Chapter - X
THE UNITIVE RECOGNITION OF POSITIVE VALUES
(Vibhuti-Yoga)
[1]
Sribhagavan said:
Again, O Mighty-Armed (Arjuna), listen to My supreme word, which I, desiring your well-being shall tell you, so dear (and favourably disposed).
In Chapter IX, Paramatma had talked about the profound secret of wisdom, ‘knowing which you (mankind) shall be freed from what savours of evil.’ Herein, It is mentioning “the royal science” and “the crowing secret”, and says that men with whole-hearted faith-affiliation to God alone will go to the heaven of Indra (You know from the BOOK that IndraDeva is none other than the Noor or Light that descended in the body of Mohammad).
In Chapter X, Paramatma is going to tell something that is so essential that without its knowledge the entire wellbeing of mankind may be affected.
[2]
Neither the hosts of the devas nor the great sages know My origin; for I am indeed in every way the source of the devas and the great sages.
You are again invited to keep in mind the background of the battle of Mahabharata. Devatas and their true position in life was the subject of conflict between the Kauravas, led by the likes of Duryodhana with Drona and Bhishma as the father figures and Pandavas, brought in the battlefield by Krishna. That is why the subject is returning again and again to Devatas and their relationship with the God. Unable to understand the cause of the fight between the two warring parties and the true nature of the Devatas, the commentators couldn’t comprehend the message that Gita was so laboriously trying to impart.
Paramatma says the Devatas might well be the cherished ones, but even they do not know of His origin as Paramatma has been there even before the creation of Devatas. And the Devatas and the great sages (the Prophets and Messengers) – all owe their origin to It. We have seen in a previous chapter that Paramatma had said that even those who worship the Devatas actually worship the Paramatma, but that is a more unorthodox mode of worship.
Surely, this is meant to remind those who had begun to worship the Devatas and had forgotten the God in the process, so as to tell them that the Devatas whom they were worshipping actually owed their origin to God and henceforth it is the God who is worthy of worship.
[3]
He who understands Me as unborn and beginningless, as the great Lord of the world, that man undeluded among mortals is absolved from all sins.
The message is clear. The Devatas, when they finally came to earth in the form of Mohammad, Ali, Fatima and the rest or the Noor of Devatas may have descended in pure human bodies in various times and places, they had been bestowed with far greater power in their Noor state but didn’t show their true powers when the Noor dwelt in human bodies because they knew that on several previous occasions, man had resorted to worshipping them instead of worshipping God, for which they were making untiring efforts right from the creation of the universe and were even giving sacrifices to achieve this objective.
That is why all that is being said here appears so close to the teachings of Islam. In Gita, Krishna – an Avatar of Paramatma through one of the Devatas – is imparting lessons regarding Devatas’ position in relation to God and how the God ought to be worshipped. Later, Mohammad, Ali and the rest took birth, who were actually the Devatas for whom the world had been waiting for since time immemorial, talked about God and only God but left sufficient hints for the world to know their true position in the Divine Plan, bestowed on them by none other than God. A lot many of these hints in the form of sayings and miracles are given in the BOOK.
[4-5]
Reason, wisdom, non-delusion, patience, truth, self-restraint, calmness, pleasure-pain, becoming and non-becoming, sense of danger and security,
Non-hurting, balance, contentment, austerity, benevolence, fame-shame, are the various distinct attitudes arising from Me alone.
These two verses present the complete series of the innermost of contemplative values, which could also be virtues. Since we are of the opinion that Devatas are the Divine Personalities who were first created by God, we can challenge anybody with the claim that these ‘distinct attitudes’ that God says arise from Him alone must surely be present in the personalities of the Devatas when they came down to live on the earth. Read more about their lives on earth to verify for yourself.
Seeing this in the context of the war of Mahabharata, it can well be imagined that the people of the time were worshipping the Devatas for these virtues alone. That is why it is essential to specify that all these virtues do not originate in the Devatas but they originate in God and if Devatas show these virtues, it is because of their proximity to the Manifest Self of God.
We invite you to note ‘non-hurting’ or non-violence too as one of the chief contemplative values. This is in spite of the fact that in the next chapter, XI.34, there is a direct incitement to kill. Several commentators have been unable to understand the duality. Gita cannot be understood by taking one verse and leaving other but it is essential to follow the entire teachings of Gita, in order to become a perfect yogi. Detractors of Islam, who pick up a verse from one place or another in Quran in order to express their malicious agenda, are invited to see this apparent duality.
However, fact is that there is no duality for one who has understood Gita properly. Non-violence is condemned in all forms, but the adherents are told to fight to uphold the principles of justice and equality. One who remembers God in all actions and performs each action with a detachment, as told in Gita, won’t commit any act of non-violence even while performing his duty of fighting in the battlefield.
It is not possible to understand this duality unless you look at the fighting performed by Ali in the battlefield. He only fought those who came to fight him. He never followed those who were fleeing nor killed those with back to him. He never allowed anger to come even while fighting in the battlefield so much so that when an enemy spit at his face, he got off from his chest. He was most decent to those killed in the battlefield and truly followed the Prophet’s teachings as per which those killed in the battlefield, even if they were from enemy camp, had to be properly treated. Never did he went for the items worn by the slain so much so that the sister of one of those killed, when she came to the corpse of his brother, was full of praise for whoever had killed his brother. He never killed an enemy who had fallen and was consequently not in combat. Several of the men from enemies had made this a weapon against Ali that when they were about to be killed, they would take off their lower garment and Ali would leave them and turn away. Since all the battles were being fought under the order of the Divine Representative of God on earth, the prayers were never ignored, so much so that the war was stopped at the most crucial of moments when it was time for prayers. History is also witness to the fact that the enemy had put siege on water so that Ali’s soldiers were troubled with thirst. Ali had to fight to disperse the enemy forces and there came a stage when Ali’s forces were in control of water. It was now the enemy’s turn to die of thirst, as there was no other source of water. Ali lifted the siege saying that water is the gift of God for all humans. At all times, and to the best of his capability, he tried to avoid war, but never compromised with the principles of humanity and justice. When it was time to fight, there was none who could match him in bravery. Yet in war and peace, he was the calmest person who never bothered about the consequences. This is so because he was fighting for the cause of truth and it didn’t matter if he died or survived. When the sword finally stuck his head, while he was engaged in worship, the words that came out from his mouth reveal the purpose of his life on earth.
Our view is that Gita’s description of the Absolute person matches exactly with the personality of Ali. Thereafter, when we see statements in the poem Mahabharata attributed to Krishna where he is projected as the conniving person with no respect for the rules of the battle, and with utter disregard for ethics, it becomes obvious that this is part of the plot to degrade Krishna. We request you to view anybody who writes or says such things about Krishna with suspicion. For this behaviour is not expected of the God’s true Messengers, and Krishna was truly a Messenger from God. Moreover, the manner in which the poem Mahabharata portrays Krishna is far contrary to the teachings which we see coming out from the mouth of Krishna, here in Gita.
It is extremely unfortunate that those who have not been able to understand the core teachings of Gita, have written the commentaries. We quote from the book Religious Consciousness to exemplify this fact: “The most glaring instance of contradiction is in the fact that the Gita admits non-hurting (ahimsa) as the most important of overt expressions of spirituality in X.5. Yet apparently, in the very next chapter, XI.34, there is a direct incitement to kill by the very same Krishna. We have pointed out the reason in the act that they belong to different grades of truth as they are to be distinguished in the literary devices employed by Vyasa. There is also the further reason we have mentioned, namely, that each chapter brings together positive and negative aspects of the Absolute in a certain reciprocal and symmetrically conceived manner. After the centre of the Gita has been passed, the subject of Chapter XI becomes markedly, objectively, or positively conceived. In the vision of Arjuna, Vyasa gets the chance of relating the activities of the battlefield with the tragic vision of the positive notion of the Absolute of this particular chapter. Treated as belonging to their proper contexts, these statements for and against non-hurting are still understandable to the student who is not carried away by mere superficialities. When we note that Vyasa takes care to indicate that this reference to actuality verges on actuality as such belonging to curtain device no. 1 by purposely going out of the way in this chapter in introducing Sanjaya and presenting the reference to killing strictly only as within the brackets as it were, of this device, between the verses 9 and 35, the contradiction is only apparent. Although a paradox is still implied, such a paradox is only consistent with the paradoxical style necessarily implied in the dialectics of the Gita.
The status of these verses is not, therefore, the same as the status of X.5. Even making due allowance thus for what is called prakarana-bheda (difference of context or subject matter), here remains left over as legitimate the much talked of question whether Arjuna is being asked to kill as a social obligation. The explanation is that advice has only a permissive and not a mandatory value as it is to be understood here. The general urge of life seeking expression could, by very rare coincidence of circumstances as detailed in the Mahabharata, all pointing towards the absolute inevitability and imperative necessity of a certain line of conduct open to Arjuna, to justify this advice to kill, on the part of Krishna. It has no more obligatory character than when a midwife tells a mother in the pangs of childbirth not to repress or obstruct the natural urge at the critical moment. If on the basis of such an advice it should be thought that it is the social duty of all women in all circumstances to give birth to children, that would be no greater absurdity than to say, as has often been said, that being a kshattriya (of a fighting class), it is the duty of Arjuna to kill. A warrior without an absolutely justified war such as the one which presented itself to Arjuna, would not be different from the caricature of a warrior such as Don Quixote.”
If you read, the aforementioned passage is even talking about the negative aspects of the Absolute. If the Absolute can have negative aspects, how does it matter if we too follow him? It is such absurd arguments that have compelled us to criticize some of these commentaries. Or else we could have done with just writing our view!
Various writers have given long arguments to suggest that obligatory nature of fighting is not present in Gita. There are others who have carried this argument further to suggest that there is no obligation in Gita to obey at all. Their argument is akin to a patient infected with chicken pox who goes to the doctor. The doctor suggests certain precautions and the person comes back to say that there is no obligation as the doctor has not pointedly said to me that this is to be done. Instead of giving counter-examples, we appeal to the reason of the readers. Read the verses that talk of fighting and decide for yourself whether it was not made obligatory on Arjuna to fight as his duty to God? Yes, it is said that Arjuna was free whether to perform his duty, but the consequences of not performing the duty too have been told, so much so that he would not attain salvation, won’t go to heaven, or may even take birth as a lesser being.
Fact is that a physical fight against untruth is obligatory for all but only when the person has fought against all the vices within him and united his self with the Absolute Self. This can be achieved only through performing righteous deeds, that too with detachment. It is in the interest of all of us to get rid of the material attachments and gain union with the Absolute. Whether obligation is there or not is for you to decide. The two paths have been clearly told. If you voluntarily want to tread the path of destruction, there is no obligation. But if you do want to attain salvation, you will have to ceaselessly work to make this world a better place.
A person who gains union with the Absolute does not need to be told what he ought to do or not. He gains the virtues of the Absolute Himself. And his actions start showing those virtues. Such a man will naturally work to erase evil, it will be in his nature to help the oppressed and come to the help of those against whom injustice has been done. And when the true representative from God commands, it will become obligatory on him to fight to kill or get killed. Yet, at all times, he has to lead a life of self-restraint and peace.
Now comes the warning! Remember that the Kalki Avatar or Mahdi – the fourteenth of the Devatas and also the fourteenth of the Ahlulbayt, who is also the twelfth Aditya or the twelth Imam - is still supposed to come and he will need all type of support in order to achieve his objectives. Once he comes, it will again become obligatory on all of us to fight alongside him. Even otherwise, it is in our own interest if we make our self (atma) achieve the union with the Manifest Self (Paramatma) and aspire to make this world a better place to live. This can only be achieved when true social justice is given to all and there is no inequality, no injustice and no evil on the face of this world.
The events post September 11 have shown that fighting can also be done for peace. If Krishna talks of a fight for non-violence or upholding truth, why do we raise eyebrows? Why do we go out of the way to prove that Gita does not give this message? Fact is that it is the Gita’s message that has been put forward as Jehad or rather Gita on the whole is the perfect definition of the concept of Jehad in Islam. Yet the fight has to be internal first and then message has to move on to friends and relatives and then neighbours and then further. This has been called Amr-bil-Maroof and Nahi-anil-munkar in Islam, and has been made obligatory on all Muslims but only when they have fought the evils within themselves. Fight has to be devoid of all attachments, it has to be against evil and injustice, even if those close to us commit them. And the principles of non-violence have to be always kept in mind. Moreover, unless the true wisdom of the Absolute is achieved, nobody has the right to wage a war on other. This is the first step; only upon achieving union with the Absolute through the path desired by Him, are we to fight a physical war with others, that too only under the command of a true representative of God.
Here, we wish to point at another mistake that is often made. People view a religion or philosophy from the standpoint of its adherents. If conduct of the Muslim invaders was to be considered a part of Islam then Islam would become a beastly religion, unworthy of adherence, even by the righteous Muslims. Single-eyed retrospective into history is wrong and it is this that several critics of Islam often commit. They view the plunder of the temple at Sarnath as an act of Muslims but when the same invader reaches Delhi and kills thousands of Muslims in order to avenge the death of a handful of his soldiers, and gives the order of plunder from inside the Jama Masjid itself, they have nothing to comment on. Truth is that the Muslim mosques never kept the kind of riches that Hindu temples had, or else history would have surely seen the likes of Nadir Shah and Mahmood Ghaznavi plundering and looting the mosques as well. The deity in Konark is today considered the richest deity in the world whereas the Maths of Sankaracharyas (particularly that of Kanchi) could vie with the wealth of the topmost corporate houses in India. Any man who goes on for conquest and plunder has already disowned his religion and if he takes to looting and plunder, it should be considered the act of that individual nor the act of the religion under whose banner he claims to be committing the atrocities. Fact is that even today, stories of theft of precious ornaments from a temple (by a man claiming to be Hindu) or alams made of silver from an Imambara in Rampur (which surely was an act committed by a Shia Muslim) keep appearing in newspapers. We do not blame the religion of that person for the crime. Then why do we do so when Babur or Aurangzeb razed a mosque or the temple of Sarnath was looted? Fact is that all these acts were irreligious and cannot be given sanction by any religion, including Islam.
Same is the case with Jehad! Call for arms has been given by Krishna and Mohammad alike, but these cannot be viewed independently of the rest of the teachings. In Gita, the entire book teaches about the human conduct and the line ‘Remember Me and fight!’ is a gist of the teachings. Somebody who has not followed the remainder of the teachings has no right to fight in the name of Krishna. Likewise, with Islam! Quran teaches supplication to God and strict adherence to non-violence, justice and truth. Jehad is not an independent teaching but a part of the overall teaching and is weaved in the rest so that an institution to fight the evils of the society remains and Islam continue to remain a vibrant religion.
[6]
The seven great sages of old, as also the four law-givers (manus) are born from My own process of becoming and mind, and from these all progeny in the world.
Before we write any further on this verse, we wish to clarify that ‘manus’ given by Nataraj Guru in the bracket is his own view and we do not adhere to that. God through Krishna talks of seven great sages and four law-givers. Manus, we know with certainty, are traditionally fourteen in number and we have already proved in the BOOK that they are the fourteen Devatas. We have also seen in the BOOK that these fourteen Devatas had seven names. Interestingly, at places Manus too have been described as seven. Therefore, it is possible that the seven great sages of old too are the same fourteen Devatas with seven names. We have already seen how people were confused about the nomenclature given to the Devatas and regarded them as different personalities. For instance, the Devatas were considered to be different from the Adityas. We have seen in the BOOK that 12 of the fourteen Devatas were also the Adityas. It is same as 12 Imams who are also 12 of the 14 Ahlulbayt.
Moreover, Islam tells of four books that were revealed on the people. Apart from that there were various other smaller treatises. We know for certainty that at least two of the four books were not revealed till the time of Krishna. Therefore, either some other four law-givers are being mentioned here or the same four law-givers (two of whom would come in future) are talked about. We also know that people of the time were clearly aware of the last law-giver and awaited his coming. That last law-giver was to come as Mohammad. If they were also aware of the coming of Jesus through their scriptures, we are not in position to say with certainty at this moment.
Just as people were worshipping the Devatas, they were also worshipping these four law-givers and seven sages as different gods. Again, an attempt is made to clear this myth and lead the people to the worship of One God.
Like on other occasions, commentators have not understood this point too. Commenting on this verse, the book Religious Consciousness says: “The rishis (sages) and the manus (law-givers) belong to two different and divergent developments in spiritual traditions. At the source of mystical and contemplative tradition we must place the rishis (Sages, seers or bards) who were people cut away from society living their own lives free from social obligation and sometimes transgressing the rules of society. There were individualists.
The other referred to who are named here as manus (law-givers, thoughtful men) were person who were socially and legalistically minded. They laid down the codes for the government of people who belonged to a certain group. But during the long course of history it sometimes happened that what was laid down by the rule-maker had to be drastically revised in the light of changed circumstances. The intervening period between one manu (law-giver) and another has been named manvantara (period of a manu) of which fourteen constitute a “day of Brahma” and of which the present is said to be the seventh. These refer to natural periods of time in which a certain tradition remains in vogue with a given group of people. If we think of humanity in different groups or “races”, as it has been sometimes suggested, these manus may all be considered as belonging to the same period at the very beginning of the human race, if such a beginning can be fixed. But it is more probable that these law-givers succeeded one another through manvantaras (periods of a manu). The names of the first seven are given as follows: Swayambhuva (the author of the Manusmriti or the famous Code of Manu), Swarochisa, Anuttami, Tamasa, Raivata, Chakshusha and Vaivasvata.
Whether existed as contemporaries or succeeded one another is not of much consequence to us here. What is important to understand is that the two classes mentioned, the sages and the law-givers, who in themselves represent particular spiritual values important to human life, whether collective or individual, have both one common origin in the neutral Absolute, just in the same manner as the other spiritual values enumerated above.
Maharshayati Sapta purve (the seven great sages of old) refers to the poet-hermits whose names have been renowned in the Vedas. The Mahabharata in which the Bhagwad Gita appears in Book XII, lists the following: Marichi, Atri, Angiras, Pulaha, Kratu, Pulastya and Vasishta. Other lists of seven are given, eg Kutsa, Atri, Rebha, Agastya, Kushika, Vasishta and Vyashva; and sometimes other names are included, such as Gotama, Bharadvaja, Vishwamitra, Jamadagni, Kasyapa, Daksha, Prachetas, Bhrigu and Narada (see Shatapath Brahmana, XI4, 5.2.6 and Harivamsa, 417 ff)
In this verse the different set of public or private values are personalized. They are represented by the law-giver or the hermit type of ancient spiritual person. The difference is similar to that we know to exist between the law-giver Confucius and the mystic LaoTze in China.
When the mind (of VII.4) begins to function, it tends to become directed to society because mind is the seat of the ego and the interaction of ego and ego is the basis of social life which throws up the social man. But when pure becoming works out its own nature we find types representing the natural man who may be even anti-social but still spiritual according to the best standards of spirituality known to the srutis (revealed spiritual texts), though not to the smritis (remembered code of behaviour) to which later section of the law-givers naturally belong. Thus the sages and law-givers represent two branches of the Absolute when it enters the domain of human affairs.”
Just as commentators have given long descriptions of concepts which they have not understood themselves, here too they have described terms like ‘Manu’ and ‘four law-givers’ in detail. But they are way off the mark. If they had not understood the verse, they should have said so. But they tried to explain it through their own derived meanings, giving difficult to comprehend ‘philosophical’ arguments. The same has been the case with the commentators of Quran and other scriptures. In the book ‘Interfaith Partnerships towards a Better Society’ we have shown how the concept of divinities and Manifest Self is very much present in the Old Testament but commentators have understood them differently. What’s more, they have given great reasoning and long philosophical descriptions to explain their point of view. Likewise with Quran. If they have not understood certain verse, instead of acknowledging their lack of knowledge, they have tried to become god themselves by interpreting it the way they like. They have developed concepts and given explanations based on their own derived meanings and when somebody try to give reasonable explanations, they say self-derived meanings should not be given.
In spite of all their wayward interpretations, the writer of Religious Consciousness is still unable to discard the numbers seven or seven and seven i.e. fourteen, which form the basis of our observations. This proves once again that we are absolutely justified in our arguments. The seven lights took birth as fourteen Devatas or Ahlulbayt. The Hindus of yore, out of their respect for them, gave various names. The names given to the seven were different to the names of those seven when they took birth as fourteen. Also, each of them was revered and worshipped by various names. We have proved in the BOOK that several names, otherwise thought of to be the names of different personalities, are actually the names of the same fourteen Devatas. Unable to understand this, the commentators are bound to get confused.
In no way, these seven great sages can include Rama. This is so because Rama didn’t give any laws. On the contrary, Rama is himself curious to know the names of fourteen Prajapatis in Ramayana of Valmiki (III.14,7-9). Neither can this include Krishna through whose mouth Paramatma is referring about the seven sages and the four lawgivers.
The book Religious Consciousness suggests that the laws given could be those given in the smritis. What the author of Religious Consciousness has failed to note is that smriti means remembrance and Manusmriti would mean ‘in remembrance of Manu’ and if he himself translates smriti as ‘remembered code of behaviour’, it speaks of the ethics maintained in translation, not the least in proving a point. Manusmriti cannot be ‘code of ethic’ for another reason. The content of it is such that it does not appear to be the work of a sage having a direct communion with God. It seems to be written by a Brahmin engrossed in material pursuits who even orders all the properties of Sudras to be confiscated. Our view is that Manusmriti is not in its original form at the moment, unless it has been translated wrongly. Moreover, if Manusmriti was a code of law, Krishna must be aware of it, and he would not have talked about subjects which are contrary to the content of the smritis. Even if he was talking about them, he should have at least stated that the earlier laws have been changed and he was now giving a new set of laws.
It is evident despite the fact that various writers have given various conjectures about the identity of these sages and law-givers, they also admit to knowing nothing about them. That is why the book Religious Consciousness says: “Whether they existed as contemporaries or succeeded one another is not of much consequence for us here. What is important to understand is that the two classes mentioned, the sages and the law-givers, who in themselves represent particular spiritual values important to human life, whether collective or individual, have both one common origin in the neutral Absolute, just in the same manner as the other spiritual values enumerated above.”
In fact, it speaks of the extreme callousness of the commentators that they didn’t try to find out who these sages are, particularly when the present Hindu religion has no laws as such that it can boast of; laws which still have the capacity to govern our lifestyle.
We are of the opinion that even before the creation of the world, the seven great sages were created, who were responsible for the creation of the world. These seven sages, took birth on the earth, in the form of 14 divine personalities (the 12 Adityas, Indra and the Devi). Islam is also of the view that 4 divine books or law-books were sent by God including Quran. Also several small treatises, perhaps adhering to a particular subject, were sent from time to time through various Prophets and Messengers. Gita can be one such treatise and not one of the four law-books. This is so because the wordings here themselves suggest that the books are different and Paramatma is here referring to those books.
[7]
He who understands according to fundamental principles My unique value together with its unitive balance, by non-wavering contemplation attains union. In this there is no room for doubt.
There are several Upanishads that describe in detail this ‘unique value’ of Paramatma together with its unitive balance. We invite you to read the BOOK wherein you will find several instances where the straight path to reach the Ultimate is mentioned. The same ‘non-wavering’ straight path is called ‘sirat-e-mustaqeem’ in the Quran. For those who are unaware, sirat-e-mustaqeem means ‘the straight path’.
[8]
I am the Source of all; from Me everything moves outward; understanding thus, the wise adore Me, endowed with the intuition of pure becoming.
We have repeated time and again that God’s words are always absolutist in nature. When He says that He is the source of all, it means that there is not even a single exception and all things emanate from God. Again you are invited to read this from the point of view of the situation during Krishna’s period where he had to labour hard to tell the people about the real position of Devatas in relation to God.
Scientists call this ‘the big bang theory’. They say that all things emanated from a single source and continue to move further. Gita is saying the same, but with the exception that the Source is the Noor or Spirit (Paramatma) described as smaller than the atom and not the chemical changes which the scientists talk about which resulted in the bang. Interestingly, Gita is saying that everything moves outward from the Manifest Self described earlier as ‘smaller than the atom’. This is the Divine Big Bang. And Quran, later, is talking of a reverse process wherein the expanding universe will be wounded back. All the creations, the beings as well as the events that are unfolding are actually within the outward moving and ever expanding cosmos.
The truthfulness of Gita can be understood from the fact that it is talking of this several thousand years back. It says clearly that the wise people acknowledge that the God is the centre of all happenings in the universe. Those who understand this truth start adoring the God. Devatas too owe their origin to the Manifest Self of God. Upanishads say clearly that the Manifest Self of God gave the Devatas complete control over the universe after getting pleased with their intense worship. They are dear to God, no doubt, but that does not mean that we start worshipping them, at the exclusion of God. It was this that was happening during the time of Krishna.
We invite you to note that the wise men are referred to as pure. This means that this sentence is also absolutist in nature and the wise men described here are the Devatas, who, it is already mentioned in various Upanishads, have been made from the purest of matter. We have proved in the BOOK that these Devatas took birth as Mohammad, Ali, Fatima, Hasan, Husain and 9 son’s in Husain’s progeny. If you want another hint from the Quran, then there is a clear verse in the Holy Book, which refers to them as pure, without an iota of impurity. In fact, it is this reason why they are called Masooms. Can there be a greater proof?
[9]
With their relational minds affiliated to Me, their life-tendencies penetrating in Me, enlightening each other and ever-conversing about Me, they are content and rejoice.
Those wise men who attain purity upon union with the Paramatma are being described here. They are always affiliated to God, their life-tendencies penetrate in God to such an extent that they keep giving various sacrifices, at times even the sacrifice of their lives, to uphold the worship of God. They are always content and satisfied with whatever they have to undergo – moments of glory or torture. At all times they converse about God and the need to worship Him.
We invite you to read the entire lives of the 14 Ahlulbayt. Upon reading their life sketches, you will find their entire lives were spent in showing us the way to attain union with the God. Their sole aim was to lead us all to the worship of One God. The same was the aim of other Avatars like Krishna, Buddha and Jesus. This, we have seen from the Upanishads, is a purpose they have taken upon themselves to fulfil. Their aim is to lead the entire universe to the worship of the Absolute God. All books – be it of Hindus, Muslims, Jews or Christians – talk of a time when the entire world will return to the worship of God. That means the Devatas are to become successful in their objectives in the future. We know for sure that the Kalki Avatar of the Hindus or the Mahdi of Muslims is one and the same and he is sure to arrive in the near future. Let us get prepared for the eventuality. He is none else but the fourteenth Ahlulbayt or the fourteenth Devata (Manu) – the man much cherished not only in the sayings of the Prophet but also in the Vedas. He is also the Mashiach of the Jews, the Quetzalcoatl of the Aztecs and the Son of Man of the Christians, whether they believe it to be true or not.
[10]
To such established in unbroken union (with) affectionate adoration, I grant that kind of unitive understanding by which they attain to Me.
It has been the unbroken union with affectionate adoration that enabled the wise men to acquire that unitive understanding by which they attain to God. They are the Purushottama (Ashraful Makhluqaat) or the Absolute Men of Gita.
[11]
Specifically because of compassion for them I, abiding as what has become the Self, destroy the ignorance born of darkness by the shining lamp of wisdom.
It is very much possible for us to become like the Absolute Men. Such people are very dear to God because of the intense worship and sacrifices that they give in the way of God. That is why God is even willing to shower a few special petals on them. It is clearly said that because of compassion for such people, the Manifest Self of God destroys all the ignorance born of darkness from them and they become akin to the shining lamp of wisdom. Truth will be revealed to them. Quran says guidance is from God. The same is being said here. The ignorance is because of Zulmat (Forces of Darkness). That ignorance is removed for those who have striven to purify their self. As Quran says, those who have climbed the steep ascent (of self’s movement towards purity or getting united with the Manifest Self). Conversely speaking, truth will not shine and lamp of wisdom not shown to those under the influence of Zulmat (Forces of Darkness). This is the reason why when the self degrades beyond a certain level, Quran calls such people as ‘deaf, dumb and blind’ and says in clear words that no guidance would ever reach them.
It has been explicitly stated in the Quran that God has removed all ignorance from the Ahlulbayt and purified them with the purity that they deserve. (Readers are invited to read the Surah Ahzab of Quran to verify. Also, we have narrated the Hadees-e-Kisa in BOOK, which refers to this verse.). If we see this verse from the absolutist point of view, we should know that if Devatas are pure with not an iota of impurity near them (as Quran confirms), they will be free from even smallest of darkness and will be the most knowledge and wisest of all beings. We find Ahlulbayt to be fully fitting this description. Those who have created various canards for Devatas like IndraDeva and Devi should know they are the handiwork of Zulmat (Forces of Darkness). The simple and ignorant people of yore were easy victims.
The wisdom given to Ahlulbayt was of such nature that Ali used to say: “Ask, ask! Before I depart!” This was an open challenge for all to seek knowledge, whatever they wanted to ask. History is witness that some of the most puzzling questions were asked from the Ahlulbayt and at times the Ahlulbayt who were apparently young in age at the time were put face to face with the most revered scholars of the period, yet they always gave the most satisfying replies. People asked Ali of the distance between sun and earth and he replied. They asked him about the number of stars in the sky and he replied. They asked him about how to distinguish between the animals which lay eggs and which gave birth to young ones. They asked about God, about past and future and he replied. He replied all these seemingly unanswerable questions during those times.
The wisdom bestowed on the Ahlulbayt was of such a nature that the entire cosmos bowed to them. Therefore, the sun was brought back (we have already shown in the BOOK that even the Vedas talk of this incident that was to happen in the future) and the moon was split in two (this incident can be seen mentioned in several books of history written all across the world).
[12-13]
Arjuna said:
You as being the supreme Absolute, the supreme Abode, the supreme Purifier, the eternal divine Person, primal Divinity, the Unborn, the All-pervading–
all the sages say this of You, the divine sage Narada, so too Asita, Devala, Vyasa, and You yourself confirm it to me.
People of the period had begun to worship the Devatas. Paramatma, through the mouth of Krishna, leads the discussion to next level saying Paramatma (Manifest Self) is superior to the Devatas and then takes the discussion to the Absolute God, who alone is the cause of all creations. It is He alone who needs to be worshipped. After bringing the discussion to this level, the lofty position of Devatas in God’s scheme of things is described, which is exactly similar to the description of the Ahlulbayt in the Quran.
Arjuna accepts what has been said till now and confirms that other sages too have said the same. The fact that he has given the names of some sages proves that the sages mentioned earlier were none but the Messengers of God. There are various Upanishads that are linked with some of these sages. We invite you to read them and you will find that they too talk of the subject of God alone.
There is another point to be noted! Vyasa is said to be writer of Gita. But Arjuna mentions the name Vyasa here as a divine sage. This proves that the two Vyasas are different. In a Purana, there is a statement that Vyasa, after writing the 18 Puranas, sat down to write Mahabharata because he wanted to enlarge the mass of literature. It is evident from all this that Vyasa may have been a great sage but later day people started using the name whenever they didn’t want to write in their own name. It was like various false traditions were ascribed in the name of Prophet Mohammad.
Question arises why would somebody write just to enlarge the mass of literature? We have shown earlier that Gita and Mahabharata were written at different times and by different people and it was only later that the Gita was included inside the text of Mahabharata. This shows this was the third Vyasa or somebody who decided to write in the name of Vyasa. This third person was not sincere and he willingly or unwillingly distorted the teachings, something that we are proving now.
[14]
I believe that all this that You say is valid, O Kesava (Krishna); neither the divinities nor the demons, O Lord, know Your unique nature.
Krishna had talked of Zulmat (Forces of Darkness) a little while ago. He has been talking of Devatas all through. Arjuna perhaps knew that Zulmat was a force contrary to Noor. That is why he brings the subject of divinities (representatives of Noor) and demons (representatives of Zulmat) and say both are unaware of the true nature and position of the Manifest Self (as both were created posterior to the Manifest Self).
[15]
You Yourself indeed know Yourself by Yourself, most high Godhead, presiding Principle of elemental expression and of becoming, Light of shining ones, the Lord of the universe.
Arjuna agrees to all that has been said till now but still wants to hear a little more about the Manifest Self of the Absolute God. In ‘Light of shining ones’, shining ones is again reference to the Devatas. We have proved in the BOOK how certain scholars have interpreted the word ‘Devatas’ as illuminating lights or the shining ones. Muslims too call the Ahlulbayt as Noors or Lights. The Light of these Lights is God. You will be interested to know that one of the names of God, as per Quran, is Noor-al-Noor (Light of the Lights or Light of shining ones). The same is being said here!
[16]
Be pleased to tell me without omission of the divine perfections of Your own Self by which specific expressions You pervade these worlds, while remaining (apart).
What has been described in various Upanishads is again being told here. Upanishads have clearly stated that the Absolute God created a Manifest Self, which started a process that led to the creation of the fourteen Devatas, through whom the entire cosmos was created. People of the time were unable to understand this properly, so much so that the five Devatas were interpreted as the five elements and when the seven names of the Devatas were mentioned, they were taken to mean the five elements along with two additions.
Upanishads have stated that the entire cosmos is pervaded by the Light or power of the Devatas. Even Dua-e-Kumayl, read by several Muslims as supplication to God, states that the higher portions of all beings are pervaded by the Noors or Lights. What more proves do you want?
Arjuna now asks how it is that Paramatma pervades all things, yet remains apart. Let us see what Paramatma has to say in answer!
[17]
How shall I, constantly meditating on You, know You, O Mystic (yogi); in what particular expressions, O blessed One, are You to be cognized by me?
There are more questions coming! Puzzled by Krishna giving absolute value to the God, Arjuna has to ask such questions to quench the doubts coming in the minds of the people. People of the time worshipped the Devatas by performing rituals in their remembrance. They went through long penitence so as to attain proximity with the Devatas.
But God cannot be seen or reached? How then are we to cognize Him and reach Him?
[18]
Tell me, again in detail, O Janardana (Krishna), of your balanced perfections and specific expressions, for I am never satiated by hearing your words of ambrosial immortality.
These words clearly indicate Arjuna’s self-confessed ignorance and the exclamation sign used by Paramatma reveals that It is sorry that Arjuna has not understood the core of Its discourse till now.
[19]
Ah! I shall recount to you the (bright) glorious values that pertain to Myself, (graded) according to their importance, O Best of the Kurus (Arjuna), for there is no end to the elaboration of items pertaining to Me.
[20]
I am the soul, O Gudakesa (Arjuna), seated in the heart of all beings; and I am the beginning, and the middle and even the end of the beings.
[21]
Of the Adityas, I am Vishnu, of luminaries the radiant Sun; I am Marichi of the Maruts; among the stars I am the Moon.
This again tells that the Divine Personalities of the Adityas, the Maruts and all the luminary characters in this world owe their origin to Paramatma. He is sometimes called the Vishnu from whom Adityas were created; He is the most luminous among the luminary beings and Aum, as referred to by many. And the Sun-God and Moon-God owe their power to It!
We have proved in the BOOK that there are 12 Adityas or suns or guiding lights and they are the same as the 12 Imams. Likewise, we have proved in the BOOK that the Maruts too refer to the Devatas. Thus again, we find that it is the same Devatas who are being mentioned and their relationship with Paramatma is being clarified here. Devatas, Adityas, Maruts, etc. have been mentioned separately because the people of the period understood them as different entities. We have proved in the BOOK that they all are one and the same.
[22]
Of the Vedas I am the Sama-Veda; of the divinities I am Indra (Vasava); in respect of the senses I am the Mind, and of life-expressions I am (pure) Intelligence.
This verse again confirms that Indra is the highest of all divinities, and Sama-Veda being the highest of all Vedas. Indra, we have proved in the BOOK, is the name given to Mohammad, when he would take birth at a later period. We invite scholars to retranslate the Sama-Veda in the light of fresh observations.
[23]
Of the Rudras I am Samkara (Siva); of the Yakshas and the Rakshasas, Vittesa (Lord of Wealth), of the Vasus I am Pavakah (the purifying elemental fire) and among heights I am Meru.
Rudras, too, we have proved in the BOOK, refer to the Devatas. We have also shown that Samkara or Siva is actually another name of Ali, perhaps prior to his taking birth as Ali in Arabia. Since Siva is described as the chief Rudra, it implies that Ali is the chief of the Imams. Isn’t it true, considering the fact that Ali is the first of the Imams (leader-guide)? Moreover, there are traditions related to the Ahlulbayt that Ali enjoyed the highest position among the Imams. Aren’t the two views confirming each other?
The fact that even the Yakshas and Rakshashas, Vittesas and Vasus are being mentioned shows clearly that the purpose of mentioning the various mythological figures here is to show their origin in Paramatma.
A queer example is putting the name of Mount of Meru with indication that it is either loftiest or best of peaks among all. We know that Everest is the highest peak in the world. Then what and where is Meru?
[24]
Even (in the case also) of the household priests, O Partha (Arjuna), know Me the Chief, Brihaspati; of the generals I am Skanda; in respect of lakes I correspond to the ocean.
“In respect of lakes I correspond to the ocean.” This reveals that in all the aforementioned descriptions, Paramatma was mentioning the best of the values in comparison to the other values. Ocean is the highest form of a lake. Likewise, among the household priests, the highest form has to be Brihaspati. Similarly, among all the divinities, Indra enjoys the highest position. Likewise, the syllable Aum is the highest of all words.
Indra, we have proved in the BOOK, is none else but Devata who took birth as Mohammad. Among the Rudras, Siva is the best. Siva is the Devata who later took birth as Ali. There is no doubt that among all the Imams, Ali enjoys the most esteemed position. Read the BOOK to know what Rudras signify.
Now we come to the subject of the Mount of Meru. From the logic given by us, it is to be believed that Mount Meru is the best of all mountains. In the Upanishads, we have seen various references to Meru. One such reference talks about a conference and it is stated that whenever that conference takes place, all people should reach there within seven days or else the sin would be akin to killing of a Brahman.
Our view, though debatable, is that Meru is the Merwah of the Muslims, which is a mountain situated in Makkah, close to Kaaba. It was close to this mountain that Mohammad first announced his prophethood to the select gathering, comprising chiefly his relatives. He said: “If I announce that a mighty army is going to attack from behind this mountain, will you believe me?” They all said yes, they would believe Mohammad, because as much as they have seen of Mohammad, they had always found him to be truthful. It was then that Mohammad announced his prophethood.
[25]
Of the great hermit-sages I am Bhrigu; of articulated words I am the one-syllable (Aum); of sacrifices I am the sacrifice of silent repetition; of immovables I am the Himalaya.
[26]
Of trees (I am) Asvattha, and of divine sages Narada; of Gandharvas, Chitraratha, (and) of those of psycho-physical attainments, Kapila and recluse.
These too represent the highest or best of all values. Since Himalaya has been described as the highest value among the Immovables, this shows that Meru is the best not because of its height but due to certain other features.
[27]
Know Me among horses to be Uchchaihsravas, born of the ambrosia of immortality; of noble elephants, Airavata, and of men the king.
[28]
Of weapons I am the thunderbolt; of cows I am the milk-yielder of all desires; of progenitors I am the god of erotics; of serpents I am Vasuki (their chief).
[29]
And I am Ananta of Nagas; I am Varuna of the denizens of the deep; and Aryama of the ancestors: I am Yama of controllers.
[30]
And I am Prahlada of the Daityas; among bases of measurement I am time; and of beasts I am the lord of beasts (the lion)l and Vainateya of birds.
[31]
Of purifiers I am the wind; I am Rama of bowmen; of fishes I am the makara; of streams I am the Ganges.
This leads no doubt that Ganges is the best of all rivers. Also, Rama was the greatest of the bowmen of all times considering the fact that Gita is absolutist in nature.
There is another interesting phrase, “Of purifiers I am the wind”. You will be interested to note that even in Islam, air is considered one of the purifying agents, other than water, sunlight and sand. This could also be reference to VayuDeva.
[32]
(In the structure) of cantos (or chapters) I am the beginning, end and also the middle, O Arjuna; of the sciences (I am) the Science of the Self; I am the dialectic of pre-eminent dialecticians.
Science of the Self is described as the loftiest of all sciences; that is why it is being talked about here. Unfortunately, the man of today, who claims to have taken birth in the scientific age, has excelled in physics, chemistry and other subjects but no work has till now been done as regards to the study of the self. Just imagine if we have progressed so much on the basis of our study of various sciences, to what extent will the mankind evolve if it also start studying the self, which is undoubtedly the highest of all sciences, as per Gita.
Our view is that Hanuman could fly in the sky because he had mastered the art of self. People of yore could walk on water because they had mastered this art. One gains control over all elements if one masters this art. Such is the potency of this highest of sciences. Of course, mastering of this art guarantees a permanent stay in heaven, from where there is no coming back!
[33]
Among syllabic letters I am the A and of compounds; I am the paired –compound; I am also unexpended time; I am the maintainer universally facing.
[34]
I am all-engulfing death and the Source throwing up all things to be; and of womanly values, fame, grace, speech, memory, will-power, firmness and endurance.
Manly and womanly values – all owe their origin in Paramatma. It is Paramatma who is the source of all things. Death and life, time and the maintenance of the entire universe, are due to It.
[35]
Likewise, of hymns I am the brihat-sama; of metres I am the gayatri; of months I am margasirsha and of seasons the flower-abounding.
Again, the best of various things have been described. We have already given in the BOOK the true translation of Gayatri Mantra, which again throws light on the path to Paramatma and Absolute God through the Devatas.
[36]
I am the chance-risk of (irresponsible) gamblers; I am the brilliance of the brilliant (people); I am victory; I am decisiveness; I am the goodness of those established in the real.
Chance or luck, brilliance of the brilliant, victory, decisiveness and goodness of those established in the Paramatma are all due to Paramatma. It is the mover of all things and actions and we, wrongly, conclude that it is we who are performing the acts.
[37]
Of the Vrishnis I am Vasudeva, of the Pandavas, Dhanamjaya (Arjuna), of the recluses also I am Vyasa, of the poets the poet Usana.
This shows that Arjuna was clearly the best among the Pandavas in terms of spirituality and acceptance of God’s teachings.
[38]
Of rulers I am the scepter, of those who seek victory I am the statesmanship, and also in esoterics I am silence, and of knowers I am knowledge.
The description of the best attributes continue so as to remind us that Paramatma is to be remembered in all good things, because they all are emanating from It. Keeping silence, statesmanship and attaining knowledge have been described as the best of virtues.
[39]
And further, what is the seed of all beings, that I am, O Arjuna; nor is there anything moving or unmoving that can exist without Me.
Nothing in the cosmos came into being without Paramatma - the Manifest Self. Nothing can exist without Paramatma. It is the origin of all beings, including the Devatas as well as moving or unmoving of all creations.
Attempt is to lead people to Paramatma because they had stopped at the Devatas. Again and again, when Arjuna becomes identifying the Paramatma, an even higher value of Absolute God is introduced, thereby providing that ultimate worship has to be of the Absolute.
[40]
There is no end to My divine unique values, O Paramtapa (Arjuna); what has been said of these unique values is but indicatory of their (possible) extensive elaboration.
Again, it has been said that Paramatma is far greater than what we can fathom. Lot of elaborative commentaries and descriptions can be written on it. But to cut the matter short, there is no end to Paramatma’s divine unique values.
[41]
Whatever entity is unique in perfected value, in grace or in radical strength, understand that to have manifested itself from a (mere fractional) spark of My brilliance.
This verse again is an indicator of the beliefs of the people. People of yore, on the basis of the forthcoming events described in the Vedas, worshipped Devatas as those with perfected value, in grace as well as in radical strength. Paramatma says that all these values are mere sparks of Its brilliance. The creation of the entire cosmos is actually just a small part of Its power. If It bestowed more strength or values on certain people, that too is just a small portion of Its power and that does not mean that we should start worshipping those people as gods.
[42]
But what use is there for you, Arjuna, in this pluralistic knowledge? Supporting this whole world by a single fraction (of Myself), I remain still (as ever).
Question is again directed at Arjuna as regards to the knowledge of several gods. That is why it is said that the pluralistic knowledge is not going to pay any dividend unless the source of all this is acknowledged and worshipped. All this pluralistic knowledge - all the Devatas - is supported by a single fraction of God’s power. Paramatma is not in the Devatas but remain outside them yet that small fraction of Its power give them enough power to create the entire world and perform miracles.
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 Tenth Chapter entitled Unitive Recognition of Positive Values.
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