummayads to avenge the sacrifice of Husain. These brahmins are called Husaini brahmins to this day. What none knows today is that these brahmins must have been cognizing from their scriptures that Mohammad, Ali and the rest were the same awaited Devatas, for whom they had waited since time immemorial. 

ACBSP, in his explanation of this verse, has erred to such an extent that he claims himself as one of the chains of disclipic successions and in other words mean to say that he himself is saintly king and those who do not share agreement with his version of the commentary of Gita are demonic. Sorry indeed! But let us first see what he has written: “It is clearly stated that the Gita was especially meant for the saintly kings because they were to execute its purpose in ruling over the citizens. Certainly Bhagavada-Gita was never meant for the demonic persons, who would dissipate its value for no one’s benefit and would devise all types of interpretations according to personal whims. As soon as the original purpose was scattered by the motives of the unscrupulous commentators, there arose the need to re-establish the disciplic succession. Five thousand years ago it was detected by the Lord Himself that the disciplic succession was broken, and therefore He declared that the purpose of the Gita appeared to be lost. In the same way, at the present moment also there are so many editions of the Gita (especially in English), but almost all of them are not according to authorized disciplic succession. There are innumerable interpretations rendered by different mundane scholars, but almost all of them do not accept the Supreme Personality of Godhead, Krsna, although they make a good business on the words of Sri Krsna. This spirit is demonic, because demons do not believe in God but simply enjoy the property of the Supreme. Since, there is a great need of an edition of the Gita in English, as it is received by the parampara (disciplic succession) system, an attempt is made herewith to fulfill this great want; but if it is accepted as a treatise of philosophical speculations, it is simply a waste of time.”

ACBSP is clearly misguided. Or he himself is one of those who ‘devise all types of interpretations according to personal whims.’ Puranas have clearly shown that Rama’s direct descendants too did not remain on the right path by the time of Mahabharata and one of Rama’s great grandsons died fighting against Krishna in the war. Yet, ACBSP is confident that this could not have happened to his lineage. Can we give any proof or guarantee that the entire lineage was at the same spiritual levels. If there is guarantee that exists anywhere, it is only for the Devatas (Ahlulbayt).

[3]

That very same ancient secret is being today declared to you by me, seeing that you are both my devotee and friend.

Paramatma says that ancient, supreme secret is being disclosed here now through the mouth of Krishna to Arjuna. And Arjuna has been chosen because he is a devotee and friend of God. 

This verse is one of the several verses in Gita which clarify Arjuna’s position. He has been described as sinless earlier. Here, none other than Paramatma describes him as devotee and friend. Do you have any more doubt that Arjuna was not scared but was only giving arguments that were actually being given by those in the opposite camp? And both camps were anxiously listening to the conversation between Krishna and Arjuna as the outcome of this conversation was to decide which side Arjuna was going to take.

When Arjuna shows astonishment at this statement of Krishna, it is also as part of his role as a questioner.

[4]

Arjuna said:

Your birth it was posterior and the birth of Vivasvan that was anterior; how then have I to understand it that you declared it in the beginning?

Clearly, those in the opposite camp had not understood the true position of Krishna in relation to Manifest Self [Rooh, Paramatma or the Holy Spirit]. Krishna was born only a few decades earlier but utterances coming from his mouth spoke of events that happened centuries earlier. It was but natural that unless the real relation of Krishna and the Manifest Self speaking from his mouth is cleared, doubts would remain. It is this reason that Arjuna asks this question. 

From this, commentators have inferred that God and Krishna are one and the same. On the other hand, we maintain that Krishna is the chosen one; an Avatar of the manifest form of God (the Divine Spirit), in whose pure body one of the Noor had descended so that Manifest Self could use the body as Its office and the Manifest Self now is revealing the knowledge through his mouth. If you have read the Quran, you will find that the Divine Words were coming out from Prophet Mohammad’s mouth in exactly the same manner, and in exactly the same tone with the only difference that the Manifest Self chose to speak from Krishna’s mouth at one length in the battle of Mahabharata, while the revelations of Quran came out from the mouth of Prophet Mohammad in a period spanning 23 years. 

[5]

Sribhagavan said:

Many are the lives that have gone past for me as also for you, O Arjuna; I am conscious of them all; you, O Paramtapa (Arjuna), are not conscious of them. 

ACBSP translates: 

The Personality of Godhead said: Many, many births both you and I have passed, I can remember all of them; but you cannot, O subduer of the enemy!

This verse can be more clearly understood by putting the views presented in the Upanishads with the views of the Muslims about various Prophets. Upanishads tell us how a manifest form of God was created as a Divine Self which created a Light that grew in size and divided into two which were exactly similar to the Original Noor and then part of one of the two got united with the second of the two, whose intermarriage gave birth to various Selfs, and from whom all the creation was created. Indra, Saraswati, Vayu, Agni and the rest of the Devatas talked about in the Vedas and also in Gita were formed as 14 identical constituents of Noor or Light created by Manifest Self. The same fourteen Devatas or a group of them are referred to by various names; the Manus, Adityas, Vasus, the two Asvins and also the Maruts are names of all or a group from amongst these fourteen Devatas. Since all of them owed their Creation to that One Manifest Self of God that is also called Vishnu, Krishna and Rama came to be known as Avatars of Vishnu. However, there were more such Avatars than just Krishna and Rama, and we are not aware about all of them. 

Muslims on the other hand believe that the Noor (a particular light or Divya - the root of Devata) of Prophet Mohammad (IndraDeva is the name given when he took birth in Arabia) was created in the beginning, much before the creation of Adam. A section of Muslims are of the opinion that this Noor divided to make 14 identical copies, the 14 pure ones. It is said that this Noor was placed inside Adam and passed on to various succeeding Prophets, till it came back to Prophet Mohammad. What we are proving here is that not just the Noor of Prophet Mohammad, but of all the Devatas remained on this earth and continued its effort to lead humans to One Absolute God. This also explains why Ali, in a narration, gave 40 names by which he was known at various places in the world and Kishan was one of those names. 

The aforementioned statement further gives credence to our theory. All of us go through a cycle of rebirth but in the case of Ahlulbayt [Devatas], they are aware of all the previous births while in the case of normal human beings like us, this previous information is not available as our brain, which stores information, has been designed like a computer’s memory, which is of no use if the electricity is shut off. Likewise, once the spirit leaves the body, all the information stored in the human memory cells remain there but is of no use. As the body decomposes, the memory cells too decomposes and all the information stored there gets lost. 

We have written elsewhere that there are several verses in the Quran itself where it is apparent that the concept of rebirth is being talked about. Prophet Mohammad himself has talked of nijaat or freedom, which actually is freedom from the cycle of rebirth. Unfortunately, Muslims could not understand this clearly and wherever the Ahlulbayt left clear hints, the Muslims of the period tried to interpret it according to their own understanding. Fact is that Ahlulbayt enjoy a far higher position than the present beliefs of all the sects of Muslims, including the Shias who consider Ahlulbayt as their own property, and have closed the doors on any further information that comes regarding the Ahlulbayt or for that matter, regarding their own beliefs.

Rebirth is very much there and if the Muslims have been unable to understand this, it is their own fault. A passage from Paingala Upanishads even say that rebirth can happen within a family too. It says: 

That breast from which one suckled before (in his previous birth) he now presses (in love) and obtains pleasure. He enjoys the same genital organ from which he was born before. She who was once his mother will now be wife and she who is now wife is (or will be) verily mother. He who is now father will be again son, and he who is now son will be again father. Thus are the egos of this world wandering in the womb of birth and death like a bucket in the wheel of a well and enjoying the worlds. There are the three worlds, three Vedas, three sandhyas, (morning, noon and evening), three svaras (sounds), three agnis, and gunas, and all these are placed in the thee letters (Om). He who understands that which is indestructible and is the meaning of the three (Om) – by him are all these worlds strung. This is the Truth, the supreme seat. As the smell in the flower, as the ghee in the milk, as the oil in the gingelly seed and as the gold in the quartz, so is the lotus situated in the heart. Its face is downwards and its stem upwards. Its bindu is downwards and in its centre is situated manas. By the letter A, the lotus becomes expanded; by the letter U, it becomes split (or opened), by the letter M, it obtains nadal and the ardhamatra (half-metre) is silence. The person engaged in yoga obtains the supreme seat, which is like a pure crystal, which is without parts and which destroys all sins.

In the aforementioned verse of Gita, the Manifest Self is confirming that it had taken previous births as humans. From this it can safely be concluded that the fourteen Devatas, who comprise the Manifest Self, were present on earth in the form of Prophets, prior to taking birth as Mohammad, Ali, Fatima and the rest. Shia Muslims, who believe that this world cannot remain sustainable without the presence of the Noor (Light) of Ahlulbayt too will have to accept this to substantiate their belief from falling to ground. The world survives today because the last of the 14 Devatas is still present on earth. Once the spirit departs, there will be no more life for this world.

It is clear from this description that scriptures dear to Hindus are stressing a lot on rebirth. Before coming to any conclusions read our description of the concept of rebirth from Muslim scriptures in the book ‘Muslims and the Straight Path’. The aforementioned description is also referring to all creation happening because of the syllable ‘Aum’. Quran talks of a syllable ‘kun’ and this cosmos has been labelled ‘uni-verse’ based on information derived from the Old Testament. This ever-expanding cosmos has emanated because of one syllable uttered by God. When this expanding process will be reversed, Quran says the cosmos will be ‘wound back’. 

[6]

Although (I remain) ever unborn as the never diminishing Self, while I am the Lord of creation too, grounded on my own nature I assume being through the negative principle (maya) of my own Self.

ACBSP translates as follows: 

Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all living entities, I still appear in every millennium in My original transcendental Form.

An elaborate description of the theory of reincarnation, which confirms our view, is given by ACBSP here, that we present for you in full: “The same subject is viewed here from a different angle, as when a man when lying under water would look at the sunlight above. It is in the blurred light of relativism that manifestations of the Absolute are here viewed. The difference between the two standpoints of verses 5 and 6 will become clearer in the two verses 7 and 8 which follow. There could be a “descent” (avatarana) of the divine or manifestation could take the form of an “ascent into existence,” as implied in the phrase sambhavam (I become) used here. The distinction is rather subtle and one has to be familiar with the epistemology of Vedanta, where inorganic nature (elements) and organic nature (souls) have two different or even opposite origins. This matter has received close attention by Prof. Paul Deussen in his book Das System des Vedanta. These two lines of manifestation take place, as it were, from opposite poles resulting in the nama-rupa-krita-karya-karana-sanghata (complex whole of instruments and action under names and forms) which is embodied person of Vedanta proper. For further elaboration of this theory one must refer to Sankara’s Vedanta-Sara where the theory of panchi-karana (five-principled interlocking of gross and subtle elements for purposes of manifestation of the body) is fully discussed. In the rationalist schools of Samkhya incarnation takes place in subtle ways too numerous to review here. However, as Deussen himself points out, a certain vagueness persists which we shall try to clarify as far as possible.”

See how ACBSP is revolving close to the conclusion given by us. He is talking of a divine manifestation of the Absolute taking an Avatar as an embodied person. He is also talking of Sankara’s Vedanta-Sara where the theory of panchi-karana (five-principled interlocking of gross and subtle elements for purposes of manifestation of the body) is fully discussed. Deussen has pointed to certain vagueness in Sankara’s conclusion. Fact is that vagueness is there because Sankara has come till this level but still not reached the true conclusion.

The true conclusion is that the commentators have erred in understanding the conversation regarding the five elements. In actuality, it is the first five Devatas, created from the light created by the Manifest Self of God or Paramatma or Holy Spirit, who are being talked about. These five Devatas or the later day Panj-tan of the Muslims were instrumental in the creation of the entire world. They have been referred to as Life (Prana) by Upanishads.

In the aforementioned verse, the Manifest Self of God or Paramatma is mentioning the same process. This Manifest Self is Unborn because of its Creation far prior to the rest of the cosmos. In fact, it is this Manifest Self which has taken a part in the creation of the cosmos. This Manifest Self never diminishes even when light that emanated from it divided into several Selfs. That is why, division of the Self is the wrong word, even if we have used it earlier for the sake of understanding. Fourteen Selfs are all one and the same. These fourteen comprise the Divine Self (the Holy Spirit). Jesus has also called the fourteen together as the Spirit of Truth. Since the fourteen Selfs were exactly alike, Mohammad even said that all fourteen are Mohammad. And it is these Selfs who continue to take human incarnations from time to time and in various regions, as Avatars. Krishna is one of these incarnations. Then came a time when all fourteen took birth one after another in one region itself, as Mohammad, Ali, Fatima, Hasan, Husain and the rest. This event was of high importance and was celebrated much earlier by the Vedas as well as by other Avatars and prophets. Jesus, we have said earlier, too had foretold this happening by calling the event as the coming down of the Spirit of Truth. 

Proceeding further with description of this verse, we find that ACBSP has gone on to talk of the unreal character of the world when maya is accepted and the real character of the Avatar, who is created out of nature. ACBSP confesses that the Absolute, as a consequence of certain intermixing of maya and nature results in isvaratva (lordship) or atmatva (Selfhood). This is exactly what we are trying to prove. Manifest Self or Paramatma is different from the Absolute. Self constitutes the 14 Lords or Devatas [or Noors (Divine Lights) of the Muslims)]. This is the age-old secret that Krishna is talking about.

[7]

Whenever there comes to be laxity in regard to right life (dharma) O Bharata (Arjuna), and wrong coming to assert itself, then I bring about the creation of myself.

See ACBSP translation: 

Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself.

This verse further clarifies why the Muslims are wrong when they believe that the Ahlulbayt took birth only at a certain point of time in the region of Arabia. The Noor (Divine Light) of the Ahlulbayt was created far before the rest of the creations. This is authenticated by several traditions of Mohammad, given in the supposedly authentic books of Muslims. Then what were they doing all this while till 6th century after Jesus, when they took birth in Arabia. Muslims have no choice but to accept that Ahlulbayt had been working all this while. Is it possible that they would have remained passive witness when the mankind was getting astray, considering the fact that they have been created from Noor, whose very purpose is to lead mankind towards the worship of the Absolute God?

We have also shown in the BOOK how Quranic account and that of Upanishads confirm the presence of Ahlulbayt at the time of Adam’s birth. Moreover, since it is clearly said in the Upanishads and Vedas that these Devatas or Noors are responsible for the creation of this cosmos and they did so because their aim was to have more people worshipping the Absolute God, they surely must not have rested in peace, merely continuing with their worship of God, when man on earth got astray. Our view is that their spirit kept descending on earth to guide mankind towards the Absolute God whenever there was “laxity in regard to right life (dharma)” and whenever the wrong came “to assert itself”. The last time they did so was in the Kaliyug. It seems that by that time the world had got astray to such an extent that all Noors had to come one after another. They showed to the world how life has to be lived and as part of that endeavour, they all sacrificed their lives. Husain gave the greatest sacrifice of all time, which made the people get up from slumber and helped in making them return to the path rightful living.

It seems it is time again for the last of the Avatars to arrive. This is so because the world is increasingly shedding the ways of rightful living that it had known since a long while. However, this should not be a matter of rejoice. Because all scriptures, belonging to Hindus, Muslims, Christians and Jews, agree that this will be the last time when an Avatar from God would arrive. Thereafter, the entire world will return to the true path of God. Consequent to that, the entire cosmos will be wound up and only those who become united with the Paramatma will continue to live during the period of Divine Night and later when another creation comes into existence. Those who are unable to attain salvation, they will return in the next world, when the merits of their deeds get exhausted. 

From the point of view of the Hindus, they will have to claim there has been no decline in religious practice since the time of Krishna if they wish to prove that there have been no more Avatars since his time. Also if they believe Gita’s teachings to be universal in nature, they will have to confess that similar Avatars were also sent in other regions of the world, segregated by physical or language boundaries. The present belief of the Hindus of 10 reincarnations of Vishnu with one to follow after Krishna should be seen in the Indian context and universally the 124,000 messengers, as believed by Muslims, should hold true. Buddha talked of 84,000 Avatars, thereby signifying that the number kept on growing till it reached the final figure of 124,000 till the time of Prophet Mohammad, from where there would be no increase.

NG writes: “The expression abhyuththanam adharmasya (standing up for or assertion of what is foreign to true nature) refers to a situation as when humanity is regimented or conscripted into forced labour or warfare, stifling its natural expression, which cuts across the precious values which the individual needs to work out or express in life in a natural way in keeping with a life of freedom in the Absolute.” He goes on to say that such a situation arrives once in a yuga and it is then ‘that persons who represent absolutist universal values in themselves gain a status as saviours of humanity.’ This logic is in contrast to his own statement a few lines before writing the aforementioned sentences, where he says: “This phrase does not therefore mean so much the decline of a particular faith or of a civilization, but faithlessness generally in individuals the world over, as is perhaps the case at present when all absolutist norms seem to be abandoned in despair by humanity as a whole, and when the old order is ready to change, “yielding place to new” as Tennyson puts it.”

Little did he realize that it becomes inevitable for Paramatma to send Avatars when we shirk our duty of standing up for truth or in other words assertion of what is foreign to our true nature. All the injustice and evil around us is owing to this reason alone, about which we will talk further in the next verse.

[8]

To protect those who are good and to destroy evil doers, for establishing righteousness, I assume being, age by age.

ACBSP writes: 

To deliver the pious and to annihilate the miscreants, as well as to restablish the principles of religion, I Myself appear, millennium after millennium.

See for yourself what the role of God’s true messengers is. NG translates this verse by using words ‘destroy evil doers’ while ACBSP translates the same as ‘annihilate the miscreants’. Therefore the purpose of each of the Divine Avatars is to uphold righteousness, truthfulness and justice and destroy or annihilate those who are on wrong. If the Devatas or the Manifest Self, at times, decide to destroy or annihilate through a tsunami, quake or cyclone, why should we have any doubt?

While this has been stated to be their role by none other than Paramatma itself in the Gita, when Krishna starts doing the same and tells Arjuna to fight, lengthy arguments are given saying that this was not the purpose of Krishna or that since battle of Mahabharata was the background for these teachings to be imparted, usage of such words like ‘kill’ or ‘pick up arms and fight’ or ‘destroy’ became inevitable and Krishna never meant a physical fight. 

Commentators had to resort to such explanations because they did not want their religion to be showing violence irrespective of the fact that many of them would have agreed to the USA’s ‘fight for peace’ logic. Moreover, this explanation was also altogether different from the present-day Hindu concepts of terms like sanyasa, which are not understood exactly as Krishna had preached. Further, had the commentators translated these verses with their true meanings, they would have to first present themselves as champions of the fight against evil and injustice. Their selfish material desires, which prohibited them from doing so, made them misrepresent the meaning of entire Gita.

Islam’s principle of Jehad, which is not an iota different from that preached by Krishna in Gita, has been criticized without realizing that the subject of Jehad has not extended into as many pages in Quran in comparison to the detail with which Gita dwells with the subject. If certain mischievous minds have misused this lofty principle necessary for sustenance of peace, harmony and justice in this world, it is only because there is no voice in opposition to their stand from within the so-called righteous people of Islamic community. Yazid too had become Caliph in the name of Islam and several of the people fighting against Husain were of the opinion that they were fighting for the right cause. Yet the stand of Husain which culminated in the sacrifice that he gave exposed each and every person on the side of Yazid and their acts were seen by the world not only as Un-Islamic but also contrary to the principles of humanity and justice. 

Just imagine for a moment if the righteous among the Muslims in India start speaking out against all kinds of evil, corruption, injustice and acts of human rights violations, without any attachment or repulsion against anyone, and removed from anger, lust and desire, as Gita says. There may not be one individual in India today who can sincerely claim that he has not seen injustice (evil, corruption, killing, human rights violations - all come under the gamut of injustice) and looked the other way. Gita says those who unite their selfs with the Divine Self become fearless yet humane, just and considerate. There are also a lot many other virtues that are described. Following the principle of Jehad in the manner told by Islam or Gita is sure to remove all the evils from the face of this earth, even so they are being committed by those who are mighty and powerful in worldly sense. 

NG gives another argument to it when he says: “A megalomaniac dictator can easily assume the role of a chosen man who is to kill or liquidate the wicked according to his own notions. Any demagogue can feel virtuous if the meaning of these verses is interpreted as referring to the social conditions of a particular part of the world.” 

NG is right that dictators and demagogues can misuse this concept preached by Gita. Like it has happened with Jehad. But the so-called champions of Jehad were successful when the rest of the Muslim community forgot its duty to oppose evil, whether within or without. Had there been vehement opposition from the rest of Muslims, even though certain people would have continued to fight for their personal gains, none would have given it the name of Jehad.

We all agree that this principle of Gita is not been followed at the moment in India, and certainly not in Africa, America and Europe. Did the world remain without dictators and demagogues in such a case? Africa has seen some of the worse dictators in the world history. Hitler continued to subjugate the countries in neighbourhood, until a united opposition was built against him. Fact is that most of the major world events that continue to shape its destiny reveal that there exists an ever-expanding material desire in humans, unless put to check by spiritual forces. This materialism that shows itself in lust, desire or anger, is the sole cause of most evils that affect our society. 

Paramatma in Gita wants us to say goodbye to lust, desire or anger, rid ourselves of attachment-repulsion, forsake pursuit of the materialistic senses, control the modalities of nature, and thereby uniting the self within us with that of the Manifest Self, ultimately find recluse in that Absolute God. Such a person will only take a stand after judging each act on the parameters of justice and injustice, humanity and inhumanity, righteousness and evil, good and bad, with fearlessness and fortitude. He will have faith that death is inevitable and is only a means to another world which is far better, if one dies while staying on the side of truth. The world needs only a few such people in each community and all dictators and demagogues will have reasons to fear.

There is another point that this verse clears! To protect the good-doers, to destroy evil doers and to establish righteousness, the Manifest Self (Paramatma or Divine Spirit) assumes human form age by age. Thus, all those who brought teachings from the One God should be seen as having a direct relationship with the Manifest Self. This verse proves our point that the same Noor that was present in the Ahlulbayt had earlier remained on earth and was guiding mankind through other bodies. If mankind concludes that Rama, Krishna, Buddha, Moses, Jesus, Mohammad and Ali - all had relationship with the Manifest Self of God and they all were actually Manifest Proofs of none but the Manifest Self of God, there will be no differences that will remain on earth. 

Next verse even elaborates on the vital information given here and says that one who understands this divine nature of the birth of Manifest Self and work consistently to perform the basic deeds is sure to attain salvation.

[9]

He who understands this divine nature of my birth and work consistently with basic principles, on leaving this body he does not attain to repeated birth, but (only) comes to Me, O Arjuna.

See now ACBSP’s translation: 

One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.

The verse is clear. Does it refer to the duty of God’s Avatars or that of us? Does the entire Gita mentions what the Avatars need to do or how ordinary mortals like Arjuna and we ought to act. If this is so then how can we believe that Gita wants us to keep hand on hand and wait till evil and injustice exceeds its limit and it is time for God to send another Avatar? The Avatar is waiting for us to act and make grounds favourable for his arrival. How sad that we believe that it will be he who will come to solve our problems.

It is the duty of all of us to understand the transcendental nature of appearance of Manifest Self (described at length in Gita), its relation with Krishna and other Avatars on one side and with the Absolute God on the other. At the same time one must ceaselessly perform his duties in order to get rid of repeated birth, which is the ultimate aim of the self. Duties can never be different from the purpose stated in verse 8 with which all Prophets had come. Therefore, it is the duty of each one of us, to work for attaining union of one’s Self with the Manifest Self. Upon accomplishing that, he is sure to show the virtues that Gita mentions. Once that union is complete, i.e. once one is himself a true champion of justice so much so that he commits no injustice on his wife, parents, children, relatives, friends, countrymen and all humanity, his duty is to take the side of those who have been inflicted with injustice and, if necessary, stand up in front of the perpetrators of injustice. All this while, ‘working consistently with basic principles’, which means controlling oneself from the sway of senses and modalities of nature, that will be discussed later, removed from attraction-repulsion, free from anger, lust or desire, and finding refuge only in the Absolute God.

[10]

Rid of attachment, fear and anger and wholly filled by Me alone, and surrendering to Me, many who have been purified by the discipline of wisdom, have entered into My (very) being.

ACBSP’s translation too is given for you: 

Being freed from attachment, fear and anger, being fully absorbed in Me and taking refuge in Me, many, many persons in the past became purified by knowledge of Me – and thus they all attained transcendental love for Me.

It talks of innumerable people over the ages who have got united with the Paramatma and attained salvation or freedom from repeated cycle of rebirth. Wisdom is the tool through which this path can be discovered and one reaches it by saying goodbye to all attachment, fear and anger and filling one’s self totally with the Divine Self; thus leaving no room for digression. And consequent to this, when one surrenders himself to the Paramatma, he becomes united with the Divine Self.

Mandalabrahmana-Upanishad (Brahmana II) describes the same in following words: 

He who knows Brhaman and who is the sole enjoyer of brahmic bliss which is eternal and has dawned upon (for all in him) – that man becomes one with Brahman. He in whom sankalpa perishes has got mukti in his hand. Therefore one becomes an emancipated person through the contemplation of Paramatma. Having given up both bhava and abhava, one becomes a jivanmukta (attains salvation) by leaving off again and again in all states jnana (wisdom) and jneya (object of wisdom), dhyana (meditation) and dhyeya (object of meditation), lakshya (the aim) and alakshya (non-aim), drsya (the visible) and adrsya (the non-vsible) and uha (reasoning) and apoha (negative reasoning). He who knows this knows all.

[11]

As each chooses to approach Me even accordingly do I have regard for him. My very path it is, O Bharata (Arjuna), that all men do tread from every (possible) approach.

Now see what ACBSP has to say: 

As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Prtha. 

Writes NG: “This verse contains the converse statement of III, 23, where the following of the example of the Absolute when he refrained from activity would be disastrous. The path of the Absolute here however implies inclusively all other relativist paths, just as the value of a gold coin would imply all items of small change. To the extent that absolutism could be implied, even in a relativist religious or spiritual discipline, it becomes to that extent acceptable in the same light of the Absolute principle. When however, relativism breaks away and has no connection at all with absolutist values implicitly or explicitly, then there is the danger referred to in III, 23. Two reciprocal movements of aspects of the same Absolute principle, one ascending and the other descending, are implied in III, 23 and here.

In a sense, therefore, all men belong to one religion and, in another sense, when they are not affiliated at all to absolutism, humanity stands in danger of being subjected to a process of sankara (disruption) as we have seen under III, 24. Lack of affiliation to the Absolute and turning away, as it were, from owning allegiance to the Absolute, is what results in such a disaster for the whole of humanity. The dharmasya glanih (decay of the sense of right) is also, as we have explained under IV, 7, to be understood in the same light. Verses III, 31 and 32 also insist that it is important that a strict bi-polar relation should be established before the teaching of the Gita could result in any good at all. 

Interestingly, Tauba or the concept of seeking forgiveness of the Lord is the natural consequence of dharmasya glanih, wherein man repents and seeks forgiveness from the Lord.

As a corollary to this verse, it could be stated that there is but one religion for all men. That religion, irrespective of its diverse forms or expressions which it might have outwardly, in so far as these are affiliated to the Most High or the Absolute, becomes one and the same finally in effect. It is on this basis that the motto of the Guru Narayan of “One Religion” becomes justified in the light of the Gita.”

NG is more or less correct in his argument here. Our view is that this verse not only presents a generalized situation but also refers to the condition that led to the battle of Mahabharata. There were various arguments afloat. There was a set of people who talked of reaching the Absolute directly. Another said that one has to reach the Absolute through the path shown by the Devatas. The third had digressed and worshipped the Devatas alone and had forgotten the Absolute completely. Paramatma or the Manifest Self here says that the ultimate aim is to reach the Absolute God. This is the cause that the Divine Self wants us to attain. However, as we will see in the succeeding verses, it is clearly said that the desired path is to reach the Absolute through the path of the Devatas. There is nothing better than this!

We too are of view that there is only one religion for the humanity. Religion is not about external acts but uniting the self with the Manifest Self through cognizing the Devatas and their teachings. Same path has been shown time and again by Avatars (which is evident from the BOOK ‘One God, One Religion’).

[12]

Desiring the benefits coming from actions and thus sacrificing to the devas, quick indeed are the results born of works in this world of men.

In the commentary of this verse, NG writes: “The meaning of this verse can be construed in two ways. By standards of strict Panini grammar we are bound to break up yajanta ihaa as yajante iha (they do sacrifice here too). The other more natural way of construing which seems to be in keeping with the structure or style of the verses in the Gita, and which yields also a more cogent and less banal meaning, is when we break the compound word into yajantah iha (sacrificing here) which is participial and similar to kankshantah (desiring) of the same line, with which one may suppose it should balance. In spite of this second way, conforming less strictly to the requirements of pure grammar, we prefer it to the first because it retains a certain dialectical flavour and symmetry which otherwise interpreted would give just a banal statement which would then serve no apparent purpose in the present context.

Most translators, however, have voted for pure grammar against better meaning, as for example, even Sankara, not to speak of Bhagavan Dass and Radhakrishnan.”

In the footnote, he writes: “Thanks to Bhagavan Das himself we find from his learned Introductory Note on Sanskrit Grammar: “Judging by grammatical and rhetorical canons of post-Panini ‘classical’ Samskrt, a literary critic might see in the Gita, many defects of language, style, and composition, (1) archaisms, (2) lacunae, (3) double samdhi-s, (4) use of atmane-pada for the parasmai-pada and vice versa, (5) confused syntax, (6) too profuse use of expletives, (7) also of vocatives, (8) also of prefixes; and so on.” (pp. xxxviii-xxxix, The Bhagavad-Gita by Annie Besant and Bhagavan Das, Madras, 1950).””

We have quoted here what others have written. It is quite sad to note that on one hand we call Gita a text from God and on the other hand we claim that this does not adhere to the rules of Grammar, suffer from innumerable defects in writing and so on. We are hell-bent on proving that perhaps our knowledge of Grammar is better than that of God.  

Our view is that no text from Paramatma can suffer from any defect, not to the extent of an extra word or comma and if there is defect then that is in our understanding. This is something that the commentators are unwilling to accept so much so ACBSP has called several commentaries of Gita as demonic and his own version as one adhering to disciplic traditions of king-sages. 

We are of the opinion that as long as there is a single dot in Gita that does not subscribe to the rules of Grammar, we should take it for granted that we have not been able to understand that portion and spend all our energies to try to understand it rather than finding lacunas in Gita itself. 

Yes, there can be one more possible argument: that the text of Gita is not original anymore and it has undergone changes with the progress of time. This can be an acceptable argument if you are willing to push it forward, but in no case can a silly argument claiming God’s own wordings to be full of defects can be taken as true. However, this can be an argument only for argument’s sake. Otherwise, our firm belief is that Gita is original in character and no changes have occurred in its text with the passage of time.

In the case cited above, the meanings do fully confirm to Panini’s rules of grammar but unfortunately we have not been able to understand the identity of Devatas and, instead of accepting that, we put the blame on God’s text and use our own inferior common sense to derive meanings. The correct translation of ‘Yajanta iha Devatah’ will be ‘the Devatas sacrifice here too’. So the full meaning of the first half of this verse, in accordance with the rules of grammar, will be: “Desiring the benefits coming from actions, the Devatas give sacrifice here too”; thereby meaning that Devatas, who are the highest creations of God, fully know the benefit of action and perform actions in this world as well when they will come to live in this world. Actions, we have said repeatedly, are not actions necessary for the sustenance of life, but those that are ordained by God as necessary. Sacrifice is part of the actions, which are described at length in the Gita. Remember, this sacrifice is not paying oblations in front of fire, but sacrifices that are result of controlling one’s senses and the modalities of nature, uniting the Self with that of the Absolute and taking a stand against evil and injustice, through words and deeds, even so if it will lead to death, as we have seen in the lives of these Devatas, when they took birth in the land of Arabia. And then God says: “Quick indeed are the results born of karmas in this world of men.”  

Clearly, Paramatma is talking about the actions of Devatas here and then giving a general statement about all of us, but we have not been able to understand this at all and went on to derive our own meanings and commentaries. There is a need, we feel, that experts on Panini’s grammar should sit together and rewrite the commentaries of all sacred books viz. Gita and the Vedas in such a manner that they confirm exactly to the rules and regulations as no word of God can be without relevance. 

As regards to sacrifices, you are requested to read about the Devatas’ life on this earth and you will realize for yourself what kind of sacrifices they had to give in order to uphold God’s teachings. We have already shown that the believers in Vedas had already been foretold of these sacrifices and they were waiting for the time when these Devatas would arrive.

The word iha (here) and the pointed reference to manushe loke (world of men) along with the mention of the word ‘Devatas’ further proves that it is reference to the Devatas when they will come here, in this world of men, to live. This also justifies our translation of the Vedas for those who still continue to have doubts about it.

[13]

The four-fold colour-grades (varnya-s) were created by myself on the basis of innate disposition (guna) and vocation (karma) that accorded to each; know Me to be the maker of such as also to be its undoer, unexpended.

ACBSP’s translation is as follows: 

According to the three modes of material nature and the work associated with them, the four divisions of human society are created by Me. And although I am the creator of this system, you should know that I am yet the nondoer, being unchangeable.

Writes NG: “Considering that this chapter deals with wisdom, i.e., perennial wisdom, as we have explained, the link uniting this verse which apparently deals with sociological questions, with the previous verse, is rather frail.

Verse 12 told us of quick result-producing sacrifices. This verse deals with the four castes. The karma (action) is the common subject. Leading from the simplest of human actions which produce quick or immediate results as we have seen, we come here to various grades of actions as found here in the world. These are the major types of vocations found in the world.”

All and various possible actions, in such a world, are here brought under four categories. This word Varna (colour) or chaturvarnya (four grades of colour) of the present verse is not quite the same as the jati (kind or species) or the kula (clan) with which Arjuna’s mind is obsessed, and which is met only with faint attention by Krishna. This should mean to us that Krishna does not take Arjuna’s objections seriously. The chaturvarnya (four grades of colour) however, in Krishna’s words, has a better status, even as a topic of discussion. Though various Puranas have denied the four divisions as existing from the beginning. This include the Brhad-aranyaka Upanishad and the Mahabharata, which states, “There was originally but one colour or race (ekavarnam) in the entire universe, O Yudhishthira; but by the specialization due to innate or overt action the four colour divisions became established” (quoted from Radhakrishnan, B.G., p. 161).

The importance of chaturvarnya can also be seen by its mention in the last Chapter of Gita where it is expressly mentioned that each one of us ought to act in accordance with one’s nature. These verses are important and we will try to explain them, as much as we can.

In this verse too commentators have seen contradiction. See what NG has written: “No sooner does Krishna say that he is the creator of the four broad-based social divisions than he denies his own responsibility and washes his hands free from it by turning round and stating just the opposite – viddy akartaram avsayam (know me to be non-agent thereof and the ever-unspent i.e., the Absolute). The apparent contradiction is nothing new, taken in relation with the explanations in the previous chapters. The Absolute, as we have pointed out under verse 12, is neutral as between orthodoxy and heterodoxy, or the necessary and contingent. This same neutral position of yoga is emphasized here, even in relation to the four castes in the domain of necessity on the one hand, and to the free ideal of a casteless, classless society on the other hand.”

We should remember that the Varna system was never created based on hereditary. It was created out of necessity, where all type of functions had to be performed for smooth running of the society. Gita itself has given the nature of all the four classes in a later Chapter and it has been stated that one should act in accordance with one’s nature. Verse 45 of Chapter XVIII says: 

Devoted each to his own occupation, man reaches perfection.

Later verses have this to say: 

(46)

He from whom all existences come forth, and by whom all this is pervaded, by offering worship to Him with his own occupation, man wins perfection. 

(47)

Better is one’s own duty (though) inferior, than the duty of another well-performed. One doing the duty determined by his own nature incurs no sin. 

(48) 

Duty naturally belonging to one by birth, O Son of Kunti (Arjuna), though accompanied by defects, ought not to be abandoned; all undertakings are enveloped with defects, as fire by smoke. 

(49) 

He whose reason is unattached in situations, whose Self has been won over, from whom desire has gone, by renunciation (sanyasa) he reaches the supreme perfection of transcending action. 

If at all the Varna system was created by God, it was so as to maintain an order in the society. There were those whose duty was to fight for maintaining order in society and protecting the state from foreign invasion. There were those whose duty was to learn the scriptures and impart the teachings to all. There were those who were to perform farming and trade, and others who had to work to maintain clean surroundings, build houses and hospitals, and other similar services. 

Naturally purpose was good, which slowly changed into a rigid hereditary system. From this we can infer that during the time of Krishna, people belonging to castes other than kshattriyas might be taking refuge in the caste system in order to avoid fighting a physical war against the mighty army of the Kauravas. That is the justification for the Manifest Self saying: 

Know me to be the maker of such as also to be its undoer, unexpended.

Thereby meaning, that the caste system is necessary only in normal conditions and in times of emergency or exigency, it is duty of all of us to shirk away the constrictions of caste and fight.

This can be understood from the example of a country like US where each person has to undergo military training. Normally, it is the duty of those enrolled in the army and police to maintain law and order or fight with the outside enemies. However, the state reserves the right to call few or all of those that have undergone military training, whenever it finds it necessary.

In these verses too, the purpose seems to be to make us understand that more than such works that a person performs as part of his life, there are certain other duties that cannot be ignored.

Despite giving this logic, there could be certain other explanation to this verse as well. It is difficult to digest that divisions in society could have been created by the Manifest Self when the Manifest Self itself is stressing that whatever the profession, ultimate aim is to work to achieve union of one’s self with the Manifest Self. Even if we look at the previous verses, which are talking of need to surrender to the Manifest Self, and the succeeding verse which too is talking of karma, it appears that the discussion pertaining to four fold grade is what Surah Waqiya of Quran refers to. It talks of four grades, in accordance with karma (action). All souls have been sent to earth to give a test, passing of which requires purity of the soul to such an extent that it gets united with the Manifest Self and thus get out of this world. This is the first grade: of the people who were able to purify their self to such an extent that it united with the Manifest Self and moved ahead (al-sabiqun) to the world of eternal bliss. That is why it was said Brahman was one who had attained Brahma-gyan (knowledge of Brahman i.e. God). There is another grade which is the lowest: this contains souls which reach such nadir that no guidance, no effort can bring them back towards the right path. Quran refers to such people as “deaf, dumb and blind” and tells in clear words that no guidance will reach them forever. Such souls have failed in the test and when they reach such a stage, the souls are removed from the world. There are others who continue to perform good and bad actions, neither reach the level of salvation so as to pass the test nor reach the level where no guidance reaches them so as to fail the test. Based on the state of their soul, they keep getting bodies. When this world will be put to an end, these people will be of two type: one, whose good actions outweigh the bad actions (Quran calls them people with karma in their right hand and two, whose bad actions outweigh good actions (Quran calls them people with karma in their left hand). They will be rewarded and sent to heaven or punished and sent to hell, in accordance with the state of their soul. These are the four categories of people, in accordance with the state of their soul, which in turn depends on their karma (actions) and the consequent purity and/or non-purity of souls. But these four-categories, if this really is the intended meaning, have nothing to do with the caste system as it prevails. 

[14]

I am not affected by action (karma) nor have I interest in the benefit of work (karma); he who understands Me in this manner comes no more under the bondage of work (karma).

ACBSP writes: 

There is no work that affects Me; nor do I aspire for the fruits of action. One who understands this truth about Me also does not become entangled in the fruitive reactions of work.

Karma as described by Paramatma is beyond the duties of the Varna system, not the least the daily activities that one performs for sustenance of life. Therefore, the karma being mentioned here must have to do with certain activities other than routine.

Neither the God nor the Manifest Self (Paramatma) have anything to gain or lose from our performing or not performing certain deeds. If there is anybody who is the gainer or the looser, it is we. Those who understand this are gainers.

The stress on karma in this verse and the Manifest Self saying clearly that it is not affected by karma (actions) nor gets benefited from karma too shows the four-fold division has to be on the basis of difference in karma (actions), performed in previous birth. But this four-fold Varna system shouldn’t bother a true wayfarer as it is possible for him to attain salvation, if he tries sincerely, from any of the four categories. 

[15]

That very kind of karma that the ancients performed after knowing in this manner, even that karma therefore do you also, as was performed by ancients desiring emancipation in times more ancient.

ACBSP’s translation: 

All the liberated souls in ancient times acted with this understanding of My transcendental nature. Therefore you should perform your duty, following in their footsteps.

In this verse, Paramatma talks of emancipation again and says that it is directly associated with performing actions while in knowledge of this four-step relationship between the Absolute God and us.

We have seen a little before that the subject of karma (action) started immediately after the mention of the sacrifices performed by the Devatas in this world. Fact is that their sacrifices too were mentioned while explaining the necessity to perform actions. 

Earlier in verse 9, we have also seen that salvation has been related to certain knowledge about Divine Birth. Verse 9 says:

He who understands this divine nature of my birth and work consistently with basic principles, on leaving this body he does not attain to repeated birth…

Here too, karma is being related to certain knowledge. We know now that it is the knowledge of the divine nature of Paramatma’s birth i.e. how Paramatma was created by the Absolute God, how Paramatma created the Noor which became 14-fold and how those 14 Devatas are responsible for the creation of the cosmos. We also know from our study of Puranas and Upanishads that it is this process of creation that is done and undone again and again.

Have you got the hint now what is the four-fold grading that Paramatma is referring to? From this, it appears that the four-fold process that has been understood as justifying the Varna system could also be referring to this four-fold relationship between us and the Absolute. 

[16]

On what is action and what is inaction even intelligent men here are confused. I shall indicate to you that action on knowing which you will be emancipated from evil.

ACBSP translates as follows: 

Even the intelligent are bewildered in determining what is action and what is inaction. Now I shall explain to you what action is, knowing which you shall be liberated from all misfortune.

How important is this knowledge about karma (translated as action by scholars) that leads us to emancipation from evil? Unfortunately, we do not give due recognition to this term ‘karma’.  Its true definition has still not been given but it is said that any action knowing or committing of it the performer gets emancipated from evil is karma (action) and if he continues to remain on path of evil then it is inaction. 

A vivid example can be given from Prophet Mohammad’s tradition. We are aware that five times prayers have been made obligatory on Muslims. These are the actions performed wherein Absolute God is remembered and eventual attempt is to make a connection with God. Prophet Mohammad says if you wish to know whether your prayers have been accepted, see whether certain good attributes are visible in your personality after each prayer. Thus, if connection of our self with God is made, it is but natural that evil will diminish and consequently goodness will increase. Goodness will continue to increase as the soul’s piety and purity increases. On the contrary, evil will start showing in character when the purity of the soul starts declining. There is a certain desired level of purity which is mandatory for attaining salvation. If the soul is that level when it departs the body and the person is aware of the knowledge mandatory for salvation i.e. knowledge related to his connection with the Manifest Self through the Devatas and with the Absolute God, then only will the person attain salvation. 

[17]

One has to understand about action and understand also what is wrong action; again one has to have a proper notion of non-action: the way of action is elusively subtle (indeed).

ACBSP: 

The intricacies of action are very hard to understand. Therefore one should know properly what action is, what forbidden action is, and what inaction is.

Again the mystery continues, thereby further revealing how important it is for us to distinguish between action, mis-action (wrong-action) and inaction (non-action).

Writes NG: “Three classes of action are referred here. The first is just plain karma (action), the second is vikarma (distorted or mis-action), and the third is akarma (non-action or inaction). Inaction is included under the title “action” here and this could be justified in the light of the Samkhya teaching where abhava (non-existence) is spoken of as a padartha (entity) as “nothing” could be conceived only in terms of negative existence.”

Continuing the same logic, akarma (non-action or inaction) would be when a person do not perform any action at all. This has been described by NG as a “negative attitude towards action, as when a man obstinately tries to live in a vacuum repressing all activity, natural or otherwise, as heterodox anti-ritualists in India tended to be in the post-Buddhistic period.” 

Our view is slightly different in this regard. Karma is those actions that are essential to perform in order to understand brahma-vidya (science of the Absolute) or in other words, in order to attain unity with the Absolute. Under vikarma (mis-action) we should include all such actions that are merely traditional, are not in accordance with the scriptures or not good for an individual or society on the whole. In-action is not wrong action as wrong action has been talked about separately. Then what is in-action? How would you describe a situation where a person abuses you and you do not respond back? How would you describe the condition when a purse is lying on the ground, you know that none is watching, but you do not pick it up? Will you call it action or wrong action? No! Definitely, you will call it in-action or non-action and this too is praiseworthy. However, in-action too can be wrong action when a person watches injustice being perpetrated but does not come to the help of the oppressed. 

For instance, there were three kinds of people in the battle of Mahabharata. There were those on Krishna’s side who were performing action irrespective of what the outcome of the battle would be. There were those in the opposite camps who were not fighting for a wrong cause and hence their conduct was vikarma (distorted or mis-action). But there was a larger mass who was mute witness to the happenings. This is inaction. Krishna calls being mute witness too as action and condemns them. Hope the three meanings and their usage is clear!

At all times, we have to remain in the camp of the right-doers and perform only those acts that are desired, even if it means fighting head-on with the forces of evil. Not opposing the evil around us and being silent witnesses to evil or injustice is akin to performing no karma, which too is not desirable by the Paramatma.

[18]

One who is able to see action (karma) in inaction (akarma) and inaction in action, he among men is intelligent; he is one of unitive attitude (yogi) while still engaged in every (possible) kind of work.

ACBSP writes: 

One who sees inaction in action, and action in inaction, is intelligent among men, and he is in the transcendental position, although engaged in all sorts of activities.

We have cited before how important this subject is from the point of view of Paramatma. That is why a proper base was being built before Paramatma came to explaining the subject. Unfortunately, commentators have found paradoxes here as well, which makes us conclude that most of the commentators have been unable to understand Gita at all. 

See what NG writes: “Here is a typical verse in which paradox excels. Sankara and others have tried in vain to reduce the meaning of this verse to rational terms by various clever examples, such as that of the appearance or recession of trees on the shore to a man sitting in a moving boat.

The mystery is better left unsolved, so as to retain the element of wonder and the sense of the numinous emerging out of the verse.”

A typical example of one who sees action in inaction can be given from the life of Ali. Ali was going on the road when he saw a person running towards him. He came to him and said that he was innocent but such and such person was coming behind to kill him. He further asked Ali not to tell that person which way he had gone. When the person who was following with a naked sword in hand approached Ali and asked him whether he had seen such and such person passed by, it was expected that Ali, the greatest champion of truth, would have told him the direction to which the former person had gone. However, Ali knew that truth also implied that he had to endeavour to save the life of a human from the hands of a murderer. He moved a few paces and said to him that he had not seen any such person from the time he had come there. The pursuer, being satisfied, went the other way. Is it not action in inaction?

See another example! Ali was witness to the fact that Prophet had on innumerable occasions publicly announced him as his successor. However, when the Prophet died and when Ali was busy performing the last rites, people congregated and elected Abu Bakr as the Caliph. Ali was of the opinion that what was rightfully his had been usurped. Yet he knew that if he raised his voice, that would create a division among the people and all the Prophet’s teachings of Muslims as one Ummah would go waste. Therefore, he confided himself to the house and when people like Abu Sufiyan came to him and said that Ali deserved the Caliphate and if Ali agree then Abu Sufiyan would fill the lanes of Medina with fighters from his tribe, Ali rebuked him and decided to lead a secluded life. He continued to do so when people put a rope in his neck like a noose and pulled him on the streets, or when the door of his house was put on fire, which consequently fell on the abdomen of his pregnant wife, Fatima, thereby killing the baby in the womb instantaneously and also killing Fatima after a gap of few days… all this for the sake of unity among the adherents on Prophet’s teachings. Was it not action in inaction?

Likewise, in the battle of Khandaq (trench), the most renowned warrior of the opposite camp made his horse jump across the trench that Muslims had dug for their protection and came to their side. He challenged anybody from amongst the Muslims to come out and fight. No body dared as everyone had heard the stories of his strength and fighting acumen. Thrice he called, and every time none but Ali got up in response. Finally the Prophet allowed Ali to go and fight Amr bin Abd-e-Wad. A prolonged fight commenced, and after a considerable time, Ali was able to subdue his opponent, who had fallen on the ground while Ali was sitting on his chest. Unable to bear the ignominy of defeat that stared at his face, he spat on Ali’s face. Ali immediately got down from his chest and started walking alongside, which gave Amr the chance to get up, pick up his arms and commence fighting again. Consequently Ali got injured but was eventually able to defeat his opponent. When people who had not dared to come out to fight asked the reason for his action, Ali said he was fighting for the cause of God and when Amr spat at him he got angry for a while. He did not want to kill his opponent in the fit of rage. Therefore he got down and resumed fighting only when he was able to subdue his anger. Isn’t it action in inaction at its peak, when even a fighter has to abide by certain conditions of karma and akarma?

The same argument can be given to give example of inaction in action. Even when Ali was fighting the most severe of wars, not for a moment did he allowed his personal emotions to come in the way of fighting. He was fighting because it was his duty to fight and not for a moment did he think of the benefit or loss that may accrue to him, while performing his duty. 

Another example can be given from the incident of the Prophet’s hijrat (migration) from Makkah to Medina. Prophet got to know that the various tribal heads of Makkah had hatched a plan to kill him in his sleep. He asked Ali to sleep on his bed at night so that others won’t get to know that he has departed. Ali asked that if he slept on the Prophet’s bed, would the Prophet’s life be saved. When given a reply in the affirmative he not only laid down on the bed, but the man who was habitual of staying awake at night for the worship of God, actually went to sleep, unmindful that he was surrounded by innumerable sword-wielding men who could have attacked at any moment. In fact, these men climbed the wall to kill the Prophet but instead found Ali when they pulled the quilt from over his face. Sleeping peacefully amidst sword wielding enemies was action in inaction.

See another example! Muawiya’s army had laid siege to the only source of water in the vicinity. Ali and men on his side were dying for want of water. Ali knew that the only way they could have lived was to fight and win control over water. He asked his companions to attack. A long-battle ensued as a consequence of which Ali and his supporters gained control over water. Now Ali was in charge and it was the turn of Muawiya’s army to die of thirst. Yet Ali lifted the siege over water, despite his followers advising him to the contrary. Ali’s argument was that water was God’s bounty for all, and nobody should exercise control over it.

All these examples show that Ali performed each and every act of his in accordance of the God’s will. Whether it was action in inaction, or inaction in action, he was greatest of worshippers ever.

Does the verse not become clear? ‘One who is able to see action in inaction and inaction in action, he among men is intelligent; he is one of unitive attitude (yogi) while still engaged in every (possible) kind of work.’ How sorry indeed that those who were unable to understand the true meaning had termed it as paradox in place of their inability to understand.

[19]

That man whose works are all devoid of desire and wilful motive, whose (impulse of) action has been reduced to nothing in the fire of wisdom, he is recognized as a knowing person (pandit) by the wise.

ACBSP translates: 

One who is understood to be in full knowledge whose every endeavour is devoid of desire for sense gratification. He is said by sages to be a worker for whom the reactions of work have been burned up by the fire of perfect knowledge.

We are sure that the definition of karma is clear now. This verse and the verses up to 24 inclusive constitute a section in which the purest kind of free action as recommended in III, 9, is finally stated. 

The first prerequisite of such a freedom-yielding absolutist action is indicated here. Such action has to be free from kama (desire) and samkalpa (wilful motivation). Even after these two outgoing tendencies have been curbed or withdrawn, a knowing person is one who seeks no fruits of actions that he performs.

Here we wish to criticize NG with all the force possible because his view is totally in contradiction to the view maintained by Gita. But again we will reiterate that NG appears to be sincere in his attempt, despite the fact that he has not understood the true nature of Gita. Whereas ACBSP has introduced the subject of Krishna Consciousness and just keep repeating it again and again, wherever he is unable to understand the true meaning. Fact is that ACBSP’s commentary is far more wayward than that of NG.

NG is again justifying the principle of sanyasa as it is understood in the present society. He says that karma and akarma cancel out into neutrality of all action and says that action cannot stand the light of absolute wisdom, being a negative factor, just as light and shade cannot live together. We call it absurd argument in the light of Gita’s teaching, which has condemned both the generally believed concept of sanyasa and the generally believed concept of action which revolved around giving sacrifices in front of fire, including paying oblations to fire. Gita wants real action for the cause of truth; this commences with Krishna cajoling Arjuna to fight and ends with Arjuna ready to fight.

[20]

Relinquishing attachment for the benefit of works, ever happy and independent, though such a man be engaged in work, he (in principle) does nothing at all.

ACBSP writes: 

Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings. 

The meaning is clear. All actions and inactions should be performed without seeking any benefit. Whether it is earning a living for the sustenance of his family, educating the children, pursuing knowledge, helping the poor or the needy, or even opposing the forces of evil and injustice, each of these activities should be performed while remembering the Absolute God. This person always takes the side of truth and is opposed to untruth. He is happy and independent under all circumstances and seeks no benefit of work even when he appears to be doing the work.

Again, true examples can only be found from the lives of the Ahlulbayt i.e. the Devatas. Ali lived a life of hardship under the rule of the Caliphs. He confined himself to prayers. Later, circumstances changed and Ali was acknowledged as the Caliph of the Muslims. Yet, his lifestyle remained the same so much so that the tattered garment that he used to wear too did not change. He was always for upholding the truth and justice and continued to do so even when it was against the rules of political statesmanship. He himself had said on an occasion that he could have been the biggest statesman if his duty had not forced him to act contrarily. People used to material approach to wins and losses criticize him but Gita would always uphold the acts of this Purushottam (Loftiest of men) viz. Ali.

If you wish to read the example of adverse circumstances, you are invited to come to Karbala where a great army had surrounded the companions of Husain. Husain was wounded, had no water for days and most of his near and dear ones had been killed. Even the six-month old child of Husain had not been spared. Husain knew fully that it was his turn next to die. Yet, all that one could hear from his lips was the prayer whose words were as follows: 

We are from God and we are to return to God.

We are fully in agreement with what is in store for us and we subjugate to Him in all our actions.

The same is being described here in Gita. The person who continues to perform actions but relinquishes seeking benefits of actions is a yogi of the previous verse. All his actions are performed in remembrance of God. Since the person has taken refuge in the Absolute God, he has nothing else to fear, nothing to worry; consequently he is always happy and independent. And even though he appears to be engaged in activity, he actually does nothing at all. This is true renunciation as per Gita and not that as understood by various commentators. This is also seeing action in inaction and inaction in action, as has been described earlier.

[21]

One free of all expectancy and of subjugated relational self-consciousness, who has given up all possessiveness, being engaged in actions that are merely bodily (automatic), he does not acquire evil.

The phrases (i) yatachittatma (one of subjugated relational self), chitta (being that aspect of personal consciousness capable of attaching itself to a desired idea or object, and (2) aparigraha (without possessiveness) denote two additional requisites for a man of wisdom, giving a deeper qualification than just being free from attachments. This has been said at other occasions in Gita that man has to unite his self with the Divine Self of the Manifest form of God. Consciousness is that part of the Self which shows the right path when the Self comes in contact with the senses and modalities of nature. We have seen in the BOOK from our study of the Upanishads that this consciousness is because of the Manifest Self. One who, through his consciousness, subjugates the self from getting swayed by the effect of senses and modalities of nature, and unites it with the Divine Self, gives up all possessiveness and perform acts physically without the mind showing any attachment of any kind, does only those acts that are ordained by God. Here, some translators have taken this to mean performance of only those acts that are essential, which is wrong. All acts have to be performed as ordained by God. 

Not harassing a poor or weak is non-action that is ordained by God. Standing up in support of that poor or weak is action that is ordained by God. Not getting affected by the charms of the senses is inaction. Even if you perform action or inaction, do it free from all expectancy, attempting to unite your self with that of the Manifest (atma with Paramatma) and giving up all possessiveness. Your body will perform the actions, but since you have done what was expected of you in that particular situation, you will remain free of the evil.

[22]

He who is satisfied with gain which comes of its own accord, who is free from duality and does not envy, who is steady in both success and failure, is never entangled, although performing actions.

We have found the translation of ACBSP better than that of NG and therefore are omitting to give NG’s translation, which is confusing. However, we do not agree with ACBSP’s commentary even here. 

The general attitude towards life of a man of wisdom as he lives and moves among men is outlined here. Since God’s words are Absolutist in nature, we again conclude that the man of wisdom is again reference to the Devatas when they would come to live and move among men. 

True men of wisdom act differently. Chances come to them and they avail them, but they do not forsake the difference between right and wrong in their blind pursuit for chances. Not the least paying bribes or cheating through supply of inferior products, as has come to be understood as traits of a good businessman. They labour and strive honestly as far as it is in their power, and are satisfied with whatever is obtained by their own honest effort. They do not say something and do something else but stick to their words. Neither do they envy others who are doing better. They remain same in success and failure and do not enter into competitive rivalry with others. And they never get entangled with the work so much so that they forget what’s good and bad. And they perform actions that are necessary at all times.

[23]

The work of a man who is unattached to the modes of material nature and who is fully situated in transcendental knowledge merges entirely into transcendence.

One who has united his self with the Divine Self, is such a person who treat both ends and means unitively. He is fully aware of the relationship that exists between his self with the Divine Self of the Absolute God, and knows that this life is merely a means to attain the cherished ends, which will be delivered only after death. That cherished aim is to attain unity with the Absolute. As NG says: “Nobody can understand the Absolute except from the point of view of his own relative self, and conversely nobody can understand the relative except from the standpoint of the Absolute.”

[24]

(For him) the Absolute is the act of offering, the Absolute is the substance offered into the Absolute which is the fire offered by (him) the Absolute, the end to be reached by him being even the Absolute by means of his peace supreme of absolutist action.

ACBSP’s translation is this: 

A person who is fully absorbed in Krishna consciousness is sure to attain the spiritual kingdom because of his full contribution to spiritual activities, in which the consummation is absolute and that which is offered is of the same spiritual nature.

This verse is considered a masterpiece and is often quoted. Unfortunately, it is quoted for the wrong reasons. It is used to justify the ritualistic mode of worship, which is wrongly stated as the Vedic mode of worship. For instance NG says: “Ends and means belonging to a ritualistic context are here brought together unitively, abolishing every shade of difference between them.” Extremely wrong logic indeed! 

Answer to this has already been given by Krishna in verse 16, which says:

On what is action and what is inaction even intelligent men here are confused. I shall indicate to you that action on knowing which you will be emancipated  from evil.

This verse clearly reveals that the people of the time were confused over the true distinction between action and inaction. Not aware of this, NG and others have tried to understand the difference between action and inaction from the words and deeds of those very confused people. 

Contrary to how NG has interpreted this verse, fact is that the people of the period had begun to consider performance of certain rituals as actions necessary for life. Drona and Bhishma represented those very people who considered certain set actions only as religion. Therefore, dying at certain period of the year had become auspicious but raising voice over the ill treatment meted out to Draupadi in the court was not part of religion. Putting oil in the fire or giving alms to Brahmans was part of religion but making a man give away his thumb or using treachery to harm Pandava’s in every possible manner was permissible, as per them. People performed all the sacred rituals, but outside of those rituals, they led a life full of material pursuits. Their life was full of entertainment to such an extent that Krishna has even criticized this in Gita. 

In this verse, Krishna is clearly hitting out at those who consider rituals as action itself. He says that one who treads the God’s path truly is only one whose each action is devoted to the Absolute God. Even so if the person is performing the rituals, which were mostly being performed in the remembrance of the Devatas, he should perform them in order to gain closeness to the Absolute God and not Devatas alone, as was being done in those times.

We have said again and again that people of the time of Krishna were worshipping the Devatas and had forgotten the Absolute God, even though Vedas had talked of the Devatas because it would be them who would show us the way to reach the Absolute. People of the period had fixed various occasions and performed specific ritualistic exercises for each occasion. Fire was lit and various substances like oil and other condiments were offered to the fire. Simultaneously various Vedic mantras were chanted.

We have proved that Vedic mantras never contain the meaning that were generally taken and are accepted till date. Isn’t it unfortunate that even the teachings of a man of Krishna’s stature could not make us understand the real truth? Krishna’s teachings were centralized on making the people return to the worship of the Absolute God, instead of the worship of the Devatas that had begun with time. The saddest thing to occur is that though the people did forego the worship of the Devatas to some extent, they instead took to the worship of Krishna himself as God. Let us ponder for a moment! Is this what Krishna wants from us all through the Gita? Are we not in dark in regard to Krishna’s teachings? 

This verse which is taken to justify ritualistic exercises is in fact condemning the ritualistic exercises that people of the time resorted to in order to worship the Devatas. Does this mean that the God was enlarging the discussion till this stage only to come to a conclusion that was already accepted during the time? No, we are sorry but this is not what is meant! The very mention of Devatas in the next verse (25) confirms our stand.

Keep the notion of action in inaction and inaction in action, and the description of each when you try to understand the meaning. Instead of lighting fire on an altar and putting various substances in it, Krishna asks us to remember the Absolute always and that alone will lead us to salvation. Unlike the ritualistic exercises that are performed on certain occasions, Absolute is to be remembered at all times, all through the life. Let Absolute be the basis of all acts, Absolute be the means and Absolute be the end objective. The final phrase brahma karma samadhina (by means of complete absorption in the Absolute) is a beautiful word-connection citing the need for all to absorb our actions as well as us, in the Absolute. 

[25]

As referring to the gods (of the Vedas) is (the nature of) the sacrifice of some yogis (men of unitive discipline); others offer into the fire of the Absolute by sacrifice itself.

ACBSP: 

Some yogis perfectly worship the demigods by offering different sacrifices to them, and some offer sacrifices in the fire of the Supreme Brahman.

Before we write, we want you to remember if you wish to understand this verse properly, it is better you do not pay much attention to what NG has added on his own, in the brackets. Also, keep in mind that the original Sanskrit text had used the word ‘Devas’ here as well, which has been erroneously translated as gods by some and demigods by others.

Both NG and ACBSP have been unable to understand what is meant by the term Devatas. We have already explained it in detail and require no further comment. But for the sake of your knowledge, we present here what NG has written about Devatas: “Indra, Varuna and other gods of the Vedas are personifications of certain higher or idealized human values. They are “shining ones” who are immortal, and are supposed to live with eyes that never shut, in the world of the intelligibles as Plotinus would put it. Similar ideas are familiar in Plato’s writings.” (We never knew that even Plotinus and Plato tried to identify the Devatas on the pattern of Vedas. Another study of Plotinus and Plato will surely shed more light on the true identity of the Devatas, as described by them.)

We have already seen that through these verses Krishna is trying to distinguish between action and inaction. We have also seen how Krishna says that the Absolute has to be remembered in all actions and at all times, and this also include the rituals that are performed in the remembrance of the Devatas. 

We reiterate that Krishna has never said that the path of the Devatas is wrong. In fact, he has strongly said that salvation can only be attained when one reaches the Absolute through the path shown by the Devatas. But Devatas minus the Absolute are nothing. Devatas have to eventually lead to the Absolute. From this verse onwards and up to verse 32, Krishna has highlighted this point itself. 

We invite you to read NG’s aforementioned translation of this verse again. Isn’t it clear that there were two different categories of ‘yogis’; some gave sacrifices to the Devatas while others gave sacrifices to the Absolute directly. The second half of the verse which says: “others offer into the fire of the Absolute by sacrifice itself,” should be seen in contrast to the first half. Clearly, the first half hits out at those who had started putting various things in the fire to please the Devatas. In second half, Krishna says that there are several people who sacrifice their worldly pleasures and their entire lives for the Absolute. In all the succeeding verses, you will find that such men are contrasted against those who performed various types of ritual sacrifices. 

It appears Zulmat or the negative force of misguidance too has time tested methods to deviate humanity from the right path. Just as the earlier people were deviated, some left the path shown by the Devatas and merely worshipped the Absolute God while others indulged in rituals to please the Devatas and knew nothing of the God, who is even the creator of the Devatas, modern day Muslims too have been deviated both ways. There is a sect which continues to perform various activities in remembrance of the Ahlulbayt (the Devatas when they took birth as humans) and there is another sect that totally negates giving any importance to Ahlulbayt and only talk of worshipping the God. Both are deviated, because the Devatas or Ahlulbayt are the rope who are to be held so that man reaches the Supreme. 

[26]

Some offer as sacrifice the ear and such other sense organs into the fire of restraint; others offer the sacrifice of sound and other sense interests into the fire of the senses.

ACBSP: 

Some (the unadulterated brahmacaris) sacrifice the hearing process and the senses in the fire of mental control, and others (the regulated householders) sacrifice the objects of the senses in the fire of the senses.

These successive verses further indicate that Krishna is not referring to the ritualistic sacrifice, while dwelling on the subject of sacrifice. The mention of the well-known terms related with the ritualistic sacrifices is done purposefully so as to hit across the message clearly. No oil in fire type of sacrifice is being talked about. But as we have already mentioned before, the subject of discussion is the sacrifice of the senses, sacrifice of the modalities of nature and other worldly benefits that a man could have enjoyed but does not do so because of his desire to get united with the Absolute. 

Islam forbids its adherents from hearing music of a certain kind, particularly that which arouses the senses. Also gheebat i.e. talking or hearing ill of someone behind his back, is prohibited. A man who learns to restrain his senses, won’t use his ear for such purposes, even so if it is against his desires. This is sacrifice of the ear. In the same manner, Islam prohibits viewing nudity. Those who abide by the teachings and do not use their eyes to commit these acts are giving the sacrifice of the eyes (another sense organ) ‘into the fire of restraint’. 

In the same manner, the real sacrificer will refrain from allowing his senses to digress beyond the limit that is permitted. The fire of restraint or the fire of the senses will ensure that a person uses his or her sense organs only within stipulated limits. You will be interested to note that the Devatas have been described at a place as the rulers of our organs of action and senses. Therefore, a true sacrificer is one who will only perform those acts, through his organs of action and senses which are permitted by the Devatas.

We would like to clear here that shielding the ears from all type of sounds is not at all meant here, as some commentators have argued. Those who take such meanings have not understood Gita at all.

[27]

All the functions of the senses as also the vital functions, others make (as) an offering of both into the fire of unitive discipline (yoga) consisting of self-restraint.

ACBSP says: 

Others, who are interested in achieving self-realization through control of the mind and the senses, offer the functions of all the senses, and of the life breath, as oblations into the fire of the controlled mind.

ACBSP again takes the usual ritualistic meaning here to concur that “the yoga system conceived by Patanjali is referred to herein.” He further says: “The Yoga-sutra of Patanjali, the soul is called pratyag-atma and parag-atma. As long as the soul is attached to sense enjoyment it is called parag-atma, but as soon as the same soul becomes detached from such sense enjoyment is called pratyag-atma. The soul is subjected to the functions of ten kinds of air at work within the body, and this is perceived through the breathing system. The Patanjali system of yoga instructs one on how to control the functions of the body’s air in a technical manner so that ultimately all the functions of the air within become favourable for purifying the soul of material attachment.”

Fact is that Patanjali’s yogic system may be immensely beneficial for body but Krishna is not endorsing it at all. On the contrary, the subtle message is that such ritual exercises that do not lead to the Absolute, have nothing to do with religion. This is contrary to what the people of Krishna’s time believed. This was another wrong notion that had crept into the society of Krishna’s time and people used to spend a good amount of time practicing this. When they were through with this, there were other rituals to perform, like the yajnas to worship the Devatas as gods. Rest of the time was spent in entertainment, as Gita confirms. Where was the time for good deeds, righteousness, virtuous conduct, and fight against evil – all that Gita holds as mandatory for all of us? If amidst all this pseudo-worship, Krishna showed the true way to reach God, there was bound to be rebellion. This is the reason why the rebellion against Krishna was led by the so-called greatest champions of religion, like Bhishma Pitamaha, Dronacharya and others.

The fact that Krishna says all the functions of the senses and also the vital functions should be won over by atma samyama (self-restraint) is a clear indicator that breath control in attempt to gain control over the senses is not the subject of discussion at all. 

[28]

Likewise are others of object-sacrifice and those of austerity-sacrifice, those who sacrifice unitive discipline (yoga) and those of self-study and wisdom-sacrifice, who are (all) men of self-control and (fully) accomplished vows.

ACBSP writes: 

Having accepted strict vows, some become enlightened by sacrificing their possessions, and others by performing severe austerities, by practicing the yoga of eightfold mysticism, or by studying the Vedas to advance in transcendental knowledge.

Commentators like NG too have understood this verse to mean ritualistic sacrifices. We have claimed again and again that ritualistic sacrifices do not gel with the context of Gita at all. If this is so, then why it is that commentators have tried to relate these verses to ritualistic sacrifices. This is so because they didn’t know that the Vedas have been translated wrongly. In order to attune Gita with the Vedas, so that they won’t have to explain the contradictions between two divine books, they tried to bring Gita closer to the wrongly translated Vedas, and therefore committed an even bigger error of vitiating the teachings of Gita as well. We are of the opinion that Vedas (with our translation) and Gita (with our commentary) are perfectly in agreement, as you may have seen till now.

This verse states that there are some who sacrifice their possessions while following the path of the Absolute God; others perform sacrifices relating to austerity like keeping fasts, offering prayers, etc.; and few sacrifice their material desires by following the yoga of unitive discipline, which stands for the sacrifices that one has to give while pursuing his interest of attuning his self with that of the Manifest Self (Paramatma). Sacrifices are also performed by those who seek knowledge or pursue the path of wisdom, which too has been described at length later. They are all men of self-control and accomplished vows.

Is it not clear that Krishna is trying to give the true meaning of the term yajna (sacrifice) as against the generally misunderstood concepts that prevailed during those times?

[29]

Into the downward (inward) vital tendency others sacrifice the upward (outward) one and in the outward one the inward likewise, thus countering the tendencies, they remain ever as those (who resort to the way) of (vital) breath-control (pranaama).

Writes ACBSP: 

Still others who are inclined to the process of breath restraint to remain in trance, practice by offering the movement of the outgoing breath into the incoming, and the incoming breath into the going, and thus at last remain in trance, stopping all breathing. Others curtailing the eating process, offer the outgoing breath into itself as a sacrifice. 

Apparently this verse refers to the discipline of pranayama (restraining of vital functionings understood both under respiration and as belonging to the larger context of the pancha-pranah, the five vital tendencies. Both ACBSP and NG have taken the same meaning. Says ACBSP: “This system of yoga for controlling the breathing process is called pranayama and in the beginning it is practiced in the hatha-yoga system through different postures. All of these processes are recommended for controlling the senses and for advancement in spiritual realization.”

Based on our understanding of Gita, we are of the opinion that senses are not to be controlled for a brief while through exercise and then let loose during the rest of the hours in the day. This was a foolish method invented by those prior to Krishna’s time, who were bent on converting the religion into a set of ritualistic exercises. Consequently, senses were controlled through rituals, heaven was obtained through rituals and priests got their booty through rituals. 

We have also seen in our study of the Puranas that innumerable children were born out of wedlock, who were supposedly the children of the Devatas like Indra. It was the priests who had allowed these false stories to propagate so as to hide their own moments of sin. They never wanted the people to know that they too succumbed to sensual desires. After all, they were all revered brahmacharis, who never married all through their lives. So they propagated stories that would tarnish the image of the Devatas. This was in spite of the fact that the same priests led the sacrifices that were meant for the Devatas. It is this distinction between piety and apparent piety that Krishna wants us to distinguish through application of our wisdom.

Ignorance was at such levels that people accepted these stories as true, that too about the same gods whom they worshipped. And it was believed that owing to performance of such ritualistic exercises like pranayama, priests had learnt to control their senses. Truth is that it was the priests who were responsible for several of illegitimate births that occurred during the period, and Puranas are witness to it. Yet, the blame was conveniently put on the Devatas, as the priests knew that people were far too engrossed in rituals to put their reason into practice and to distinguish between what the Devatas could do and what they couldn’t. 

We concur that this verse too talks about controlling the senses, not through certain set of exercises, but through attaining unity with the Absolute. In fact, this verse makes a mockery of the process of pranayama, and it bewilders us when we try to reason out why the commentators have been unable to see such clear purpose.

Those who pursue the process of breath restraint to remain in trance, always remain in trance, till death, when their breath stops. This is what is meant. However, there are those who curtail their eating habits, make offerings to Devatas, and eat only the type and kind of food that is permissible. They too are offering sacrifice.

[30]

Others abstemious in food make an offering of vital breaths into vital breaths. All these are connoisseurs of sacrifice who have got rid of evil through sacrifice.

ACBSP says: 

All these performers who know the meaning of sacrifice become cleansed of sinful reactions, and, having tasted the nectar of the results of sacrifices, they advance toward the supreme eternal atmosphere.

Vital breaths are again the Devatas, who are the cause of leading us to the One God. We have already said that they together form the Manifest Self of God – the Paramatma. This Manifest Self has a direct link with our selfs. 

In this verse, the words used are amrta-bhujah (those who have tasted such nectar) and yajna-vidah (conversant with the purpose of performing sacrifices). This verse too shows that Krishna is not endorsing the ritual sacrifices but is in fact ridiculing them and contrasting those sacrifices with the actions of those who even go to the extent of offering their lives (vital breaths) for the sake of getting ‘rid of evil’ from the face of this earth. These are the true connoisseurs of sacrifice, as per Krishna.

We are again reminded of the much-remembered sacrifice of Husain and his friends at Karbala. There is no doubt that all those on Husain’s side had sacrificed their lives fighting the evil. Who else but Husain and the rest of Devatas could come into the category of ‘connoisseurs of sacrifice’. Krishna, through this verse, wanted the people on both sides to remember the sacrifices of AgniDeva (Husain), whom they worshipped during all their fire rituals, but whose path of fighting evil they were not following. The great deal of focus that the Vedas has given on AgniDeva (mentioning Husain’s sacrifice, which was to be given in future) [See the BOOK for more] confirms this subject was of great importance to the people of yore. It is apparent from Quran as well as the knowledge of this great sacrifice was known to earlier people, when talking of Abraham’s sacrifice, it says the sacrifice has been replaced with a greater sacrifice.

There is one more thing to explain. What does the phrase ‘abstemious in food’ mean? Moreover, what does the entire sentence, “Others abstemious in food make an offering of vital breaths into vital breaths,” would mean?

To give the answer, we will have to go back to the Upanishads again. We have said time and again that the Vedas, the Upanishads and Gita are all in conformity with each other and it is our fault that we have understood them differently. Fact is that there are several occasions where Krishna’s words cannot be understood without resorting to various Upanishads. The same is the case at a later stage where a tree is being talked about, which has roots in the heavens and branches that come down to the earth. The aforementioned verse too is of similar nature.

There are certain Upanishads which have talked of this life of ours too as food to the Devatas. The life ought to be lived in accordance with the path shown by the Devatas. Also, I am reminded of another Upanishadic verse which talks of the death of a person who has lived the life in accordance with the path shown by the Devatas. The Upanishad describes this person to be having food in the company of the Devatas. Talking of the same subject, Quran too has said that those who die in the path of God are not dead and they get their sustenance (or food) from God. 

Keep these in mind and read the aforementioned verse again. Doesn’t it say that there are those who are desirous of such foods and hence sacrifice their breaths for the cause of vital breaths, i.e. the Devatas. They sacrifice their lives in attempt to remove evil from the face of this world? The commentators have misunderstood this as well!

[31]

Those who partake of the immortal nectar of sacrificial remains go to the eternal Absolute. This world is not for one of no sacrifice. How can he have the next, O Best of Kurus (Arjuna)?

ACBSP writes: 

O best of the Kuru dynasty, without sacrifice one can never live happily on this planet or in this life: what then of the next?

Succeeding description in this verse confirm that the meaning given by us to the previous verse was true. Sacrifice is still being talked about here. 

After remaining digressed from the real meaning and giving interpretations of sacrifice which were contrary to the meaning that in our opinion Gita contains, NG comes back to accepting our point of view with the difference that while we believe that material sacrifices are altogether discounted by Gita, NG reasons that Gita confirms them. Says he: “The simple Vedic sacrificer, when he eats the remains of a sacrifice performed according to the teaching of the Gita, i.e., in keeping with the science of the Absolute, attains immortality, or enters into eternal life. On the other hand, one who does not treat life itself as conforming to the pattern of a sacrifice misses the purpose of life altogether and consequently the best way of enjoying life here as well as hereafter.”

Fact is that this verse is not just talking about the sacrifice of the senses but continues with the subject of sacrificing one’s physical life for the cause of upholding truth, something that was discussed in the previous verse. Those who drink the nectar is meant for those who get killed while sticking to the stand that they took in accordance with the path shown by the Absolute God. We have shown that the Vedas talk about drinking the nectar as synonymous with death due to being killed while on the right path. This has also been referred to, at a few places, by drinking of Soma juice. Islam calls these men as shaheeds. In Islam, the same Soma juice may be translated as drinking Aab-e-Kausar (water of the stream in heaven known as Kausar). There are certain narrations present in Muslim traditions where drinking of Aab-e-Kausar means attaining martyrdom while on the right path. Gita further says that sacrifices are to be given for sustenance of this world. And Arjuna should also be ready to give sacrifices in the battle against the Kauravas. Arjuna is reminded of the sacrifice of Husain and his followers who would be killed after they would be forced to go without food and water for several days – all for the cause of fighting against evil. Krishna tells Arjuna that when it is not possible to obtain this world without giving sacrifices, how we believe we will be able to obtain the next world without giving sacrifices of senses, and if required, of our physical lives.

The phrase kurusattama (best of the Kurus) as applied to Arjuna, who is a Pandava, is explained by his common lineage from Kuru, the common ancestor of both Pandavas and Kauravas. The reason for using this term for Arjuna is similar to why Krishna takes the support of prevailing modes of ritualistic sacrifices in order to explain his view about the true sacrifice. Since the progeny of Kuru had fallen to ritualistic modes of worship, which were being talked about till now, in contrast to the real meaning of sacrifices of various kinds, Arjuna is referred to as kurusattama, so as to bring home the point.

[32]

Thus many and varied are the sacrifices spread in front of the Absolute. Know them all as originating in action. Thus understanding them, you shall gain release.

NG has again digressed from the true meaning here. This is due to the fact that he has been unable to understand the real meaning of sacrifice till this stage. He says: “this verse and verse 33 are not wholly laudatory in regard to sacrifices. Wisdom is unequivocally praised at the expense of all forms of sacrifice enumerated, however superior each might be, when taken by itself. All of them have the common effect of having their origin in some sort of action, whether called discipline or sacrifice. To that extent they are by necessity dualistic. But by wisdom even this dualism is transcended, and such a wisdom itself is what burns and is burnt, as explained in the verses that follow, and it is therefore this unitive sacrifice which is legitimately lauded finally here.”

The subject of wisdom alongside sacrifice is only now being introduced. Previous verses have clearly stated that sacrifices have to be given with the sole objective of attaining unity with the Absolute. Krishna has cited several examples of people giving varied type of sacrifices in front of the Absolute, some of whom even sacrificed their lives. We should remember that each one of these sacrifices originated in action (karma). If we understand these sacrifices, we shall gain release. 

We invite you all to study the sacrifice of Husain (AgniDeva), which is being referred to. Upon understanding it, we are sure you will realize the real meaning of these verses relating to the subject of sacrifice.

[33]

Superior to any sacrifice with (valuable) objects is the wisdom sacrifice, O Paramtapa (Arjuna); all actions, O Partha (Arjuna), have their culmination in wisdom.

Translates ACBSP: 

O chastiser of the enemy, the sacrifice performed in knowledge is better than the mere sacrifice of material possessions. After all, O son of Partha, all sacrifices or work culminate in transcendental knowledge.

See what absurd logic NG gives here: “A more definite discountenancing of the usual Vedic sacrifice at which a priest pours butter or burns objects of value by way of sacrifice is here stated. Wisdom is the crowning and all-embracing factor here in the spiritual life which is extolled.”

We have said earlier that such commentaries were done in order to make Gita and the Vedas appear close in meaning, without realizing that the Vedas had been wrongly translated and no revealed scripture can talk about such fruitless activities like what kind of ladle is to be used in sacrifices, how many kinds of oils are permitted, and so on. Unfortunately, by deriving the same meaning in Gita, the commentators have further led people to waste their time in meaningless exercises, that too under the impression that such activities are sanctioned by religion. 

The entire stress on wisdom that Gita gives becomes meaningless in the face of these contradictory derivations that do not fit the test of reasoning. Priests too either continued to remain in dark about the real purport or never gave the true meanings out of fear of losing their elated positions. Or was there a deliberate attempt to engage people in such pursuits so that their reason remain subdued and none comes to understand the real meaning? The fact that most of the initial commentaries, which formed the basis of further commentaries, were written in between 8th to 10th centuries A.D. strengthens our doubts. Remember, that was the period when Islam and its teachings were knocking at frontiers of the Indus. But there is no proof to confirm the real motive behind these fabrications.

The expression parisamapyate (comes to a supreme culmination), used in this verse, gives primacy to wisdom in unmistakable terms. The importance of wisdom sacrifice can be understood through the example of our BOOK itself. Unless wisdom was utilized in the study of Gita, Vedas and the Upanishads, it would have never been possible for this writer to find conclusive evidence to prove our point. You are going to require tonnes of wisdom to understand this and you won’t understand a word of our commentary unless you are ready to weigh our view through intellectual reasoning. 

[34]

Learn this by prostration, by searching questioning and by service; they will instruct you (duly) in wisdom, those wise men that can see the basic principles.

ACBSP translates it as follows: 

Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth.

Both NG and ACBSP have tried to strengthen their own positions through this verse. The phrase jnaninas tattvadarsinah (by those men of wisdom who can see the principles involved) has been taken to mean that one should be a disciple of such a Guru. NG further says: “This verse is by way of cautioning against believing that the doctrine here is to be too easily understood. How yogic wisdom can inclusively cover and prevail over all forms of discipline or spiritual practices, is a secret of the perennial philosophy known only to those specifically referred to as jnaninas tattvadarsinah.”

See what ACBSP writes: “One has to approach a bona fide spiritual master to receive the knowledge. Such a spiritual master should be accepted in full surrender, and one should serve the spiritual master like a menial servant, without false prestige. Satisfaction of the self-realized spiritual master is the secret of advancement in spiritual life. Inquiries and submission constitute the proper combination for spiritual understanding. Unless there is submission and service, inquiries from the learned spiritual master will not be effective. One must be able to pass the test of the spiritual master, and when he sees the genuine desire of the disciple, he automatically blesses the disciple with genuine spiritual understanding. In this verse, both blind following and absurd inquiries are condemned. Not only should one hear submissively from the spiritual master, but one must also get a clear understanding from him, in submission and service and inquiries. A bona fide spiritual master is by nature very kind toward the disciple. Therefore when the student is submissive and is always ready to render service, the reciprocation of knowledge and inquiries becomes perfect.”

If you have any doubts about how the priests in the period of Krishna exercised full control over the kings and people, read what ACBSP has written once again. Replace people like you and me with those who are more afraid of God and have a keen desire to learn more. You will find it is not hard to imagine the kings prostrating before the priests, people performing all kinds of services, and women bearing children fathered by priests. Spiritual master has to be “accepted in full surrender, and one should serve the spiritual master like a menial servant, without false prestige,” says ACBSP. 

ACBSP also says that one can advance in spiritual life only upon the satisfaction of this self-realized spiritual master. How do we realize that they are self-realized? Are they in possession of a certain certification from God? If you have read this commentary carefully, you will realize that none but God or his Avatars like Krishna, Rama or the Devatas can give this certification. But NG and ACBSP are hell-bent on proving that this certification is necessary from people like them. See: “Unless there is submission and service, inquiries from the learned spiritual master will not be effective. One must be able to pass the test of the spiritual master, and when he sees the genuine desire of the disciple, he automatically blesses the disciple with genuine spiritual understanding.” Blind following is desired and absurd inquiries are condemned by ACBSP. If that is so then you have already hindered the process of reason and wisdom to initiate, which has been talked about only in the previous verse. When you get engrossed in performing the rituals suggested by ACBSP, obediently and without questions, give daan and donations to guru’s institute or ashram, and service him for a long time, only then will he be pleased. If you ask questions, that would mean submission isn’t complete and then he won’t pass on the genuine spiritual understanding. This is what ACBSP wishes to convey.

What’s more, all those who have not done all this, will have reason to believe that they weren’t able to get genuine spiritual understanding because they didn’t do what was prescribed. In short, your spiritual understanding need certification from those who themselves have no certificate from One whose spiritual understanding they are claiming to impart.

Our view is that spiritual master has to be one who has been certified by the Absolute Himself. God too knew of these impediments, which will come in the way of serious pursuers and was aware of a great need for teachers. As long as the succeeding Prophets and Messengers were leading people to higher grade of religious, social and spiritual knowledge, there was no need to have spiritual guides. When the last Prophet completed the Divine teaching, it was essential that he himself introduce the real practitioners of those teachings. Therefore, long before they were to come, people were made aware of the signs to recognize them. Such and such will happen when Indra would come to live; recognize him. VayuDeva would perform these and these miracles, do identify him as your teacher. VayuDeva would be killed while performing the loftiest of all yajnas. VasuDeva’s own wife would poison him to death. And if you are still unable to identify them, then you will surely hear about the greatest sacrifice of all times, performed by AgniDeva, which has been talked about in detail in the Vedas.

Now that you have identified the divine guides, come to them through pranipatena (by prostration), pariprasnena (by searching questioning) and sevaya (by service). And if you do this, Krishna takes the guarantee that those wise men who can see the basic principles will surely instruct the disciple in wisdom. To think that after prostration and service, those in pursuit of learning were given teachings about rituals and fire oblations is sorry indeed, in contrast to the real teachings of Gita which are far more valuable and lofty in nature. The divinely appointed guides are none but the Devatas of the Vedas and it is our duty to recognize them truly and tread their path to reach the Absolute.

The firm belief of the writer of this BOOK is that he has been able to unearth such mysteries only because he did not approach a single priest for guidance. Thus, there was nobody to hinder reason from flowing, none to divert wisdom into petty ritualistic exercises. Sincerity was there and then guidance came from unexpected quarters. Certain searching queries that seemed difficult to understand were resolved all of a sudden – either in a dream, or while in general conversation with others or even by getting the right books at the right time. So much so that this writer is not in a position to call it the work of a single individual.

We invite you all to use your wisdom with sincerity and while prostrating to God, bring your reason into play by searching and questioning and be of service to humanity so that you are involved with as few acts of injustice as possible, and the Devatas, who are the wise men and possessors of all knowledge, will surely guide and instruct you from unexpected means. 

Remember the last of the Devatas is still living on this earth. If Manifest Self of God says in Gita that He continues to perform action even when He can do without, and continue guiding people towards the right path, how can we suppose for a moment that the last of the Devata is not doing the same?

[35]

Having known this, O Pandava (Arjuna), you will not give way to delusion thus any more; by this all beings without exception will be seen by you in the Self and thus in Me.

ACBSP writes: 

Having obtained real knowledge from a self-realized soul, you will never fall again into such illusion, for by this knowledge you will see that all living beings are but part of the Supreme, or, in other words, that they are Mine.

The cosmological Brahman is the same as the psychological atma (Self), which latter implies in turn all beings without any remainder. Devatas are the inter-link between Brahman and us. The phrase bhutany aseshena (all beings without any remainder) covers anything and everything in the cosmos subject to process of becoming, bhutani being derived from the root bhu (to become). That flux which comprises the whole of existence is here first equated with the Self, in order to explain the word ‘they’ used in the previous verse for the Devatas who together comprise the Self and are directly related to with the Absolute God.

Thus, it is clear that the Manifest Self of God who’s one Noor resulted in creation of 14 Noors or Devatas (of whom one is a Devi) are alone responsible for enabling us to get rid of the delusion. All beings trace their origin to this Manifest Self, which ultimately leads to the Absolute God.

[36]

Even if you should happen to be among evil-doers the most evil-doing man, by the very raft of wisdom you will be able to cross over sin.

ACBSP says: 

Even if you are considered to be the most sinful of sinners, when you are situated in the boat of transcendental knowledge you will be able to cross over the ocean of miseries.

Since Gita describes the best science to be the knowledge of the Self, it can be understood on the basis of bringing our reason to play that God is referring to the same relationship between Self and the Absolute. One who understands the nature of karma asks searching questions and is able to understand the link between one’s self (atma) with the Absolute by means of the Divine Self (Paramatma) of His Manifest form. Such a person is the gainer. Even if he is the most evil-doing one (papakrittamah), by the very raft of wisdom, he will be able to cross over sin.

It is interesting to note that even Prophet Mohammad used the subject of raft and equated it with the Ahlulbayt, saying that those who come aboard the raft of Ahlulbayt get freed from sin and gain salvation. The same is being said here. If you bring together the two views, you will find that both Krishna and Mohammad are talking about approaching the Devatas for guidance. 

Krishna says that ‘they’ will guide and then goes on to explain that it is essential for us to understand the relationship between our Atma with that of the Divine Self and the God. And Mohammad said: My progeny are like the raft of Noah, if you get over it you will attain union with the Absolute (word nijaat that is used means getting out of the process of rebirth) and one who doesn’t gets drowned.

[37]

Just as fire when kindled reduces to ashes the fuel, O Arjuna, likewise the fire of wisdom reduces all works to ashes.

ACBSP translates as follows: 

As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.

This verse further explains what has been said in the previous verse. What is meant by wisdom has already been explained in the previous verse. Now it is said that just as fire when kindled reduces the fuel to ashes, likewise when a person is able to understand the link between his atma (self) with the Divine Self, with Devatas as intermediaries, and is able to link the Divine Self with the Absolute God, that wisdom burns to ashes all actions of sins and material affiliations. That is why it is said that even the greatest of the evildoers will be able to cross over sin by the raft of wisdom.

[38]

There is nothing indeed here so purificatory as wisdom which same the man of perfection through unitive discipline (yoga) discovers in himself in due course.

ACBSP says: 

In this world, there is nothing so sublime and pure as transcendental knowledge. Such knowledge is the mature fruit of all mysticism. And one who has become accomplished in the practice of devotional service enjoys this knowledge within himself in due course of time.

Wisdom or the transcendental knowledge about the self and its relation to the Divine Self has been talked about as purest and most sublime. This knowledge can be acquired through unitive discipline (yoga) or applying one’s wisdom to reach the One Absolute God, which has also been described as a sacrifice in the earlier verses. One who attains perfection in the unitive discipline (yoga) discovers wisdom in him in due course of time.

Therefore all those who consider knowledge and wisdom to be the same are wrong. Wisdom is the loftiest of knowledge that can be acquired by unitive discipline (yoga) only. Yoga as commonly understood implies spiritual discipline or practice, which means also that it takes time to be perfected. Wisdom therefore means a concentrated effort to understand the relationship between the self and the Absolute God. Those who are able to acquire wisdom, which comes with practice, know what actions to perform and what not to perform, and are resultantly able to cross over sin, even if they happen to be among evildoers. Remember no intermediary priests are wanted in this pursuit.

[39]

A man of faith comes to wisdom being intent on That and the senses subjugated. On obtaining wisdom he reaches without delay (the state of) supreme peace.

Word “they” was used earlier and now the word “that” has been used. It cannot be without significance. At several places in Gita, you will see that salvation is not equated with good deeds alone. Rather, certain knowledge too is required to achieve salvation. It has even been said that one who performs good deeds without that knowledge returns to the world of mortality. “That” knowledge is about the relationship between God and our self through the Manifest Self (Paramatma) as the first of the creations. This knowledge and subjugation of senses together lead a man to supreme peace i.e. salvation. And this knowledge can only be attained through wisdom.

[40]

The unwise man and the man without faith with the Self held in (the conflict of) doubt is destroyed: Neither is there this world for him nor the world beyond nor can there be any happiness for a man (caught) in doubt.

ACBSP translates this verse as follows: 

But ignorant and faithless persons who doubt the revealed scriptures do not attain Got consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.

The converse of the verse 39 is stated here. We have mentioned that by wisdom the science of the self was meant. The doubting soul is one who is troubled by conflict. We know that in common life a person who has a simple doubt does not perish. However, doubt or one’s inability to understand one’s own self leads to destruction. The phrase vinasyati (goes to destruction) here has to be understood contemplatively as contrasted with the phrase atmavantram (one who has gained his Self) of verse 41, and also with param santim (supreme peace) of verse 39. 

Why so much importance is being attached to the knowledge of this relationship between one’s self with the Divine Self and that of the Divine Self with the Absolute God. It is so because unless we understand this relationship, we won’t be able to understand the purpose of our creation. Once we are unable to understand the purpose, we won’t be able to tread the path that is desired of us. Consequently we will perish. 

[41]

For one of unitively-renounced action (by yoga) who by wisdom has sundered doubt, and come to full self-possession, works can no more bind him, O Dhanamjaya (Arjuna).

ACBSP writes: 

One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.

It is to be note just as Arjuna was referred to as the Best of Kurus when the prevailing notion of sacrifice among the progeny of Kurus was being condemned, he is referred to as the conqueror of riches, when the best of the actions are being mentioned.

Says NG: “This verse sums up the position attained in this Chapter. The two compound words in the first line are conceived, the first on the basis of yoga and the second on the basis of jnana (wisdom), the former abolishing karma (action) and the later abolishing doubt. Both together result in atmavantah (one who possesses the Self) of the second line. He is one who is not torn by conflict or doubt.

It may be noted in advance here that it is this very double-sided reference by Krishna which starts the opening question of the next chapter. The duality between jnana (wisdom) and karma (action) is still largely retained, for purposes of argument at least in the present Chapter, while only in the next Chapter the rapprochement of these two factors is more completely attempted. Here the object is only to get rid of the binding after-effects of karma (action). In the next Chapter, however, the picture is of a mere emancipated Self, where the yogi goes to the extent of denying or disclaiming his own actions (v.8 and 9).”

This verse therefore says that one who has sundered all doubts relating to his self and its relationship with the Absolute God, who has understood the real nature of karma through unitively-renounced action that has been talked about earlier in this Chapter and has consequently learnt to renounce the fruits of all his actions, is situated factually in the self and is not bound by the reactions of work.

[42]

Therefore sundering with the sword of Self-Knowledge this ignorance-born doubt residing in the heart, stand firm in the unitive way (yoga) and stand up, O Bharata (Arjuna).

Translates ACBSP in these words: 

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.

Emphasis is again on Self-knowledge, which can only remove ignorance and sunder the ignorance-born doubt residing in the heart. Once this is done, Arjuna is advised to steadfastly pursue the unitive way (yoga). Once he will do so, he will start seeking action in inaction and inaction in action and fruits of actions won’t matter to him. Making himself free of all expectancy and of subjugated relational self-consciousness, giving up all possessiveness and engaging in actions that are merely bodily and in accordance with what the God expects out of us, Arjuna is asked to stand up and fight.

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 fourth Chapter entitled Unitive Wisdom.