Chapter - XVIII
THE UNITIVE WAY IN BEHAVIOUR PATTERNS
(Sanyasayoga)
Since this Chapter deals with sanyasa or renunciation, we give here certain excerpts from various Upanishads as to what they have to say about this subject.
Niralamba Upanishad says that a sanyasi is:
an ascetic who having given up all the duties of caste and orders of life, good and bad actions, etc., being freed from (the conceptions of) “I” and “mine” and having taken his refuge in Brahman alone, roams at large practicing Nirvikalpa Samadhi and being firmly convinced of “I am Brahman” through the realization of the meaning of such sacred (Vedic) sentences as “Thou art That” “All this is verily Brahman” and “Here there is no manyness in the least”. He is only an emancipated person. He only is fit to be adored. He only is a Yogin. He only is a Paramahansa. He only is an Avadhuta. He only is a Brahman.
In Maitreya-Upanishad, Mahadeva (Siva or Noor that later descended in Ali) has this to say about sanyasa:
The conception of Adwaita (non-dualism) should be taken in as the Bhiksha (alms-food); (but) the conception of Dwaita (dualism) should not be taken in. To a Sanyasi (ascetic), Bhiksha is ordained as dictated by the Sastra and the Guru. After becoming a Sanyasi, a learned man should himself abandon his native place and live at a distance, like a thief released from prison. When a person gives up Ahankara (I-am-ness) the son, wealth the brother, delusion the house, and desire the wife, there is no doubt that he is an emancipated person. Delusion, the mother is dead. Wisdom, the son is born. In this manner while two kinds of pollution have occurred, how shall we (the ascetics) observe the Sandhyas (conjunction periods)? The Chit (consciousness) of the sun is ever shining in the resplendent Akas of the heart. He neither sets nor rises; while so, how shall we perform the Sandhyas? Ekanta (solitude) is that state of one without second as determined by the words of a Guru. Monasteries or forests are not solitudes. Emancipation is only for those who do not doubt. To those who doubt, there is no salvation even after many births. Therefore one should attain faith. (Mere) abandoning of the Karmas or of the Mantras uttered at the initiation of a Sanyasi (ascetic) will not constitute Sanyasa. The union of Jiva (-Atma) (the lower Self) and Parama (-Atma) (the higher Self) at the two Sandhis (morning and evening) is termed Sanyasa. Whoever has a nausea for all Ishana (desires) and the rest as for vomited food, and is devoid of all affection for the body, is qualified for Sanyasa. At the moment when indifference towards all objects arises in the mind, a learned person may take up Sanyasa. Otherwise, he is a fallen person. Whoever becomes a Sanyasi on account of wealth, food, clothes and fame, becomes fallen in both (as a Sanyasi and as a householder); (then) he is not worthy of salvation.
Isn’t Mahadeva’s version of sanyasa different from how this term is accepted today? Yet we continue to drive long distances to give gifts and alms to such sanyasis. See how Gita’s description here fits with the description of Mahadeva. What’s more important, the entire talk of the Absolute Man in Gita seems a complete summary of the life of this Mahadeva and the rest of the Devatas, when they came to take birth on this earth in the form of Mohammad, Fatima and the 12 Imams (Adityas). Read the BOOK ‘One God, One Religion’ to gain this knowledge!
[1]
Arjuna said:
I desire to know, O Mighty-Armed (Krishna), the truth of renunciation (sanyasa) as also of relinquishment (tyaga), O Hrishikesa (Krishna), each distinctly, O Kesinishudana (Krishna).
ACBSP writes:
Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation (tyaga) and of the renounced order of life (sanyasa), O killer of the Kesi demon, master of the senses.
Before we go on to write our views about this verse, we would like to present a very interesting aspect about the origin of Vedanta-sutra, as mentioned by ACBSP in his commentary on this verse, the major portion of which is irrelevant to our case. He writes: “Certain impersonalists consider themselves to have a monopoly on the knowledge of Vedanta-sutra, but actually the Vedanta-sutra is meant for understanding devotional service, for the Lord Himself is the composer of the Vedanta-sutra and He is its knower. That is described in the Fifteenth Chapter. In every scripture, every Veda, devotional service is the objective. That is explained in Bhagavada-Gita.”
Most renowned commentators, like ACBSP, are of the view that the Vedanta-sutras were actually composed by the God Himself as Muslims believe about the Quran. However, when we read the readily available commentaries of the Vedas, we knew with certainty that if this is what the God has to say then the text of Vedas cannot be divine in nature. This is so because God cannot be expected to spend His energy in writing how to put oil in fire, what type of oil to be used, and just few future predictions about the steam engines, aeroplanes, etc., that were said to be repeatedly mentioned in most of the Chapters. Only when we discovered the real personality of the Devatas and found that the purpose of the Vedas was to foretell the events from the lives of the Devatas when they would come to live on earth so that people recognize them and do not go astray, it got clear to us that Vedas were actually composed by the Paramatma Itself, as part of Its ceaseless endeavour to bring the mankind towards that straight path that would lead up to God.
Chapter XVIII starts with a very definite doubt in regard to the difference between sanyasa (renunciation) and tyaga (relinquishment of benefit-motivation in active life). It is extremely unfortunate that most commentators, perhaps due to fear of reprisal from the sadhu community who believe in and practice renunciation, have tried to show it in positive light, despite the fact that Gita has time and again criticized the act of sanyasa (renunciation) and preferred tyaga (relinquishment of benefit-motivation in active life) over it.
For instance, NG writes: “Renunciation is a pattern of behaviour belonging to the contemplative context of spirituality based on a rationalistic and anti-ritualistic outlook. Tyaga (relinquishment) is the revised version of the same as recommended in the Gita (v,4) by which only benefit-motivation in action is to be avoided, actions as such being held permissible and even necessary in normal life. That some sort of action is inevitable to a living being is clearly laid down in verse II.”
Reluctantly though, commentators like NG are forced to say that Gita does not give recognition to the practice of sanyasa. He says: “As far as this Chapter is concerned, therefore, it would not be wrong to generalize by saying that it tends to discredit sanyasa (renunciation) in favour of tyaga (relinquishment). In verse 6 of this Chapter this decisive opinion is expressly stated by Krishna. According to the same verse, karma-phala (the fruit or result of action) is to be given up by the actor by unitive treatment of ends and means.”
From the tone of the words mentioned here, it is clear that NG is afraid some people may get antagonized, and that is why tries to mince his words as much as possible. This is sad indeed, because out of his fear of antagonizing all those who believe in sanyasa (renunciation), he is ready to antagonize the Paramatma Itself by writing the meanings that were never ever intended by the Paramatma. Even if we suppose for a moment that sanyasa is the right way of worship, then why is NG afraid of expressing his views more openly; for if they are real sanyasis, they won’t be bothered by what’s written about their acts in the mortal world of humans. It is not difficult to imagine the situation during the period of Sri Krishna when well-acknowledged sanyasis like Bhishma ceaselessly meddled with the court affairs, lived a life of grandeur and had children attributed to them by their mothers, even when they preferred to be called celibates. No wonder that Gita criticizes such sanyasis vehemently!
[2]
Sribhagavan said:
Bards of old understand by renunciation (sanyasa) the renunciation of desire-prompted action; the relinquishing of the benefit of all actions, those with insight declare to be relinquishment (tyaga).
ACBSP translates this as follows:
The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life (sanyasa). And giving up the results of all activities is what the wise call renunciation (tyaga).
This verse clearly states that sanyasa (renunciation) was initially understood as similar to tyaga (relinquishment). Unfortunately, with time, people understood ‘sanyasa’ differently and wrongly, left all worldly attachments and went on to live in forests or caves. Sanyasa, as it was generally understood in Krishna’s time as well as in present times, cannot stand the test of reasoning as well, something on which Gita has stressed tremendously right from the beginning. As we have mentioned elsewhere in this BOOK, in case we believe Hinduism to be a universal religion we should interpret it in such a manner that all acts which are advisable or beneficial can be followed by the entire humanity. This is not possible with sanyasa as we can well imagine the fate of the world if the entire humanity was to take sanyasa, in the same manner as what is generally intended by the term today.
What we have mentioned about NG’s reluctance to criticize the sanyasis of his time can be understood more clearly in his explanation of this verse, when he chooses to write nothing and merely says: “These two verses do not call for any further comment.”
[3]
‘Action should be given up as an evil’ declare some rationalists; others say that ‘act of sacrifice, giving and austerity should not be abandoned’.
Translates ACBSP:
Some learned men declare that all kinds of fruitive activities should be given up as faulty, yet other sages maintain that acts of sacrifice, charity and penance should never be abandoned.
It is sad that most commentators have found conflict between Vedas and Gita, despite acknowledging that Vedas were scriptures from God and also believing that Krishna was an Avatar of God. Some even say that Krishna was god himself. We do not believe Krishna to be God. If Krishna was god, it was in the same manner as Devatas origin is related to God on one side and, on the other side, to the origin of all animate and non-animate beings. Despite the fact that we do not assign the highest position of divinity to Krishna, we are better than the rest of the commentators because we have not been able to find any discrepancy between the teachings of Gita and the Vedas. In fact we have found Gita to be confirming the teachings of the Vedas, and if any criticism has been made, it is of those who treated Vedic verses as ritualistic chants, in front of material fire, and did so to acquire material riches and, in the process, removed God altogether from their lives.
Both NG and ACBSP have taken this verse to be talking about the difference of opinion between those who ascribed to Vedic teachings and the teachings of Krishna. NG has said that the two classes referred here “represent the heterodox Samkhyas (rationalist philosophers) who, like Kapila, its reputed founder, were known to be against Vedic ritual, and those like Jaimini who, in his Purva Mimamsa Darsana (Inquiry into the Prior or Ritualist Section of the Vedas as a Philosophic Vision), gave a critically examined form to Vedic ritualism.”
Fact is that several people like Kapila have been unable to digest the ritualism talked about in the Vedas. On the other hand, people like Jaimini have unsuccessfully strived to justify their point of view. And commentators like NG and ACBSP have been torn asunder so much so that sometimes they call Vedas to be scriptures from God and, at other times, criticize their content, as in the case of this verse which, in our view, only mentions two different points of view and has nothing to do with the original Vedic teachings. Paramatma has merely mentioned here that while some so-called rationalists say that action itself is evil and hence should be given up, others are of the opinion that acts of sacrifice, and charity and austerity should not be abandoned.
In the next verse of this Chapter, ACBSP further shows that contradiction exists, as per his opinion, between Gita and Vedas. He writes: “Although there are differences of opinion about renunciation, here the Supreme Personality of Godhead, Sri Krishna, gives His judgement, which should be taken as final. After all, the Vedas are different laws given by the Lord. Here the Lord is personally present, and His word should be taken as final.” ACBSP writes so as if God is prone to give a different set of laws when He is not present in person from when He is Himself face to face with his subjects. If he had said that the earlier rules got defunct with time and a new set of rules was needed in the emerging situation, it would have been acceptable. But on one hand, he claims both to be revealed scriptures, and on the other hand talks of discrepancy between them, that too only because that was something that God had said at that time and the latter version is authentic since it is given by God in First Person. This is as if God is prone to fluctuating moods! After all, it is only human that ACBSP does not want to believe that he himself is not perfect and may not have understood the real meanings.
[4-6]
Hear now from Me, O Best of the Bharatas (Arjuna), the settled conclusion about relinquishment (tyaga), (which) relinquishment indeed, O Best of Men (Arjuna), has been well known as of three kinds:
the act of sacrifice, gift and austerity should not be relinquished; each should indeed be observed; sacrifice, gift and austerity are the purifiers of rational men;
but even these actions should be done leaving out attachment and desire for result; this, O Partha (Arjuna), is My decided and best conviction.
ACBSP translates as follows:
O best of the Bharatas, now hear My judgment about renunciation, O tiger of men, renunciation is declared in the scriptures to be of three kinds.
Acts of sacrifice, charity and penance are not to be given up; they must be performed. Indeed, sacrifice, charity and penance purify even the great souls.
All these activities should be performed without attachment or any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion.
These three verses must go together because the term nischayam (settled conclusion) of verse 4 refers to verse 5, while verse 6 concludes the whole statement. Tyaga (renunciation) does not mean leaving the worldly life and living in the jungle. The same was said by Mahadeva, which has been quoted by us earlier. One has to perform the necessary actions and duties of worldly life, and at the same time, perform all these acts in the name of God, without any attachment or expectation of result. That is also the final opinion of God in Gita.
It is sorry to note that there are several commentators who find that Gita does not lay down any teachings and hence cannot be followed. This is so because in the name of teachings, they are perhaps trying to find out how to perform yajna, how to sacrifice animals and so on and when they are unable to find so, they say that teachings are not present in Gita. Fact is that these teachings were not present in Vedas too and it is thoroughly their invention.
What they have been unable to understand is that religion, as per God, is not a set act performed at a set time during the day, but it is the name of leading the entire life following the path laid down by God. When we look around us in contemporary society, we find that men are increasingly becoming materialistic; they have removed God from most of their acts and the greater percentage of their time is spent in pursuing worldly gains. Activities are performed either because of their attachment to kith and kin, religion or country or with expectations of certain gains, mostly worldly in nature. Even prayers are offered seeking worldly benefits. On the contrary God wants us to perform all our acts while remembering Him, not to say of sacrifices, gifts and acts of austerity, which are as it is to be performed.
[7]
Verily the renunciation of necessary inevitable, action does not arise; the renunciation of such through delusion is said to be inert-dark (tamasik).
ACBSP translates this:
Prescribed duties should never be renounced. If one gives up his prescribed duties because of illusion, such renunciation is said to be in the mode of ignorance.
When action is necessary, not performing the action is akin to a person in tamasik (ignorant) mode, about which the previous Chapter has dealt in length. The word sanyasa (renunciation) is used here again in negative sense. If we look deeply, most of the problems that we are facing in our individual lives are due to this. One set of people is not remembering God, in their acts, and are pursuing worldly benefits, thereby leading to all kinds of evils like corruption, bribery, cheating, loot, plunder, wars and acts of terrorism, etc. On the other hand, there is a silent majority, who sees these evils happening, and does not raise a voice of dissent against acts that are silently destroying the fabric of good societal living. Gita, as we have seen time and again during the course of our study, talks about even raising an armed conflict against evil as necessary action. Suppose if a good number of righteous people start raising their voices against all such acts of evil, and pledge that they won’t tolerate any act that is detrimental to the healthy development of society, and take the stand without any attachment or desire for result, won’t the society become a better place to live?
[8]
He who from fear of bodily trouble, relinquishes action, considering it painful (thus) wilfully relinquishing, he does not get the (legitimate) benefit of relinquishment.
Says NG: “Two intriguing phrases appear here; first rajasam-tyagam (willful and passionate relinquishment) and second, tyaga-phalam (benefit of relinquishment). Neither would apply in the case of sanyasa (renunciation) pure and simple, innocent of any orthodox values.”
One who does not perform the actions because he considers it troublesome for the body won’t get the benefit of relinquishment. Therefore God makes it amply clear in this verse that the fruits of actions, performed or not performed, will be given on the basis of one’s thinking. There will be few who will wilfully refrain from performing action because of fear of bodily trouble and call it due to their having taken Sanyasa. There will be others who will not be able to perform desired actions despite their willingness to do so and some will not perform out of ignorance about it. Even amongst them, there will be few who will try to reach the truth but unsuccessfully, whereas others won’t even try – the same fruits or results cannot be given to all. After all, God is Just in His acts. That is why Quran gives Aadil (Just) as one of the names of God. He is One who won’t commit even an iota of injustice on His creations.
The purpose here is to tell that actions which are necessary for sustenance in the world too are to be performed. One has to earn a decent living, aspire to rise further in his profession, live a life with decent comfort, breed children, provide them decent living, wear clothes that are clean and look good, eat good food, but at the same time perform each and every act maintaining full remembrance of God, without any attachment and desire for results. Moreover, a sincere wish to make this society a better place to live, to remove injustice and oppression, and to aspire to remove all evils, has to be an endless pursuit.
[9]
When necessary action is done, O Arjuna, recognizing its imperative character, relinquishing attachment and benefit, such relinquishment is considered pure (sattvik).
A person in the sattvik or pure mode performs all necessary actions, recognizing its imperative character in such a manner that even while performing actions, he relinquishes attachment and seeks no benefit. At all times, he remembers that he is from God and he has to return to Him, and if he returns in the pure mode, his soul will get united with the Manifest Self.
As Ali said:
Don’t beautify your body beyond its need, because it has to go back to the earth, if you have to beautify, then beautify your soul, as it has to go to your Lord.
Perfect living explanation of these verses can be seen in the lives of the Devatas when they came to live in this world. Even when Ali was the Caliph of the entire Muslim world of the time, he never lived a life of luxury. He used to worship God till late in night and spent his days serving the poor and the needy. Fact that he had relinquished all attachments and benefits can be seen time and again in his actions, a most visible example was when he got down from the chest of his opponent after subduing him, when the enemy had spat on his face or when on another occasion he gave a row of camels, laden with booties, in response to a beggar’s plea.
On the other hand, Prophet Mohammad loved Ali to such an extent that he had termed him his brother in this world as well as the hereafter, and innumerable sayings of the Prophet are present giving special recognition to Ali. But when it was the turn to fight the enemies, instead of shielding Ali, history records it in full light that the Prophet sent Ali to the forefront in the battlefield. Isn’t it detachment at its peak?
Ali was detached from life to such an extent that when Ibn-e-Muljim struck a fatal blow on his head with the poisoned sword, the first words that he uttered were ‘Fuzto berabbil Kaaba’ (I swear to the God of Kaaba that I have been successful), thereby signifying that the motto of his entire life was to lead it as per the will of God, and remain free of attachment and seeking benefit from actions. The ultimate proof that he spent his entire life in remembrance of God can be found in his action when he signalled to his son, Hasan, to finish the prayers, even when he was lying fatally wounded alongside. All praise to Hasan as well who continued the prayers to God while his father lay wounded on the side.
Likewise, Husain had a choice to opt out of the battlefield by merely assenting to Yazid’s Caliphate. We should remember that his assent was not going to make much of a difference as the entire Muslim world had already accepted Yazid as Caliph. Husain was aware that not just bodily trouble, but a certain death was confronting him, in case of his rejection of the offer of bayt (allegiance). Yet he knew that God dislikes those who see injustice and evil and do not raise their voices of dissent. On the other hand, by asking for allegiance, Yazid was seeking Husain’s confirmation for his evil acts. Even though his companions were left to a handful, face to face as they were with the might of a huge army, yet he steadfastly refused to budge. His companions, relatives, brothers and children were slaughtered in front of his eyes, to the extent that his six-month old son too was not spared, killed with the enemy’s arrow after being kept hungry and thirsty for three days in the heat of Karbala’s summer. Yet when Husain (Agni of the Vedas) had lost all his near and dear ones, and took the dead body of his six-month old child for burial, the words that came out from his mouth fully summarize his entire life. He said:
We are from God and we have to return to Him. We are agreeable to whatever befalls us and our actions are in conformity with His desire.
[10]
The relinquisher pervaded with purity (sattva), and of strong intelligence, of sundered doubts, hates not unpleasant action, nor is he attached to one pleasant.
This verse too, like the entire Gita, is in conformity with the actions of the Devatas when they came to live on this earth. Husain had to face the most unpleasant of situations that anybody would have ever faced on the face of this world, so much so that even the most ferocious of villains in history, before and after him, and till date, have not been able to inflict such hardships on anyone as Husain had to face within a period of few days of stay in Karbala. Yet he did not budge from his stand.
On the other hand, for more than four years, Husain’s father – Ali - was the acknowledged Caliph of the entire Muslim world that spanned from Sindh near India, across Afghanistan, Iran, Iraq, Saudi Arabia, Egypt, Yemen, and areas that fall under several other countries of present time. He surely was in control of a far bigger area than what Shahjahan had, at the peak of Mughal Empire. Yet, instead of living a life of grandeur and spending millions on construction of a small mausoleum, as Shahjahan did, Ali lived the most simple of lives, ate the coarsest of food, and did not allow his friends, kith and kin, to take any more benefit than what was given to the poorest of the poor of the time.
[11]
Nor indeed is it possible for an embodied one to completely relinquish action; he who relinquishes the benefit of action is verily called a relinquisher.
This verse suggests that as action is binding on all in one form or another, the best that a person can do is to eliminate objectives referring to personal gain, profit or benefit in general, which are here called the “benefit of action”. The highest value in the wisdom context, however, which has been mentioned in verse 8 as the “fruit of relinquishment” must not be included under the “benefit of action” here. The benefit of correct relinquishment must be the Absolute itself.
A proper tyagi (relinquisher) is one who establishes a bipolar relationship with God, performs the necessary actions and does not seek any benefit of action performed.
[12]
Pleasant, unpleasant and mixed benefits accrue in the progress beyond of a non-relinquisher (atyagi) but none anywhere to renouncers (sanyasinam).
The use of the word sanyasi here has confounded the thinking of most commentators who, despite agreeing earlier that Gita was criticizing those for whom sanyasa meant renunciation from all acts and perhaps living a life of a wanderer in a cave or forest, are unable to reach the true meaning of the term. It was with difficulty that they had explained this criticism of Gita earlier and when the word sanyasa appears here, they are confused again and say sanyasa means those people who “have attained a perfection which requires no more action”.
Does a living being ever reaches a stage when he need not perform any action? Doesn’t he have to eat, drink and remain clean? Does it not fall under the ambit of action? Even when he feels he is not performing any action, each organ of his body continues to act. Even Paramatma has said earlier that It continues to act even though it is not necessary for It to do so. Therefore, how can a man reach a stage when he need not perform action?
It is extremely sorry those who claim to understand Gita so much that they go about writing its commentaries have not even understood the basic teaching of Gita, which wants a man to remember God not only on certain occasions but to remember Him ceaselessly at all times... and then perform necessary actions, while remembering Him. In fact, in the eyes of Gita, necessary action also entails fighting against all kind of evil and injustice. If that is not the case, why is Krishna repeatedly asking Arjuna to take up arms? If you recall the progression of text in Gita till this juncture, the entire talk about action and inaction started when Arjuna laid down his arms, citing his unwillingness to fight. Truth is that the sanyasi of the present time are not performing their duty of fighting the evil and injustice in this world. As they are supposed to be the righteous ones, they are watched intensely by the rest of the people who, upon finding that even the so-called religious leaders have turned a blind eye to the evils facing the mankind, tend to shirk away from their responsibilities as well.
Husain is called the Martyr of Humanity (read book ‘Martyr of Humanity’ by Allama S. Ali Naqi, published by Real Gain Publications) because he sacrificed his life for upholding the principles of humanity, which were being trampled by Yazid and his cohorts. Anyone whose heart does not beat for human values won’t ever understand the real meaning of Husain’s sacrifice. Yet Husain always had the option of becoming an ascetic, living in a secluded place where he would have got the time to worship God at his will, and shut his eyes to the atrocities being committed by Yazid in the name of Islam. On the other hand, he had the option of saying that he acknowledges Yazid as the caliph and Yazid would have surely showered him with enormous amount of money that he could have spent even on performing sacrifices, gifts and acts of austerity. In both the cases, he was to gain, from the point of view of worldly benefits. Yet he did not care about the results that might accrue for him and his friends. That is exactly what Gita is saying in this verse.
One who is an atyagi (non-relinquisher) thinks of the benefits in terms of being pleasant, unpleasant or mixed. For a tyagi, it doesn’t matter whether he has wealth or not, whether it is hot or cold, whether he gets to eat the food or not, and whether he has to suffer torture or hardships. That is the reason why Ali, Fatima and the young children, Hasan and Husain – all gave their share of food to beggar on three consecutive days when he appeared right at the time when they were about to eat after a day’s fasting. Consequently, the entire family had to remain without food for three days, yet they being true tyagi, they were never bothered about the pleasant, unpleasant or mixed benefits that might accrue.
Such people are named sanyasis (sanyasinam means ‘named sanyasis’), from the point of view of Gita, and not those who refrain from action, as has been understood by most commentators.
[13-15]
O Mighty-Armed (Arjuna), learn from Me these five causes for the accomplishment of all actions as stated in the Samkhya at the end of the age called Krita:
the basis and actor, and also the various (mental) instruments, the several and varied movements (activities), and fifth the divine factors;
whatever action a man undertakes by the body, speech and mind, justifiable or the opposite, these five are its causes.
ACBSP translates these verses in the following manner:
O mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.
The place of action (the body), the performer, the various senses, the many different kinds of endeavour, and ultimately the Supersoul – these are the five factors of action.
Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.”
NG and ACBSP – the two scholars whose commentaries we have used for our study – have described these verses differently, thereby showing that at least one of them or perhaps both are on the wrong. Since there is reference to Vedanta, and we have proved that the Vedas have never been rightly translated, we feel that a fresh attempt to translate these verses is required, in the light of the knowledge that we have acquired till this point.
We give here a portion of NG’s commentary regarding this verse so as to show you what he has written. He writes: “Here there is reference to the Samkhya (rationalist) system in which there are twenty-five tattvas (principles) which are here reduced to five factors. The Samkhya system gives primacy to twenty-four empirical factors, and purusha (spirit) which is the twenty-fifth, corresponds here to what is called daivam (the divine factor). This is a term foreign to Samkhya proper, but attributed to that offshoot of Samkhya called Sesvara (theistic).
At one extremity of these five factors we have this principle of divinity corresponding to the purusha (spirit) and at the other extremity we have what is here called adhishthanam (basis) {See Samkhya Karika 17 and Gita III, 40}.
To determine in detail the exact corresponding items between the five here and the twenty-five of Kapila’s school is not necessary for our purposes. The Gita here only wants to make out that the actor, the second factor from the basis, is not to be treated as a disjunct and independently existing, isolated entity broken away from the other four and treated as a separate atma (self) or soul with an individuality of its own. This is stated in verse 16. For by giving the soul as the actor an independent status, it becomes a free agent taking free decisions irrespective of the imperative forces acting on the individual in real life rationally understood. To give such a status would be to neglect altogether necessity as a force in life, although philosophically such a status might be justified as it is done in purely contemplative texts.”
Our view on this is that even if Krishna mentions ‘Samkhya at the end of the age called Krita’, this knowledge does not differ with the teachings of Gita and already a Chapter has been devoted to it. Body (as field), the knower of the field, effect of mind and the senses, as well as the role of the Absolute have all been described earlier and need not be further discussed. Unless, fresh translations reveal new meanings!
[16]
Now, such being the case, the man of perverted mind who, because of unfinished intelligence, looks upon himself as the isolated agent of action; he does not see indeed.
ACBSP writes:
Therefore one who thinks himself as the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.
This verse too refers to the previous verse and should be seen in continuity. Through it, Krishna is mooting the point that it is foolish to think that any particular man is the sole doer of a certain act. An individual who considers himself to be solely responsible for a particular work is one of perverted mind. This is the chief reason why the writer of this BOOK has refrained from revealing his complete identity. Moreover, there has been so much divine guidance and help – knowingly and unknowingly - while pursuing this study that it will be wrong to say that one particular person is responsible for the entire work, as without this divine guidance, it would not have been possible to come to such truthful conclusions.
[17]
He who is free from ego-sense, whose intelligence is unaffected, though he kills these people, he neither kills nor is bound.
Writes ACBSP:
One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.
Elaborating further on the subject ACBSP says: “In this verse the Lord informs Arjuna that the desire not to fight arises from false ego. Arjuna thought himself to be the doer of action, but he did not consider the supreme sanction within and without. If one does not know that a supersanction is there, why should he act? But one who knows the instruments of work, himself as the worker, and the Supreme Lord as the supreme sanctioner is perfect in doing everything. Such a person is never in illusion. Personal activity and responsibility arise from false ego and godlessness, or a lack of Krishna consciousness. Anyone who is acting in Krishna consciousness under the direction of the Supersoul or the Supreme Personality of Godhead, even though killing does not kill. Nor is he ever affected by the reaction of such killing. When a solider kills under the command of a superior officer, he is not subject to be judged. But if a soldier kills on his own personal account, then he is certainly judged by a court of law.”
We agree with the commentary of ACBSP with the exception that it would have been better to mention Divine Consciousness instead of Krishna Consciousness. Not that Krishna Consciousness is incorrect but because this can mislead the less intelligent minds further into the worship of Krishna as god.
If we read the life history of Ali, Hasan, Husain or the rest of the Devatas when they came to take birth on earth, we find that they fought the most severe of battles but at the same time were the greatest lovers of peace. And when someone asked Ali the reason for his fighting with valour and courage and unmindful of death, he said: “I do not care if the death falls on me or I fall on death.”
However, this does not mean that anybody, even under a stroke of indigestion, and thinking it to be a divine revelation in dream, wakes up and starts killing others. Since Jehad, or the fight against evil and injustice, as sanctioned by Islam, could not have been left at the wishful thinking of an individual, Islam has put severe restrictions and nobody can wage a Jehad without the consent of the Imam of his time. Gita too talks of a similar consent “from the scripture or from the instruction of the spiritual master” (in the words of ACBSP) in the next verse.
[18]
Knowledge, the knowable and the knower (are) the three-fold incentive to action; the (mental) instrument, the action and the actor are the three-fold aggregate-base of action.
This is more comprehensibly translated by ACBSP in the following words:
Knowledge, the object of knowledge, and the knower are the three factors that motivate action; the senses, the work and the doer are the three constituents of action.
ACBSP further writes: “There are three kinds of impetus for daily work: knowledge, the object of knowledge, and the knower. The instruments of work, the work itself and the worker are called the constituents of work. Any work done by any human being has these elements. Before one acts, there is some impetus, which is called inspiration. Any solution arrived at before work is actualized in a subtle form of work. Then work takes the form of action. First one has to undergo the psychological processes of thinking, feeling and willing, and that is called impetus. The inspiration to work is the same if it comes from the scripture or from the instruction of the spiritual master. When the inspiration is there and the worker is there, then actual activity takes place by the help of senses, including the mind, which is the centre of all the senses. The sum total of all the constituents of an activity are called the accumulation of work.”
[19]
Even knowledge, action and actor are said, according to modality-difference by way of their enumeration according to the modalities, to be of three kinds; hear you of them (as they are) actually.
Translates ACBSP:
According to the three different modes of material nature, there are three kinds of knowledge, action and performer of action. Now hear of them from Me.
Writes ACBSP in explanation of this verse: “In the Fourteenth Chapter the three divisions of the modes of material nature were elaborately described. In that Chapter it was said that the mode of goodness is illuminating, the mode of passion materialistic, and the mode of ignorance conducive to laziness and indolence. All the modes of material nature are binding; they are not sources of liberation. Even in the mode of goodness one is conditioned. In the Seventeenth Chapter, the different types of worship by different types of men in different modes of material nature were described. In this verse, the Lord says that He wishes to speak about the different types of knowledge, workers and work itself according to the three material modes.”
However, one thing that is to be remembered here is that by knowledge, the knowledge of worldly sciences is not meant here but the knowledge and understanding of the Absolute in relation to man’s identity is described. Likewise, action does not mean any action committed for worldly benefit but actions committed in the way of God, by an actor aspiring to act as ordained by scriptures.
[20]
that by which the One unexpended Being is seen in all beings, undivided in the divided, know you that knowledge as pure (sattvik).
Writes ACBSP:
That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.
Brhad-aranyaka Upanishad has mentioned in clear terms how One Absolute God created a Manifest Self that got divided into two and later into more Selfs. The Upanishads also express clearly that the entire world and its beings have a direct relation to these Divine Souls and were created as a result of devotion and worship offered by them.
In the Vedas, we have seen how the God had tried to reveal the identity of these Divine Atmas when they would come to live in this world. People at the time of Mahabharata had elevated these Atmas and given them the status of gods. We have also mentioned earlier how these Divine Atmas were worshipped to seek worldly benefits and how the Absolute God was removed from all their acts of worship. The real reason for the war of Mahabharata occurred when Krishna objected to this mode of worship, which was obstinately seen as the right way and the way of their forefathers by Dhritrashtra, supported from behind by priests like Drona and Bhishma, who knew that the new mode of worship was destined to remove their hold over people and consequently all the power and authority that they wielded over them, as it talked of a direct relationship between God and man.
It is this that the God is referring to in this verse. Those who see the One and Absolute God or His Manifest Self in the one light (Noor) of Brahma (Noor of Mohammad) and the rest of the Devatas and see the role of these Divine Spirits in the spirits of ordinary men and women, are said to be in the mode of goodness (pure, sattvik nature).
[21]
The knowledge which sees multiciplicity of beings in the different kinds because of separateness as distinct, know that knowledge as affectively-pragmatic (rajasik).
Says ACBSP:
That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.
Indra, Agni, Vayu, Vasu and other Devatas were worshipped for various different reasons and people had forgotten that in actuality they owed their origin to a common source and were only one Atma (Manifest Self or Paramatma) that got divided into more. Presently, Krishna and Ram and others are worshipped as gods. Such people are in rajasik mode or the mode of passion.
It was perhaps this reason that Mohammad said on an occasion that the first, the middle, the last, in fact all of the Ahlulbayt are Mohammad. It was not easy to understand this statement of Mohammad during that period but when we see it from the angle described in the Gita and the Vedas, it becomes clear why Mohammad called each one of them as Mohammad, despite the fact that they acted differently while faced with different kinds of situations in their lives on earth.
[22]
But that which clings to one single effect as if it were the whole, without reason, without meaning, based on any principle and insignificant, that is called the inert-dark (tamasik).
Translates ACBSP:
And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meagre, is said to be in the mode of darkness.
ACBSP explains this verse in these words: “The ‘knowledge’ of the common man is always in the mode of darkness or ignorance because every living entity in conditional life is born into the mode of ignorance. One who does not develop knowledge through the authorities or scriptural injunctions has knowledge that is limited to the body. He is not concerned about acting in terms of the directions of the scripture. For him God is money, and knowledge means the satisfaction of bodily demands. Such knowledge has no connection with the Absolute Truth. It is more or less like the knowledge of the ordinary animals: the knowledge of eating, sleeping, defending and mating. Such knowledge is described here as the product of the mode of darkness. In other words, knowledge concerning the spirit soul beyond this body is called knowledge in the mode of goodness, knowledge producing many theories and doctrines by dint of mundane logic and mental speculation is the product of the mode of passion, and knowledge concerned only with keeping the body comfortable is said to be in the mode of ignorance.”
[23-25]
An action which is obligatory, performed without attachment, without affection or disregard, by one not benefit-motivated, that is called pure (sattvik).
But that action done with great strain, by one desire-prompted, or again, possessed of egoism, is called affective-passionate (rajasik).
The action undertaken from confusion (of values) disregarding consequences, loss or injury, and human limitations, that is called dark (tamasik).
ACBSP translates them in the following manner:
That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.
But action performed with great effort by one seeking to gratify his desires, and enacted from a sense of false ego, is called action in the mode of passion.
That action performed in illusion, in disregard of scriptural injunctions, and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.
Describing this, ACBSP writes: “Regulated occupational duties, as prescribed in the scriptures in terms of the different orders and divisions of society, performed without attachment or proprietary rights and therefore without any love or hatred, and performed in Krishna consciousness for the satisfaction of the Supreme, without self-satisfaction or self-gratification, are called actions in the mode of goodness.” On the other hand, “irresponsible work is destructive because it destroys the regulative principles of scriptural injunction. It is often based on violence and is distressing to other living entities. Such irresponsible work is carried out in the light of one’s personal experience. This is called illusion. And all such illusory work is a product of the mode of ignorance.”
Let us introspect and judge each of our actions on the basis of these verses. And we will find that most of the actions of ours either fall in mode of passion or mode of ignorance. True religion of Gita is to acknowledge the presence of One God, to remember Him and to perform all actions in the sattvik mode (mode of goodness). It is even better if one transcends the three modes altogether and attain a permanent unity with the Absolute.
[26-28]
The actor, free from attachment, who avoids references to himself in the first person, endowed with firmness and zeal, unmoved by success or failure, is called pure (sattvik).
The actor, passionate, prompted by desire for benefits, greedy, violent-natured, maladjusted (asuchi), with (moods of) exaltation and depression, is called affective-passionate (rajasik).
The actor (who is a) misfit, crude, stubborn, deceitful, malicious, lazy, despondent, procrastinating, is called dark (tamasik).
ACBSP translates these verses in the following manner:
One who performs his duty without association with the modes of material nature, without false ego, with great determination and enthusiasm, and without wavering in success or failure is said to be a worker in the mode of goodness.
The worker who is attached to work and the fruits of work, desiring to enjoy those fruits, and who is greedy, always envious, impure, and moved by joy and sorrow, is said to be in the mode of passion.
The worker who is always engaged in work against the injunctions of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, and who is lazy, always morose and procrastinating is said to be a worker in the mode of ignorance.
“From action we pass on subjectively to the actor in this next set of three verses. The basis of classification is sufficiently familiar to us. Here the actor himself in his person represents the value mentioned, whereas in former cases the values were endowments only. The subject and object therefore tend to draw closer together as we proceed,” says NG.
[29]
Hear now the three-fold difference of reason and firmness also, according to the modalities of nature, O Winner of Wealth (Arjuna), to be set forth fully and severally.
ACBSP translates in these words:
O winner of wealth, now please listen as I tell you in detail of the different kinds of understanding and determination, according to the three modes of material nature.
After explaining knowledge, the object of knowledge, and the knower, in three different divisions according to the modes of material nature, the Lord is explaining the intelligence (buddhi) and determination of the worker in the same way. While reading, it is advisable to keep in mind the backdrop of the narration, wherein Arjuna is talking to Krishna in the battlefield. But firmness as the personal quality of an actor, in the pure contemplative context of yoga can also be taken, outside of the battlefield. Likewise, if we scrutinize the meaning of intelligence or reason (buddhi) it can just mean discretion as a part of valour on the battlefield, or it can be understood in the larger context of philosophy.
[30]
That reason which knows the positive way of action and the negative way of inaction, what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, the binding and the liberating (actions), O Partha (Arjuna), is pure (sattvik).
ACBSP says:
O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, is in the mode of goodness.
The terms pravritti (positive way of action) and nivritti (negative of inaction) are known to philosophy. On the battlefield, after reason is used to analyse what is the right path, these terms have been taken to indicate fighting for that right cause, without for a moment thinking of inaction. It is the duty of all to give all kind of support – be it moral or physical – on the side of truth and to fight injustice, evil and cruelty.
Says ACBSP: “Performing actions in terms of the directions of the scriptures is called pravritti, or executing actions that deserve to be performed. And actions that are not so directed are not to be performed. One who does not know the scriptural directions becomes entangled in the actions and reactions of work. Understanding which discriminates by intelligence is situated in the mode of goodness.”
[31]
That reason which takes right and wrong, the permissible and the banned, in a sense incompatible with reality, that, O Partha (Arjuna), is affective-passionate (rajasik).
ACBSP translates this as follows:
O son of Prtha, that understanding which cannot distinguish between religion and irreligion, between action that should be done and that should not be done, is in the mode of passion.
There are several people who are unable to decide the difference between the permissible and the banned actions, have been unable to decide what true religion is and what’s not and hence are confused; these people are said to be in the mode of passion (rajasik).
Most of the Muslims and the Hindus of the present time may fall in this category as they do not even know that the essence of all religions is the worship of One Absolute God, through the path shown by the Devatas or Ahlulbayt. Instead, the Hindus have deified some people and worship them or worship some of the Devatas or Devi as gods. Among Muslims, Sunnis are better as they at least hold on to the worship of the Absolute. But they commit the error of leaving the Ahlubayt while Shias, in general, merely hold on to the Ahlubayt but shirk from worshipping the Absolute with the intensity that He ought to be worshipped.
The teachings of both these religions, if the wrong understanding and deviations are removed, are one and the same. Unfortunately, the reason of a greater number of adherents of both these religions is affective-passionate (rajasik), which has taken away their ability to distinguish between right and wrong, the permissible and the banned.
We are reminded of a quote of Prophet Mohammad who said:
Whoever has for virtues, Allah shall write his name among the people of Paradise: One who saves oneself by testifying that there is no god but Allah and that I, Mohammad am His messenger; and one who says: Praise be to Allah, when blessed with any bounty from Him; and one who says: I seek forgiveness from Allah, for the sin committed; and one when afflicted by any calamity, says: To Him we belong, and unto Him shall we return.
[Al Amali of Sheikh Mufid, Ninth Assembly, pg 69]
Isn’t it evident that Prophet Mohammad is describing the person who possesses the knowledge (of path to salvation and that is why talks of one God and Mohammad being His messenger, also refrains from sins, is detached from the fruits of actions and commits acts in remembrance of God.
[32]
That reason enveloped in darkness, which regards wrong as right, and sees all values pervertedly, O Partha (Arjuna), is dark (tamasik).
Writes ACBSP:
That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives away in the wrong direction, O Partha, is in the mode of ignorance.
This is the worse stage where the man sees wrong as right and vice versa and sticks to wrong either because his false ego is too strong to make him see the truth or he is under the spell of illusion and darkness. Most of the people on the side of the Kauravas were actually in the mode of ignorance as they had elevated the Devatas to the position of gods, made false gods from their illustrious ancestors or men of demoniac nature, and had forgotten the real Absolute God.
Likewise, in our times, we have accepted irreligious activities like corruption or bribery as part of life. Politicians will go to the extent of wiping out possible threats to their careers, even if it means killing a few people. Some would even see nothing wrong in igniting communal clashes, for the sake of few votes. And even common people including the police would go to the extent of killing the witnesses if they realize that they were better dead than living.
Such people are also occasionally seen in temples and mosques. These are the people who never apply reason to their religious beliefs, something that Gita is stressing all through. They keep on blindly following the path of their forefathers. Quran calls such men as blind, deaf and dumb and says that God Himself has put a veil in front of them and such men will never accept the truth.
Verses 30-32 are extremely important from the point of view of this commentary as well. The reaction of the readers, both from Hindu and Muslim community, upon reading it is bound to be of varying nature. The reaction of some will be that of those in the sattvik mode, of some in the rajasik mode and the rest in the tamasik mode. Those who react without applying reason and intelligence will surely be in tamasik mode. On the other hand, all those who will apply reason and try to explore veracity of the proofs being presented by us will be in sattvik mode.
[33-35]
The firmness by which the activities of mind, vital functions and the senses, O Partha (Arjuna), are kept from deflecting (from the true path) by yoga, is pure (sattvik).
But the firmness by which one holds fast to duty and pleasures and wealth, desirous of the result of each when the occasion presents itself, that firmness, O Partha (Arjuna), is affective-passionate (rajasik).
That by which a stupid man does not give up sleep, fear, grief, despondency and wantonness, that firmness, O Partha (Arjuna), is dark (tamasik).
ACBSP translates these three verses in the following manner:
O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and which thus controls the activities of the mind, life and senses is determination in the mode of goodness.
But that determination by which one holds fast to fruitive results in religion, economic development and sense gratification is of the nature of passion, O Arjuna.
And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness and illusion – such unintelligent determination, O son of Prtha, is in the mode of darkness.
The firmness or determination of a person in keeping control over the activities of mind, vital functions and the senses determine which mode he falls in. There are a lot many people who are firm or determined enough to hold fast to their duty but at the same time are equally firm in seeking the pleasures and wealth, desirous of the result of each when the occasion presents itself; that firmness is rajasik. For instance, a priest is extremely firm in performing the duties laid down by scriptures and would definitely like to seek the benefits of performing his duties but simultaneously takes to material pleasures when the occasion presents itself; such a person lies in the middle category.
The one who is on the positive side of this, whose determination is unbreakable, sustains it with steadfastness and does not get swayed by temptations, and keeps a firm control on his mind, vital functions and senses, lies in the sattvik mode. On the contrary, a person in the tamasik mode is referred to as stupid, who does not give up sleep even when it is time for prayer or action, and shows signs of fear, grief, despondency and wantonness. Sleep, mind it, could be both – sleeping with eyes shut or sleeping with eyes open and mind close to reason.
[36-39]
And now hear from Me, O Best of the Bharatas (Arjuna), the three kinds of happiness, that in which one by practice rejoices, and in which he reaches the end of pain;
that happiness which is like gall at first, ambrosial at the end, born of lucid self-understanding, is called pure (sattvik);
that happiness arising out of contact of senses with objects, at first like ambrosia, at the end like gall, is called affective-passionate (rajasik);
that happiness which at first and in after-effects is self-confounding, arising from sleep, lassitude and listlessness, is called dark (tamasik).
ACBSP translates these verses as follows:
O best of the Bharatas, now please hear from Me about the three kinds of happiness by which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress.
That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.
And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.
The last item pertaining to action-values is sukham (happiness). Says NG: “In the yogic context disaffiliation from suffering marks the minimal point, and the attainment of ultimate happiness, the maximal, as stated in VI.23 and 21, where yoga is defined. In the light of that definition the meaning of verse 36 must apply to these requirements of Yoga.
The joy of a warrior is not excluded from happiness as understood here. The chance for a righteous battle has been called an open gate to heaven in II.32. Such joy is to be thought of when absolutism is fully intended and in such a case there is no difference between pleasure, happiness and bliss. In the other three grades belonging to the modalities of nature, they could be differentiated as representing supreme happiness, relative or transient happiness and negative satisfaction.”
A man who sleeps all through the day too has reasons to feel happy, but that happiness is referred to as delusion and such a person is in nature of ignorance. Likewise those who feel happy because of their laziness or illusion too are in the tamasik mode.
On the other hand, a warrior fighting a righteous battle gets mortally wounded. From the face of it, it may appear to be ‘poison’ as he is slowly approaching certain death. But in actuality it is nectar as the real life, from Vedic as well as Islamic point of view, begins with death, and if he dies while fighting a righteous battle, he is sure to go to heavens.
Likewise, a person who performs a sacrifice, a penance or spends hours in contemplating over the points that perplexes him may seem to be undergoing hardship but if he attains to self-realization in the process, then the resultant happiness is in the sattvik mode.
[40]
There is no entity either on earth or again in heaven among the (Vedic) divinities (devas) that could be free from these three modalities born from nature.
Says ACBSP:
There is no being existent, either here or among the demigods (devas) in the higher planetary systems, which is freed from these three modes born of material nature.
This verse solves a raging argument among the Shias, about their Imams. Many Shias believe that since God has taken a guarantee on the purity of Ahlulbayt in Quran, they cannot by nature commit any sin. The other side presents the argument that this thinking is akin to placing the Imams on a high pulpit from where they can be revered or worshipped but never followed. If they are made in such a manner that they are destined to perform only righteous acts, how are we mortal beings expected to follow their path, when our material nature drives us towards seeking worldly benefits and even committing sins.
This verse of Gita substantiates the later argument and confirms that even the Devatas (Ahlulbayt) and Messengers like Krishna and Rama, are not free from these three modalities born from nature, when they take birth in human bodies. Yet, they are praiseworthy because when they took birth as humans, not even a small act of theirs can ever be ascribed to fall in rajasik mode, not the least in the tamasik mode. Fact is that all through their lives, whether they were in good or bad circumstances, they remained ones who had transcended the modalities. Put their personalities on one side and all the positive traits of human beings described in Gita on the other and not even for a moment will we find their acts deviating even slightly from the positive traits described in Gita. They, in actuality, fit the description of the Absolute Man of Gita that Paramatma describes through the mouth of Krishna.
At this moment, it is also essential to point out to those who believe the other side of the argument. By making stone idols of either Rama or Krishna, we are in fact governed by our desire to see them in material form. This is clearly not in sattvik mode. Moreover, this worship of physical idols does not confirm with Gita, as it does not lead us to the lofty teachings or even remembrance of the lofty principles by which they lived and died despite the fact that they too were governed by these modalities of nature and were in capacity to live in accordance to them.
This verse also confirms our analysis of the content of Vedas, and our understanding of Gita so far, as per which Devatas stay in the highest portions of heaven but at certain times their Light or Noor descends in bodies on earth to guide us and lead us to the straight path. “There is no entity either on earth or again in heaven among the (Vedic) divinities” confirms the Vedic divinities also lived on earth at least on some occasions.
[41]
Of Brahmins (quiet contemplatives), kshattriyas (active contemplatives), vaishyas (men of affairs) and of sudras (proletarians) too, O Conqueror of the Foe (Arjuna), vocations are separately assigned in conformity with the modalities arising from their own nature.
Translates ACBSP:
Brahmanas, kshattriyas, vaisyas and sudras are distinguished by qualities born of their own natures in accordance with the material modes, O chastiser of the enemy.
Even the Varnas (castes) as we understand them today are far different from the Varnas talked about in Gita. The divisions of brahmins, kshattriyas, vaisyas and sudras were not hereditary in nature, as they have come to be understood now. How could it have been as these divisions were on the basis of division of work and the inherent nature of a person? A cowardly person born in a kshattriya family won’t ever fight. Likewise, the declining strength of a fighter kshattriya who attains an age of say 70 years, won’t allow him to continue to fight in the battlefield. A mentally challenged person born in the family of a brahmin cannot be given the same reverential treatment as mentioned in some of the Upanishads.
The divisions were such that those who enlisted themselves in the army were called kshattriyas, those who studied the scriptures and gained knowledge of the Brahman (God) were called brahmins, those who traded or opened up shops were called vaisyas and the rest were called sudras. They were distinguished by qualities born of their own natures in accordance with the material modes, as per Gita.
Writes NG: “These Varnas have in the first place to be distinguished from hereditary jati (kinds) or kula (clans), references to which are conspicuously absent, at least on the part of Krishna, whose words count as representing the Guru of the Gita. Arjuna in his delusion does refer to them in I, 43, but that reference has to be taken as a purva paksha (anterior opinion) and should not be taken as included in the teaching of the Gita.
The first reference to the subject of divisions among men not based on hereditary occurs in IV.13, where it is clearly stated that the Absolute itself is the principle on which the division of Varnas is based. It is further said to be scientifically based on the principle of fitting the temperament and aptitude of a person into the corresponding type of vocation available for him in the world of actuality. Looked at it in this way, the three principal groups and the fourth one consisting of the sudra (servant) mentioned in the next verse here could be understood rationally by anyone, including a modern man of the East or West, somewhat as follows.
There are always in human world four main vocations available. Plato recognizes them as the philosopher, the soldier, the man of affairs and the servant. If we should think of the world into which an Oxford or Harvard graduate enters or one into which the common man, who has not been to college, has to fit by necessity, we can speak of these four divisions as consisting of (i) holy orders, (2) military service, (3) business and (4) wage-earning. Even in modern Russian society the terms might be modified into priests, soldiers, commissars and proletarians. These four divisions have existed and still exist in all societies, whether explicitly or implicitly, with slight variations of locality and period. Political and economic forces have had their effect in such matters, changing the complexion of the social structure during different periods of history, but these general divisions have always been there.
It is in this sense that in IV.13, the Absolute principle itself is said to be behind these four divisions. Even then we should notice that there is a saving clause in the second line of that verse, wherein the necessary is cancelled out by the contingent aspect of the same Absolute principle.
Therefore although in the set-up of society belonging to the necessary contexts of life, the four divisions are valid, when contingent factors enter into it, the rigidity is dissolved and we have a society of free individuals whose gradation in the scale of superiority or inferiority is abolished in favour of an equality of status, as clearly expressed in IX.32, where even sudras (servants) can aspire to the highest wisdom, not to speak of those who are said to be born of ‘lowly wombs’.
The whole subject of this coming section reduces itself to one of choice of vocation depending on inner temperament. The deep-seated origins of inner temperament based on modalities which are stated to be binding forces in XIV.5, have been explained in sufficient detail with graded examples concerning each possible sub-division.
The separation between actor and action has now narrowed down to such an extent that the inner temperament of a particular type of person and his proper vocation could be spoken of as fitting to each other resulting in individuals who are not misfits. There is no mistake in calling them vocational types determined by actual necessity on one side and temperamental suitability on the other. Life, if it is to go on normally, as it must, requires that these two aspects are not only brought into agreement, but are even juxtaposed and fused one with the other to produce a correct vocational type of person. A vocational misfit cannot be said to be true to himself. He is at best a freak, an eyesore or an absurdity.”
However, despite such lengthy explanations, truth is that the Varnas (caste system) has continued to vitiate equality, justice and fair play in Indian society till date. Even many of those who give such lengthy explanations on the truth of the Varna system won’t like their sisters or daughters to marry in lower castes. Muslims call themselves as one Ummat but even among them, a Sunni won’t give his daughter in marriage to Shia, a Saiyed won’t like to include Pathans as part of their extended families and so on. This is so because most of us continue to live in rajasik or tamasik mode and only a handful perhaps fit into pure mode. As Gita has said earlier in this Chapter:
That reason which takes right and wrong, the permissible and the banned, in a sense incompatible with reality, that, O Partha (Arjuna), is affective-passionate (rajasik).
Unless the caste system is rooted out of our society altogether, we will continue to do injustice to humanity and cannot call ourselves worthy followers of Gita.
After all this discussion, there is another aspect left that needs to be discussed. The caste system as mentioned in Gita may not be what we understand it to be. The fact remains that Gita does agree to the division of society on the basis of work. In fact, if you look at it, there is a subtle hint to the effect of genes on one’s thinking and mind-set. It is advised by Gita that it is always best to follow the profession in which the person is born. In that manner, fighting is for the kshattriya, unless religious compulsions make it obligatory on all to fight.
[42]
Calmness, self-restraint, austerity, purity, forgiveness and straightforwardness, (pure) wisdom, applied wisdom, belief: these are the (items of) activity of the Brahmin, born of his own nature.
ACBSP writes:
Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness – there are the natural qualities by which the branmanas work.
Search for the attributes inside your personality, if these are not present within you, and you happen to be born in a brahmin family, then you are not a brahmin. This is the rule propagated by Gita. Likewise for others!
However, another rule is that if you are born in the family of a brahmin, you are most likely to show these traits, unless you allow your modalities of nature to have its sway. This is so because the modalities of nature are circumstantial and affect different persons differently.
[43]
Prowess, brightness, firmness, skill, and also never-absconding, generosity and dignity of mien refer to the (pattern of) activity of the kshattriya, born of his own nature.
ACBSP translates as follows:
Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas.
Again it is clear that those who are born as kshatriyas are most likely to show these traits when they are in sattvik modality. If you are not showing these traits then you are not a kshatriya and should look for some other profession for you.
[44]
Ploughing, tending cattle, and trade are the (items of) vocation of the vaisya, born of his own nature; work of the nature of menial service is likewise born of the sudra’s own nature.
ACBSP says:
Farming, cow protection and business are the natural work for the vaisyas, and for the sudras there is labour and service to others.
[45]
Devoted each to his own occupation, man reaches perfection (in practical yoga); how, devoted to his own occupation, he attains such perfection, that do hear.
Says ACBSP:
By following his qualities of work, every man can become perfect. Now please her from Me how this can be done.
Perfection is of the soul and can be achieved only by keeping the modalities of nature under control. It does not matter what profession one follows. Life is short and it is best to confine oneself to the profession that is in accordance with one’s nature. So that one could utilize the remaining moments to excel and lead self towards path of perfection.
[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.
Writes ACBSP:
By worship of the Lord, who is the source of all beings and who is all-pervading, a man can attain perfection through performing his own work.
Ultimate perfection is to acquire union with the Absolute Self or Its Manifest Form i.e. Paramatma. If one transcends the modalities of nature and keeps his senses and organs of action under check, he is likely to attain the wisdom of the Self. Such a perfect man starts showing the qualities of God in his personality. He alone is the winner who has won an eternal life for certain sacrifices and efforts made in this life.
We have seen Gita talking mostly in First Person. It is the Manifest Self (Paramatma) which is doing the talking. But this verse refers to the Absolute God in Third Person. We have shown in the BOOK that Quran as well as Old Testament too follows the same pattern. Absolute God is One from whom all existences (including the Manifest Self) come forth, and by whom all this cosmos is pervaded; by offering worship to Him with his own occupation, man wins perfection. Ultimate aim is to aspire to get 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.
Says ACBSP:
It is better to engage in one’s own occupation, even though may perform it imperfectly, than to accept another’s occupation and perform it perfectly. Duties prescribed according to one’s nature are never affected by sinful reactions.
Apparently there is a contradiction implied in the word vigunah (without quality, inferior), as compared to well-executed work or duty of another. What does this mean? Does this mean a doctor’s son should always become a doctor and a shopkeeper’s son always become a shopkeeper. We have shown Gita prefers this arrangement because it does not see material wealth or power in this world as the cherished goals but because it sees attempt to attain union with the Manifest and seek perfection of the self as the cherished aim of life.
Gita talks about various characteristics that brahmins, kshatriyas and others ought to possess and then tell us all to find what characteristics we confirm to, and see for ourselves that we fit into which category. In no way is Gita confirming the caste system that exists in our society today.
NG himself has briefly talked about this when he mentions that the nature of certain animals is better suited for certain activities than others. “An elephant cannot climb a tree nor a squirrel haul logs of wood or a fish live out of water. Common phrases like a sheep in a wolf’s clothing, a jackdaw in peacock’s feathers, painting the lily, making a gift of stolen goods, refer to the same anomaly as paradharma (another’s duty). Within the human species, the strict rigidity with which occupations fit types of individuals is capable of more adjustment and adaptation through training and education. Nurture supplements nature to a large extent, and trained men or women can adapt themselves to a wide range of occupations which normally in the general animal world would belong to different types.”
[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.
Says ACBSP:
Every endeavour is covered by some fault, just as fire is covered by smoke. Therefore one should not give up the work born of his nature, O son of Kunti, even if such work is full of fault.
One chief reason for Gita to be taking such a stand is that the purpose of Gita is to maintain an order in the human society. God is to be worshipped not on certain specific occasions but with each and every breath. Acquiring material wealth beyond one’s requirement is never justified by Gita, as it propagates an opinion that the real purpose is to progress on the right path as laid down in scriptures or as told by the Messengers, and prepare for the life hereafter. With such a view to propagate, changing professions is of no meaning, as the entire goal of the human being has to be to reach the supreme perfection of transcending action that has been talked about in the next verse.
[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.
Translates ACBSP:
One who is self-controlled and unattached and who disregards all material enjoyments can obtain, by practice of renunciation, the highest perfect stage of freedom from reaction.
[50]
How he who has ascended to perfection thereby obtains the Absolute, that supreme consummation of wisdom, that do you learn from Me, O Son of Kunti (Arjuna), in brief.
Translates ACBSP:
O son of Kunti, learn from Me how one who has achieved this perfection can attain to the supreme perfectional stage, Brahman, the stage of highest knowledge, by acting in the way I shall now summarize.
NG writes: “This begins a new section where action is left behind with the resultant perfection mentioned in the last verse. It is no longer perfection which is the goal for the aspirant. It is something of a more contemplative order by which he is fit to become the Absolute as stated in verse 53 below.”
If becoming the Absolute is the goal for the aspirant, as per Gita, it does not matter if the person sticks to his profession, wherein he has already learnt a lot out of inheritance in the family of practitioners of that profession, and aspire to attain the Absolute person.
[51-53]
Endowed with pure reason, restraining the Self with firmness, detaching oneself from sound and other sense-objects, and casting out liking and disliking;
dwelling in solitude, frugal in diet, controlling speech, body and mind, ever in meditative contemplation, resorting to dispassion;
and relinquishing egoism, power, arrogance, desire, anger, possessiveness, free from ownership and tranquil, he is worthy of becoming the Absolute.
The book Religious Consciousness says: “A true contemplative, free of war-mindedness, faced with a pattern of true and calm contemplative behaviour is outlined in verses 50 to 53 here.”
The qualities or identifying features of the Absolute Man are mentioned here which are translated by ACBSP in the following manner:
Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little, who controls his body, mind and power of speech, who is always in trance and who is detached, free from false ego, false strength, false pride, lust, anger, and acceptance of material things, free from false proprietorship, and peaceful – such a person is certainly elevated to the position of self-realization.
We invite you again to read more about the Devatas when they came to live on this earth by the names of Mohammad, Ali and their progeny and we guarantee that you will find them perfectly fitting the description of the Absolute all through the Gita. Krishna and Rama, Buddha and Jesus too must surely be people with perfect human characteristics, but since we know very little about their lives, the closest and most detailed descriptions available to us are that of the Ahlulbayt. However, this is not to be construed under any circumstances that it is not possible for us to show the qualities possessed by the Absolute. If we steadfastly resolve to meet the aforementioned objects, under all circumstances, we are sure to attain union with the Absolute God. Once that union is perfectly attained, we ourselves will start showing the qualities possessed by God.
[54]
Becoming the Absolute, blissfully serene in the Self, he neither despairs nor hankers; equal-minded towards all beings, he attains a devotion to Me supreme (in character).
Says ACBSP:
One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.
We have claimed earlier that the soul of a person who keeps it pure all through his life, goes to get united with the soul of origin - the God. This can be understood from the use of word ‘brahma-bhutah’ here, which means ‘being one with the Absolute’. This unity can be attained even in life. The person who is able to accomplish this in life attains peace. All those who keep their soul pure, while still living, are Absolute men and they exhibit all the aforementioned qualities mentioned in the preceding verses.
[55]
Through devotion he comes to know Me, how far comprehensible I am and which, in accord with first principles; then, having known Me philosophically, he immediately enters into (Me).
Says ACBSP:
One can understand Me as I am, as the Supreme Personality of Godhead, only by devotional service. And when one is in full consciousness of Me by such devotion, he can enter into the kingdom of God.
Unfortunately, ACBSP has used this verse for the purpose of further institutionalizing the same ends that Gita criticizes. Gita has till this final Chapter only talked about a direct relationship between man and God. ACBSP, attached as he is to a particular institution, wants to keep this tradition alive. After all, all the wealth and respect that accrues to the institution and consequently to those attached with it too has to be kept in consideration. He writes: “The Supreme Personality of Godhead, Krishna, and His plenary portions cannot be understood by mental speculation nor by non-devotees. If anyone wants to understand the Supreme Personality of Godhead, he has to take to pure devotional service under the guidance of a pure devotee. Otherwise, the truth of the Supreme Personality of Godhead will always be hidden.”
ACBSP has not claimed he is that ‘pure devotee’ to whom we should approach if we wish to understand the truth of the God, or else we will fail. We never wanted to criticize a learned person like ACBSP who, it is possible, may have become a pure devotee himself consequent to writing this, but have brought the subject to prove a particular point. It were teachings like these because of which we continued to remain stuck around the same meanings of the Vedas for more than 10 centuries, and the entire culture of reasoning, debate and analytical study came to a halt.
[56]
Although still continuing to do all actions (in life), treating Me as his refuge, by My grace he obtains the everlasting undiminishing status.
ACBSP writes:
Though engaged in all kinds of activities, My pure devotee, under My protection, reaches the eternal and imperishable abode by My grace.
Paramatma says in these verses the self that remains pure when the body that beheld it dies gets united with the Self of the Creator Himself and does not have to take birth on the earth again. This is because the impurities that may have stopped the union with the Absolute were already removed while he was alive. It does not matter what profession this pure devotee of God follows; if he is a pure devotee, he is under His Own protection, and He sees to it that the devotee reaches the eternal and imperishable abode where he will continue to live for ever.
[57]
Mentally renouncing all actions into Me, regarding Me as the Supreme, resorting to unitive understanding, have Me wholly filling your (relational) consciousness.
Translates ACBSP:
In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
Just like a servant, one should act fully under the direction of the Supreme Lord. A servant has no individual independence. He acts only on the order of the master. A servant acting on behalf of the supreme master is unaffected by profit and loss. That is why it does not matter what profession he follows. He simply discharges his duty faithfully in terms of the order of the Lord. The Sanskrit word mat-parah is very important in this verse. It indicates that one has no goal in life save and except living thoroughly in recognition of God.
But yes, remember, you yourself won’t keep a foolish person who doesn’t uses his intellect as servant because in that case, you will ask him to do something and he will end up doing something else. That is why application of reason and intellect is very important, even in seeking servitude to God.
One point that ACBSP raises is that just as Arjuna was acting under the personal direction of Krishna, how should we act when Krishna is not present? He wants the people to act under the guidance of the representatives of Krishna and through disciplic succession from the bona fide spiritual master. “Therefore the spiritual master’s order should be taken as the prime duty of life,” says he. But who is that spiritual master? Is ACBSP himself the one? Or whether all the acharyas associated with the International Society for Krishna Consciousness are those spiritual masters? How can we be sure, particularly when Gita itself is stating that a person can move from sattvik to tamasik mode within a matter of seconds? Moreover, how can we be sure when Krishna himself was fighting the seemingly most revered spiritual masters of the time? It is imperative that we consider those persons to be the bona fide spiritual masters who have been approved by Manifest Self. Recognizing this need of humanity to have true and faultless guides, the Manifest Self kept sending Avatars and Prophets from time to time, in regions and countries across the world. When the man of Kaliyuga was prepared to accept the final teachings, all the components of the Manifest Self themselves came to earth as guides and torchbearers. They had been imparting teachings in various regions of the world even before. This was one last collective attempt! Even the Vedas had long before foretold this event and Jesus too, we have seen in the BOOK was trying to identify these divinities, so as to facilitate identification of revered spiritual masters of our time.
[58]
(Thus with) consciousness filled with Me, you will overcome all obstacles by My grace, but if, from egoism, you will not listen, you shall come to ruin.
Translates ACBSP:
If you become conscious of Me, you will pass over all the obstacles of conditioned life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
It is our firm belief that since one of the chief qualities of God is the quality of Justice, it is not expected of God that He will give punishment to man without showing him the right path at least once in his life. This is done through consciousness, which is a living inherent characteristic of the human soul and is directly related to the Manifest Self. When that consciousness of a person gets filled with God, he will overcome all obstacles, not of the material life, but the obstacles hindering his progress towards getting united with God Himself. Because He is just by nature, He will surely show that path once in the lifetime, but if the person allows his egoism to come in between himself and God, then he is surely approaching ruin and destruction. Who knows reading this commentary would fulfil God’s promise made here in Gita.
[59]
If, resorting to egoism, you think, “I will not fight,” absurd is this, your resolution. Nature will compel you.
Says ACBSP:
If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.
Subject comes back to Arjuna who has been shown the straight path by none other than God Himself. Already, several reasons have been given till this stage as to why it is necessary for Arjuna to fight. Egoism is one evil that can still come in the way. God tells Arjuna that even if he is not willing to fight, nature will compel him to do so.
By this statement God implies that the karta (actor) is one of the several factors that leads to an action. And those who believe themselves to be the sole doers of all positive or constructive actions are consequently on the wrong.
ACBSP comments on this verse in the following manner: “Arjuna was a military man, and born of the nature of the kshattriya. Therefore his natural duty was to fight. But due to false ego he was fearing that by killing his teacher, grandfather and friends he would incur sinful reactions. Actually he was considering himself master of his actions, as if he were directing the good and bad results of such work. He forgot that the Supreme Personality of Godhead was present there, instructing him to fight. That is the forgetfulness of the conditioned soul. The Supreme Personality gives directions as to what is good and what is bad, and one simply has to act in Krishna consciousness to attain the perfection of life. No one can ascertain his destiny as the Supreme Lord can; therefore the best course is to take direction from the Supreme Lord and act. No one should neglect the order of the Supreme Personality of Godhead or the order of the spiritual master, who is the representative of God. One should act unhesitatingly to execute the order of the Supreme Personality of Godhead – that will keep one safe under all circumstances.”
These are the words of ACBSP, founder acharya of the International Society for Krishna Consciousness.
Spiritual masters as shown to us by the Supreme Lord are none other than the Indra, Saraswati and the 12 Adityas or and the rest of the Devatas as talked about in Vedas and authenticated by the Gita. They also include the Prophets (Avatars) that were sent from time to time, including Krishna and Rama. And we now know for certainty that Indra, Saraswati and the 12 Adityas came to this earth and lived by the name of Mohammad, Fatima and the 12 Imams, something that had already been foretold by the Vedas. The Supreme Master of our times is the 12th Aditya (the last of the 14 Ahlulbayt or the 12th Imam), who is also the Kalki Avatar. It is therefore obligatory on us to follow the order of the Supreme God and the order of these spiritual masters, without letting our egos to come in between.
[60]
That which, through confusion, you do not like to do, O Son of Kunti (Arjuna), you shall do that (very thing) helplessly, bound by your own nature-born action.
Writes ACBSP:
Under illusion you are now declining to act according to My direction. But, compelled by the work born of your own nature, you will act all the same, O son of Kunti.
Arjuna is being told that even if he is unwilling to fight because of confusion, he will be compelled to do that helplessly, bound as he is to his nature-born action.
This verse further explains the rather peculiar injunction from Paramatma earlier in verse 47 of this Chapter when It had said: “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.” This proves that genetically certain characteristics are transferred to the progeny and that is why God wants everybody to continue to remain in the same profession of their forefathers.
We are of the opinion that work on the study of genes is only in its infancy and we will be able to understand this verse more clearly once we are able to understand more of human genes and their characteristics. Prarabhdha which depends on acts committed and lives lead in previous births too affect this. An Upanishad has described this perfectly! It says just as water put inside a utensil when heated by fire from outside turns hot, though it is not touching the fire, soul too gets influenced by the actions committed by the body in the outside world, even though soul is not directly in touch with the outside world. Soul becomes affected and thus when it leaves the body and gets into a new body, it carries good or bad afflictions to the new body. It is various such afflictions that our soul has been carrying through the ages that it has become diseased and will require a great effort by the carrier of the soul to reach levels of salvation.
[61]
The Lord dwells in the heart-region of all beings, O Arjuna, causing all beings to revolve through the principle of appearance (maya) (as if) mounted on a machine.
Translates ACBSP:
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
Men are mere puppets in front of God’s wish and He takes the service of anybody, even so against his wish, when He desires to do so. In the case of the BOOK too God desired it is to be done by a certain individual and lo, that has been done; it would have been done even if this individual had not wanted to do so.
Since Krishna, owing to the purity of his body, was always in union with the Manifest Self, the Manifest Self used Krishna’s body as his machine or office to air Its views through the mouth of Krishna.
This brings us to another argument. Even now, people who have sought emancipation while still alive can be used by the Manifest Self as their office or as machine to do the work that the Self wants it to do. It is through such people alone that God gets His work done. Let us strive to seek salvation or emancipation, something that all of our spirits have been created for so that we all become God’s offices on earth.
[62]
Seek refuge in Him alone in all ways, O Bharata (Arjuna); by His grace you shall obtain the peaceful abode, supreme, everlasting.
Says ACBSP:
O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
Again we want you to note that Paramatma was doing the talking till here in First Person. This Manifest Self of God is said to be the one who spoke through Krishna’s mouth. All of a sudden, God has been referred to in Third Person, a pattern exactly similar to the one used in Quran. This is something that has not been discussed so far by any of the commentators. This confirms our argument that from the worship of the Devatas, the Manifest Self carried the audience to the worship of ‘Me’ in First Person and then gradually talked of Absolute God in Third Person, so as to reveal the true position of God. On the contrary, the people of the time were worshipping the Devatas and this became the cause of the war.
We have answer to this mystery. In fact, you will be interested to note that there are several instances in Quran which talk of God in first person at some places and in third person at others. In fact, there are instances where both first and third persons have been used in one line itself.
Let us see from Chapter “Quran Misunderstood: Facts and Proofs” in the book “Muslims and the Straight Path” to show how Quran too has been misunderstood and how the tone of Gita and Quran is exactly the same, thereby confirming that both are from the same source. When the Muslims will see how Paramatma is talking about need to worship the Absolute God, they will realize that it is Paramatma (Rooh) which is doing the talking in Quran as well. In fact, this is also an invitation for Jews and Christians to understand the role of Holy Spirit, as their scriptures too are talking in the same tone at several places. Gita is showing the way to all. How unfortunate that Jesus kept saying Spirit of Truth is about to descend but those very Christians who included Holy Spirit in their concept of Trinity (along with Jesus and God), couldn’t relate this Holy Spriit with the Spirit of Truth.
We present here a long description from the book “Muslims and the Straight Path” which will continue until we return to verse 63 of Gita a little later:
Muslims of the present day own the Quran as if they have some role to play in its content or revelation. Quran to them is like a revered book, whose content they do not know. Neither have they understood the real meaning of the Quran nor do they seem to have the willingness to do so. Whatever knowledge of Quran they possess has been given to them by their ill-educated mullahs. The problem is further complicated by the vested attempts to portray the Quran in the manner that suits them the most. Twentieth century has seen an entirely new breed of maulvis and mullahs, patronized by the oil money, whose only motive is to present the Quran in the manner their patrons want. The situation has changed little since the time of Muawiya, during which Ali – Prophet’s closest companion and the first to embrace Islam - was being attacked in Friday sermons, through nearly 70,000 mosques spread all across the Muslim world. Such self-made understanding of Quran, when it started, led to the Talibanis coming out with their own version of Islam based on guns, mayhem and suicide-bombings.
Quran claims that Apostles and Messengers were sent during all times and to each population. In fact, Quran speaks of Adam being the Vicegerent of God on earth. When Adam was made the vicegerent, the world comprised of merely two human habitants, Adam and Eve. When the need for a representative to propagate and protect the Divine teachings was not left unmet at that time, how can we fathom that Messengers were not sent to various people when the human population grew and got separated by the boundaries of region, race, language and religion.
Quran has given names of several of these Divine representatives. Muslims read the names of Adam, Noah, Yusha bin Noon, Yahya, Ayyub, Suleman (Solomon), Ibrahim (Abraham), Ismail (Ishmael), Isaac, Yaqub (Jacob), Yusuf (Joseph), Musa (Moses), Eesa (Jesus) and several other Divine representatives. Their stories are oft-repeated in the Quran. It is said that while several of them were given the books or tablets, the rest were mere teachers of the books/tablets brought by preceding Divine representatives. Most unfortunate thing is that while Muslims call these Apostles and Messengers as their own, they have disowned them altogether to the extent that they are least bothered about the books/tablets given to them and their content. Muslims are not concerned that the revealed scripture of the Jews is as much theirs as it is of the Jews; likewise with other revealed scriptures. This is despite the fact that the 5th Chapter of Quran categorically states that the Jews were given ‘part of the Book’. Taking cue from this verse, it becomes evident that if a part of the Book was given to the Jews and the Muslims of today have totally disowned that part, then the Quran that they have at present becomes merely a part itself.
Unfortunately, the Muslims have lost contact with the basics and yet they claim to be representing the most modern religion. Their condition is similar to a student who is being taught decimals and square roots but has forgotten the basics regarding ones and tens.
If we follow the manner in which the Divine teachings progressed, we find a very set pattern emerging. The earliest Messengers taught the basic teachings regarding the relationship between God and man. The teachings grew in scope and dimensions to elaborate on the Creation Plan adopted by God. The Absolute Unmanifest God created a Manifest Self or Paramatma as the first of the Creations (Nirakar creating a Saakar, as Hindus would call it). This Manifest Self started worshipping the Absolute God but went on to create the first divine creations from Light (Noor) – the Devatas (as per the Hindus). Simultaneously, the Creations of Darkness too were created and a system evolved as per which the mortal creations had the choice of choosing between the path of Light and the path of Darkness. The Manifest Self considered it Its responsibility to lead mankind towards the worship of Unmanifest Absolute God. If and when required, it was the Manifest Self which descended in pious and pure souls as Divine Manifestations or guided the Apostles towards the true path. Unfortunately, forces of Darkness were ceaselessly trying to pull the humans towards material attractions and they created deviations in the teachings of earlier Messengers and corrupted them. The Divine Manifestations or Devatas came to be worshipped in nearly all civilizations across the world, all types of rituals and malpractices entered religion and the religion got distorted to become a collection of rituals and sacrifices as man forgot the relation of his self with the Manifest Self and the Manifest Self Itself being the creation of the Absolute Unmanifest God. Thereafter, the Messengers had to re-explain the true relationship; they endeavoured to remove the vices that had entered in beliefs and focused greatly on the Manifest Self alone, while not talking much about the Devatas who were being worshipped. As the human mind’s capabilities to grasp higher knowledge grew, the Absolute God was introduced. This is the reason why we find the later day Prophets focusing greatly on the need to worship the one Absolute God.
The last but one Prophet, as per the Muslims, was Jesus. If we read the New Testament, we find him talking about the ‘Kingdom of God’; most amazingly whenever he talks on this subject it is in the future tense, thereby signifying that he, Jesus, won’t be a part in the ‘Kingdom of God’. He talks of a ‘son of Man’, which was understood to be reference to his own self. This is the greatest of irony because Jesus could be anybody but he was definitely not a ‘son of Man’; both Christians and Muslims are unanimous in their belief that he was born to Virgin Mary. Clearly, ‘son of Man’ who will initiate the ‘Rule of God’ will be somebody else, who perhaps enjoy a closer or similar relationship to God than Jesus.
Those who have read the New Testament cannot fail to notice that ‘son of God’, the term which the Christians use for Jesus, is an oft-repeated phrase. Common men are referring to him as ‘son of God’ and Jesus is also referring to the common men as ‘sons of God’. This shows that through the word ‘son’, Jesus may have meant ‘creation’, ‘subject’ or ‘servant’ but definitely not a ‘son’ from progeny, as some Christians call him to be. In fact Jesus had the same relationship with the Manifest Self as Krishna or Rama had prior to him.
Prophet Mohammad took the teachings of the One God to its height, discarding all other subjects.
But the truth remained that when the spirit of Jesus took birth on earth, the Divine Triad was completed with the Absolute God at the top, It’s creation - the Manifest Self (Paramatma or Rooh in Quran) - regulating the affairs of the world through its retinue of Devatas (Noor) and angels, and Noor descending in human form as the third part of the triad. Likewise, in India, this triad got completed when the Manifest Self created by the Absolute God manifested itself in human form in the body of Krishna, when the teachings of the Vedas had got corrupted beyond repair. This is the reason why Krishna talks as though he is the Manifest Self all through the Gita. At the same time, Krishna clarifies that he is no God and says clearly that the highest worship should be reserved for the Absolute God, referred to by Krishna in third person, as ‘He’.
Fact is that this Divine Plan was made known to us through God’s own representatives; we are nobody to find fault or doubt them. As we have said it was the Manifest Self through the self-created Devatas who took up the responsibility of leading the humanity towards worship of God. Places where the Devatas didn’t take birth in human form, they guided the pure and elevated souls through revelations. This is the Divine Creation Plan that we need to understand and this plan can be seen present in all the Divine Scriptures across the world.
That guidance of the pure and elevated souls was through revelation can be seen in the Svetasvatara Upanishad which states that the sage Svetasvatara saw the truth owing to his power of contemplation, tapah-prabhava, and the grace of Devata, Deva-prasada. The divine truths being given by us here are present in revealed scriptures all across the world; this is because the same divine representatives (Devatas) took care to present the same teachings to people in various corners of the world. Even Athenagoras, who appears to be a Prophet because of his similar teachings, tried to identify the true relationship between man, Paramatma (Supreme Spirit or Manifest Self) and God.
This is the true concept of trinity given by Hindu scriptures as well as Christian. Unable to understand this, the later day Hindus tried to see Brahma, Vishnu and Mahesh as the three faces and placed them at the same pedestal. In fact, Mahesh was the highest state of Absolute God, which created a Manifest Self by the name Vishnu and further led to creation of the Light (Noor) by the name Brahma, through which all the Devatas who later took birth in human form were created and thereafter all beings evolved. Kabir Das understood the real concept of the Hindu trinity when he said: “Brahma, Vishnu and Mahesh are the names of the three states of the same soul – animation, calmness and sloth.”
Since the Manifest Self too is the creation of God, we do not doubt the Oneness of the Absolute God anywhere. The Upanishads tell clearly that the Manifest Self was the first of the worshippers. Since it was not possible for men of limited capacity to understand the Invisible, Non-Manifest God, the need to have a Manifest Form became inevitable. At the time of dissolution, which happens once after every 1000 creations, the entire cosmos will converge into the Manifest, and nothing will remain but the Manifest Self of God (Wajhallah or the Face of Allah, as per Quran). As per Puranas, this is 994th creation and there will be 6 more creations to follow before the grand convergence. Thereafter, the Absolute God will create anew. One Upanishad says:
When he (Self) has departed there is no more knowledge. And one should understand the God through this Self indeed.
Manifest Self is the creation of the Absolute Non-Manifest God, and God has allowed the further creation and control of the universe to this Manifest Self. Knowledge, conscience and wisdom is courtesy the Self. There is a direct link of the Manifest Self with the self within us. Our self, through purification obtained through attaining knowledge (of the Divine Creation Plan that exists), good deeds and abstinence from what has been termed ‘bad’ or ‘illegal’, gains purity and elevates to attain unity with the Manifest Self. In such a situation, the self of common people like us become bearer of all knowledge and carrier of all virtues on earth.
Importance given to this knowledge is itself a proof that there is some vital information here that we have not understood so far. In essence, it means that the person who possesses this knowledge become united with God. Also, one thing is clear; worshipping the Absolute God is the essence of the Self, reason for creation of the entire cosmos, and also us.
Here’s another reason, which refutes the view of those people who claim that the Self is Absolute God. Verse I.II.4 talks of a second self in I.II.4:
He desired, let a second self (body or form) be born of me. When he was born he opened his mouth he cried, bhan. That indeed, became speech.
Now see I.II.5 of Brhad-aranyaka:
With that speech, with that self he brought forth all this whatsoever exists here, (the hymns of) the Rig-Veda, (the formulas of) the Yajur Veda and (the chants of) the Sama Veda, the metres, the sacrifices, men and cattle. This second self is also called Aditi.
Note that the Manifest Self is responsible for all the scriptures. Another interesting point to be noted is that this second self is named Aditi – female character (Devi) . Hindu scriptures talk of Aditi as the mother of the Devatas. She is also described as the second half of the Aditya (the sun; also note there are 12 Adityas in all). It is unfortunate that while the name of Aditi abounds in the scriptures, including the Vedas and Puranas, scholars have not related that with this verse. Truth is that Aditi, the first of the divisions of the Manifest Self, as has been said in this Upanishad, is also the Aditi that is described as Devi in Vedas and Puranas.
I.II.6 of Brhad-aranyaka says:
He desired: ‘let me sacrifice again with a greater sacrifice.’ He rested himself, he practiced austerity. While he was thus rested and heated, fame and vigour went forth. The vital breaths, verily, are fame and vigour. So when the vital breaths departed, his body began to swell, but the mind was on the body.
Muslim books have talked of the world being created from light-heat. In the description of the aforementioned verse, Dr. Radhakrishnan says that ‘heat’ is symbolic of a hen warming the egg and says that undoubtedly progeny is being talked about here. The self wanted to give a greater sacrifice, therefore, he practiced austerity and rested, and heated (gave birth) to vital breath.
Certain Muslim scholars including the revered Tahirul Qadiri in his book ‘As-saifudjali ala munkire wilayate Ali’ has talked of Silsalatul-zahad (Golden Chain) when describing the Ahlulbayt and most interestingly, Svetasvatara Upanishad, while talking of the process of creation of this Golden Chain talks of Hiranya-garbha (Golden germ) and goes on to confirm that Rudra is the name of one of the Devatas, who gave birth to this Golden germ. See III.4 of Svetasvatara Upanishad:
He who is the source and origin of Devatas (powers), the ruler of all, Rudra, the great seer, who of old gave birth to the golden germ. (Hiranya-garbha), may he endow us with clear understanding.
The subsequent verse of Brhad-aranyaka talks of two types of sacrifices by two Devatas, which can be more greatly understood through fresh translations in the light of the creation plan being discussed by us here. The sacrifice was offered to all the Devatas (all the divisions of Manifest Self). Thereafter, it is said that all the Devatas are one and one who has this knowledge overcomes repeated death (thereby meaning, ‘attains to salvation’):
He overcomes repeated death, death cannot get hold of him, death becomes his body, and he becomes one with these divinities.
As you can see, the knowledge of this creation plan is referred to as ‘sanctified’, or ‘proksitam’. And it is said that one who knows this overcomes repeated death (attains salvation) and he attains union with these Devatas.
At another place, Brhad-aranyaka Upanishad states that all Devatas are alike and we should meditate on them as infinite, whereas there are some people who commit the mistake of meditating on them as finite.
I.5.13 of Brhad-aranyaka says:
These are all alike, all endless. Verily, he who meditates on them as finite, wins a finite world. But he who meditates on them as infinite wins an infinite world.
Once again, II.7 of Brhad-aranyaka indicates that some divine secret is being talked about.
He (who knows this) overcomes repeated death, death cannot get hold of him, death becomes his body, and he becomes one with these divinities.
Subject of discussion, though largely incomprehensible, is very important and person who knows what is being talked about “overcomes repeated death, death cannot get hold of him, death becomes his body, and he becomes one with these divinities.” The word ‘divinity’ proves that all through it is the divine beings or Devatas who are being talked about. Is there any doubt that divinities or Devatas are subject of discussion all through the religious scriptures of Indo-Aryans, whose knowledge is so vital for us?
Brhad-aranyaka Upanishad begins with talking of deliverance and vehicle/s of religious truth in the beginning. If no secret is being talked about here, then why it is being repeatedly said,
He who knows this stands firm wherever he goes.
So much of weightage is given to “this knowledge”, in verse after verse.
It is queer why commentators have failed to notice this! Without this, all the talk of Upanishad remains just plain rhetoric. No words of God are spoken without any inherent meaning. Will merely knowing the fact that the world was created in such and such manner be enough for a man to stand firm? Discounting this vital truth will discount all the so-called spiritualism that the Upanishads are talking about.
It is also stated in this Upanishad that speech, life-breath, eye, ear, mind and vital breath, all need to understand and acknowledge the reason for creation of this universe. It is also mentioned that the demonic forces will try to replace this knowledge (which is sanctity in itself, as per Brhad-aranyaka Upanishad) with evil. They will succeed through removing their names from speech, life-breath, eye, ear and mind. But when they will try to remove their presence from the vital-breath, they will themselves get vanquished. Whose names have been removed by the demonic forces and why? Nothing else but the true identity of the Devatas.
Third Brahmana of Brhad-aranyaka also talks of the knowledge same knowledge. This knowledge about the Divine Creation Plan is so important that even the Devatas used this knowledge to gain victory over demons. Demons who did not chant the Udgitha – the syllable ‘Aum’ - and tried to replace it with evil, perished in the end. Says Anandagiri: “The fact that this knowledge is the Udgitha can be understood by word ‘proksitam’ meaning sanctified, mantra-samskrtam.” Unfortunately, this knowledge has remained lost to us till now.
Hope it is clear that the Absolute God created the Manifest Self (Vishnu) through which evolved Brahma (Prajapati or Vishva) and Brahma divided manifold to create the Devatas – who had a role in further creation – are distinct and not one. If there is any confusion still, we present here two separate verses from Subala Upanishad, which will clarify the distinction between the description of One Unmanifest Absolute God and the One Manifest Self.
IV.I
In the beginning this was non-existent, unestablished (in anything else), devoid of sound, devoid of touch, devoid of form, devoid of taste, devoid of smell, imperishable, not dense, not prodigious, originless, as one’s own self (he), sorrows not. That which is lifeless, mouthless, earless, speechless, mindless, splendourless, devoid of name and clan, headless, devoid of glowing redness (like fire), immeasurable, not short, not long, not gross, not minute, not small, not great, not definable, not obscure, not demonstrable, not manifest, not shrouded, not obscure, not demonstrable, not manifest, not shrouded, without an interior, without an exterior. It does not feed on anything, nor does anything feed on it. One should attain this (Brahman) by recourse to the six means of truthfulness, charity, austerity, fasting, chastity (of mind and body) and complete indifference to worldly objects. One should also attend to the following three, self-control, charity and compassion. The pranas (vital breaths) of this (knower of Brahman) do not go out, even where He is they get merged. He who knows thus, becoming Brahman remains Brahman alone.
Is this not the same description of the Absolute God that the Muslims give of their Allah? After this, no Muslim should ever call a Hindu a kafir! It is clear from the aforementioned text of the Upanishad that the purpose of our worship is to cognize the Absolute God and to bow down in supplication to Him. One who does this and performs righteous actions, with full knowledge of the path that was laid for us, goes on to get united with God, and i.e. attains salvation.
The Paingala Upanishad even goes on to hint the number of Devatas (Noors or Lights) created from Prajapati (the first of the Devatas) when it says that the divinities so created became the guardians of the fourteen spheres. The control of these Devatas over the living beings is explicitly described. There’s a clear statement which says that Devatas rule over the organs of sense and action. Our senses and actions have to function in accordance with their wish.
Upanishad says clearly that all the Vedas talk about this relationship alone. Once when this relationship of the Absolute God creating a Manifest Self and the Manifest Self further leading to creation of Devatas, who are 14 in number, is known, and their true identity established, the Vedas lose their importance. After all, the purpose of Vedas is to make us ‘perceive the Self’.
Verse IV.9 of Paingala Upanishad says:
What is the use of milk to one satiated with nectar? Even so what is the use of the study of Vedas for one who has perceived the Self?
Gita says each of us has the capacity to become Purushottama or ‘the Highest of Beings’ (Ashraful Makhlooqat in Arabic). However, at the same time, each of us has elements of becoming the worse of all creations. Upanishads have not even left this subject untouched and mention how the higher elements of our self have some direct link with the Manifest Self (Paramatma or Highest Spirit) while the lower elements lead us towards materialism and eventual destruction. In other words, as you have seen earlier, Devatas (Noor or Light) and demons (Zulmat or darkness) were created by the Manifest Self; remember, Quran has used the term lail for night and nahar for day and this Noor and Zulmat signify powers of guidance and misguidance respectively.
We do not know yet how the spirit moved from Messenger to Messenger, but it is certain that all the Messengers had a direct relationship with the Manifest Self. Buddha was seeking to develop the same relationship with the Manifest Self in the name of enlightenment, when he threw his food in the river saying that if he was to attain enlightenment then the food should move upstream, otherwise it should flow down the stream as it usually happens. Repeatedly, Buddha has talked of receiving guidance from the Devatas. Earlier, Mahavira too sought the development of the same relationship when he meditated with such intensity that even snakes and insects crawled over his body.
Krishna too had that relationship with the Manifest Self either from the time of birth or developed that relationship at a later stage in his life because of the strength of his character; this is why he too is referred to as Avatar.
The same is referred to in these words in Gita:
To protect those who are good and to destroy evil doers, for establishing righteousness, I assume being, age by age.
As we had seen earlier through a verse from an Upanishad, all the scriptures emanated from the Manifest Self. In Gita too, it is the Manifest Self (Paramatma), not to be confused with Absolute God, who is doing the talking. 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. From this it is clear, that the Manifest Self must have assumed human form other than the case of Krishna. Unfortunately, Hindus too have only restricted this relationship with Krishna and Rama and have given them the status of god, which they definitely were not. If mankind concludes that Rama, Krishna, Buddha, Moses, Jesus and Mohammad - all had similar relationship with the Manifest Self of God and they all were actually Manifest Proofs of none but Paramatma, there will be no difference that will remain on earth.
See how the Manifest Self, who is doing the talking in Gita, is confirming its link with the Devatas in Chapter IX of Gita.
Those persons who meditating on Me to the exclusion of all else, worship Me, to those ever established unitively I bring that solace of the unitive way of yoga.
Even those who, devoted to other Devatas, worship them with faith, they in fact worship Myself, O Son of Kunti (Arjuna), though not conforming to orthodox rules.
(Gita.IX.22-23)
The reference to ‘other Devatas’ in the aforementioned verse confirms that Noor of one of the Devatas was present in the body of Krishna. Manifest Self, who is doing the talking through the mouth of this Avatar, however, even says that worship of Devatas does not confirm ‘to orthodox rules’.
It is clarified in the Chapter X that the relationship between the Paramatma (Manifest Self), who is doing the talking in the Gita, and the Devatas too is that of the Creator and the created. So much power was bestowed on these Devatas that they are called the fulfiller of desires; it is through them that people attain supreme merit i.e. salvation and it is they who provide us food and happiness. See the words of Gita:
Neither the hosts of the Devatas nor the great sages know My origin; for I am indeed in every way the source of the Devatas and the great sages.
(Gita.X.2)
You have seen here that Devatas were actually created by Paramatma (Manifest Self). However, if you go through the Gita, you will find that one who is doing the talking in First Person (note the words like ‘My origin’, ‘I am the source of the Devatas’) is also talking about the Absolute God in Third Person, thereby suggesting that there is one power that is the creator of the Devatas but the Absolute, Non-Manifest, Invisible God is at an even higher stage and is actually the Creator of its own Manifest Self - the Paramatma.
Even the Upanishads confirm that Brahma, Vishnu and Mahesh are not three distinct identities but three stages of the same process, as said by Kabir Das. This process, you will see, is very much like the concept of big bang propounded by the scientists, as per which there was an Omnipresent, Invisible and Formless Absolute God (nirakaar) who was all powerful. This Absolute God created a visible power referred to as the Paramatma (Manifest Self of the Absolute God) which further became the source of the Devatas, as we have already seen from the aforementioned verse of Gita and all the rest of creations came out subsequent to this process.
Thus the Absolute God is the Absolute Creator, the sole object of all worship, who created the Manifest Self (Paramatma), a material power, who is doing the talking in First Person in the Gita, saying that the human beings ought to worship the Absolute God though the path shown by the Manifest Self (Paramatma) and is also saying that the Manifest Self (Paramatma) too can be worshipped and this Manifest Self (Paramatma) is the creator of Devatas, whose worship has not been prohibited but termed as unorthodox.
A clear example that substantiates this can be seen in the following verses of the last chapter of Gita, in which the Manifest Self who is doing the talking in First Person is telling the path to identify the Absolute God. Wherever the Absolute God is mentioned, the word ‘He’ is used thereby signifying the Absolute God is present in Third Person and the Manifest Self wants us to worship ‘Him’.
How he who has ascended to perfection thereby obtains the Absolute, that supreme consummation of wisdom, that do you learn from Me, O Son of Kunti (Arjuna), in brief.
(XVIII.50)
And says:
Becoming the Absolute, blissfully serene in the Self, he neither despairs nor hankers; equal-minded towards all beings, he attains a devotion to Me supreme (in character).
Through devotion he comes to know Me, how far comprehensible I am and which, in accord with first principles; then, having known Me philosophically, he immediately enters into (Me).
Although still continuing to do all actions (in life), treating Me as his refuge, by My grace he obtains the everlasting undiminishing status.
Mentally renouncing all actions into Me, regarding Me as the Supreme, resorting to unitive understanding, have Me wholly filling your (relational) consciousness.
(Thus with) consciousness filled with Me, you will overcome all obstacles by My grace, but if, from egoism, you will not listen, you shall come to ruin.
(XVIII.54-58])
Now see how from talking in First Person, the subject changes to Third Person and Lord (the Absolute God) is talked about in XVIII-61-62:
The Lord dwells in the heart-region of all beings, O Arjuna, causing all beings to revolve through the principle of appearance (maya) (as if) mounted on a machine.
Seek refuge in Him alone in all ways, O Bharata (Arjuna); by His grace you shall obtain the peaceful abode, supreme, everlasting.
And in the very next verse, the speaker (Manifest Self or the Paramatma) starts talking in First Person again and says that the greatest of the secrets has been conveyed. The greatest secret was nothing but this difference between First Person and Third Person. If we visualize Krishna speaking to Arjuna, we can see him pointing towards himself while speaking in First Person and towards the sky when talking about God in Third Person. Arjuna who stood opposite Krishna must have understood this difference clearly. But it becomes difficult for a casual reader to understand the ‘secret’, who merely goes past reading the verses, unmindful of the change in Person.
No scholar has been able to understand till date what the greatest secret that Gita conveys is? Fact is that the very relationship between us and Absolute God with the Manifest Self (Paramatma) and the Devatas as intermediaries is the greatest of the secret that Gita conveys. See XVIII-63-71:
Thus has wisdom more secret than all that is secret been declared to you by Me; (critically) scrutinizing all, omitting nothing, do as you like.
Listen again to My supreme word, the most secret of all; because you are greatly beloved of Me, therefore I will tell you what is for your good.
Become one in mind with Me: be devoted to Me: sacrifice to Me: bow down to Me: you shall come to Me alone: I promise you (in) truth: you are dear to Me.
Abandoning all duties, come to Me, the One, for refuge; I shall absolve you from all sins; do not despair.
This is never to be spoken about by you to one (spiritually) undisciplined, nor to one devoid of devotion, nor to one indisposed to listen, nor again to one who denies Me.
He who gives this supreme secret to My devotee (thereby) doing for Me supreme devotion, shall doubtless come to Me.
Nor is there besides such a one among men any who is the highest performer of dear acts, nor shall there be for Me another dearer on earth.
And he who will study this dialogue of ours conducive to righteousness, by him (in effect) I shall have been worshipped through the wisdom-sacrifice; so I hold.
And the man who may merely happen to hear, endowed with faith and uncarping, even he, liberated, shall attain to the good worlds of those who perform meritorious deeds.
It is clear from the aforementioned verses that the Manifest Self (Paramatma) is concerned about people’s inability to understand the secret that Gita carries. That is why so much importance has been given to pass on the teachings of Gita to others. One who passes this supreme secret will doubtlessly go to the Manifest Self and one who will study the dialogue of Krishna and Arjuna and performs righteous deeds will get liberated from the continuous cycle of rebirth and attain salvation. Even a casual listener will get rewards.
Another clear example which will show you how subject of conversation changes from ‘I’ in First Person, who is the Manifest Self, to ‘He’ can be seen from the following verses of Chapter III of Gita:
Know that action arises from Brahma and that Brahma traces his being to the Imperishable. Therefore the all-pervasive Absolute is eternally bound up with sacrifice.
(III.15)
‘Imperishable’ is reference to the Absolute God; thus Krishna confirms that Brahma is not God. He has not said here that ‘the all-pervasive me is eternally bound up with sacrifice’ as he had been talking mostly in first person before and after this verse.
There is nothing in the three worlds that I am obliged to do, O Partha (Arjuna), nor anything unaccomplished to be accomplished, while still remain active (in principle).
(III.22)
If I should not remain active (in principle) never relaxing, men in every walk of life, O Partha (Arjuna), would take to my way.
(III.23)
These (various) worlds would fall into ruin should I refrain from activity and I would become the agent of evolutive confusion (samkaraa) killing in effect the peoples.
(III.24)
And the subject again returns to ‘He’ in Third Person, who is the ultimate object of all worship.
It is taught (in ancient tradition) that the senses are beyond (transcendental); beyond the senses is the mind, beyond the mind is reason and beyond reason is He (the Absolute).
(III.42)
This is the exact concept of triad or trinity that we have found in the Hindu scriptures. The concept of triad or trinity exists even among the Buddhists and Christians. Going through their books you will find that the concept is exactly the same.
Various commentaries of Quran and several other books written by Muslims ridicule the concept of trinity tooth and nail and attack the Christians and Hindus for this belief. If Quran and Gita are indeed from the one and the same source, how is it possible that while Gita and Christianity are propagating the concept of trinity, Quran is totally averse to such a concept? Let us find this out from the Quran itself!
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Trinity in Islam
Salfia was a group of Muslims following the Hanbali Fiqh (a school of thought among Muslims), which later became the base of developing the Wahabi thought. Salfia group was of the opinion that every view of theirs and solutions to all modern issues and problems can only be found in the light of Quran and Seerat (life) of Prophet and through no other means.
Though later, the Wahabis went overboard in attempting to carve out a sect of their believes, and framed the views that helped strengthen political power, it may be argued that the earliest views of the Salfia, on which the foundations of latter day Wahabism were laid, were sincere attempts to carve their view out of the verses of Quran.
Therefore, when the Quran talked of an invisible, all pervading God, they believed in His Unity but at the same time, when the Quran talked of a throne, a particular abode, and of the face and hand of god, they accepted the same for God. Fact remains that all other sects of Muslims, who say that their God is Absolute and Invisible and criticize the Salfias for their view that God has hands and face, has a throne at a particular place and so on, have never been truly able to give an acceptable reason why such verses and Hadees (traditions), which are undoubtedly countless, appear in Quran and other authentic books of traditions. In other words, because of their inability to give a valid and digestible argument based on reason, such people are merely doing the act of looking the other way, when the Quranic verses appear to give such descriptions of God. Truly speaking, whatever view the Salfia group formed of God was in the light of the Quranic verses and authentic traditions and what they could infer from them within the framework of their limited knowledge.
The great differences that arose due to the Muslims’ inability to understand these verses of Quran can be understood from the case of attack on the famous Sunni historian, Mohammad ibn Jareer Tabari, by the followers of Hanbali fiqh in a mosque in Baghdad. When Tabari reached Baghdad, he went to the Jama Masjid of Hanbalis on a Friday. There people asked his view on Ahmad Hanbal and in particular the Hadees (tradition) in which there is description of God sitting on arsh (the highest abode in the skies). Tabari’s reply was not contradicting Ahmad Hanbal but the Hanbalis felt that his view was far different. In his attempt to divert the issue, Tabari said that he has neither seen God nor met any of his companions who would have told me anything about this issue. When Hanbalis and Ahl-e-Hadees heard this, they started attacking him, threw their inkpots on him, and Tabari had to run away from a mob of about 1000 Hanbalis, who then attacked his house with stones so much so that a heap of stones accumulated outside his house. This continued until the Baghdad police of the time arrived and saved Tabari from these attackers.
Around 325 A.H., the differences between followers of Hanbali and Shafii fiqh (both are schools of thought among Muslims) had reached such heights that a Caliph had to pass a ruling that two followers of Abu Mohammad Barbahari won’t collect together and several of his followers were imprisoned. At the same time, followers of Barbahari instigated people to beat the Shafiites till death. This is to be remembered that Barbahari who died in hiding in 329 A.H. was the proponent of thought which was later given a more defined shape by Ibn Taimia and Mohammad Ibn Abdul Wahab (the founders of the Wahabi sect). Due to his similar views on God, Ibn Taimia (towards the end of 7th century A.H.) had to remain in prison for a good part of his life and a fatwa was given that he was a kafir by Shafii and Maliki ulemas. Ibn Taimia was released only when he declared in writing, on 25th Rabiul Awwal, 707 A.H., that the meaning of certain verses of Quran, particularly like ‘Ar-rahmano alal arshis tawaa’ (talking of God and his seat) were not clear and had to agree to his inability to understand these views saying that none but God knew their meaning and took back his earlier fatwa regarding God descending on earth and He seated on a throne in the heavens. Clearly, this was written by force and to get his release from prison but Ibn Taimia never changed his views as regards to interpretations of several Quranic verses.
Ibn Qaiyom, a disciple of Ibn Taimia writes in Kafiatush-shafiah that those in heavens will see the God above their heads, the way they see the moon and the sun. He further says that this has been narrated continuously since the time of Prophet Mohammad and only the one who’s Imaan (faith) is false denies this tradition. The verses that talk of seeing God in person are Surah Qiyamat (verse 22,23), Surah Baqarah (verse 223), Surah Ahzab (verse 44) and Surah Kahf (verse 110). At another place (see Tauzeehul Maqasid, Vol. II, Page 573) – commentary of Kafiatush-shafiah – Ibn Qaiyom writes that when the denizens of heaven will be enjoying their stay there, a Noor (Light) will shine, which will be not be invisible to anybody and which will lighten the entire heaven, all will raise their head upwards and will get to know that this was the Noor of God which is not hidden from anybody, and in this manner they will see God above their heads, who will greet the denizens of heaven and then God will talk to them and at this time the denizens of heaven will see the God clearly.
Ibn Qaiyom also talks of God reciting Quran in the most beautiful voice that they have never heard of and has referred to a narration of Tibrani as per which the denizens of heaven will go in the presence of God twice each day and God will recite Quran in a never heard of beautiful voice.
Ibn Taimia died in prison in 728 A.H. but by that time had such a good number of followers that it is said that about 2 lakh people attended his funeral, some of whom drank the water used for his bathing, while others kept cloths touched to his dead body as relics. Despite the fatwas allowing killing of his followers and confiscating their property, a good number of followers of Ibn Taimia remained in Syria and later Mohammad Ibn Abdul Wahab, backed by the ruler of the day Mohammad bin Saud, created a sect out of Ibn Taimia’s teachings, about 4 centuries later.
Ibn Waradi states that Ibn Taimia only said what was apparent to him from Quran and Hadees and what he said was already in the hearts of ulemas of yore and present but were afraid to bring that view in open. He says that Ibn Taimia was opposed by all the ulemas of Egypt and Syria but truly his view of God was based on his ijihaad (view framed after thoughtful analysis).
This narration confirms that even the Muslim ulemas had no choice but to agree that the meanings of several Quranic verses and traditions of Prophets were incomprehensible and never understood truly. Since we here are giving arguments totally from Quran and the authentic traditions of Prophet, we hope the educated Wahabis will be the first to accept them as true.
The Shia scholars in Iran have gone out of the way to discard all the traditions and Quranic verses that the Wahabis cite to base their arguments and it appears from their explanations to prove their view that they see these Quranic verses and Hadeeses in this regard as mere rhetoric by God.
Muslims prone to attachments to their set beliefs won’t easily accept the arguments being given by us but we can confidently say that our argument, in the light of knowledge derived from study of Hindu scriptures, is totally based on the Quranic verses and is not contradictory to any verse of Quran. In fact, for the first time, we will be able to understand several verses of Quran, which we have been unable to do till now. Only those who accept our points of arguments will henceforth be able to say with confident that the Absolute God is truly One, UnManifest, Invisible, All-pervading and All-powerful and they will say so even when Quran appears to talk of God sitting on a throne, all beings presented before God on the Day of Judgment, a Kursee (seat) of God beyond Sidratul Muntaha (the highest point where any being can go), and God shaded by the clouds, at times, descending on earth among human being.
Ibn Khalliqan has quoted from Shebi in his historical narration saying that he saw something very curious. I, Abdullah ibn Umar, Ibn-e-Zubayr, Mus’ab ibn Zubayr and Abdul Malik ibn Marwan were in front of Kaaba and we said that one of us shall go to the ‘rukne Yamani’ and holding it shall pray from God and his prayer will surely be answered. Abdullah ibn Zubayr got up and prayed: “God! You are great and we look towards you for all our needs. I pray to you in the name of your Arsh’s (highest abode in the skies) reputation, in the name of your face’s reputation and in the name of your Prophet’s reputation that I do not die but that I am the ruler and people salute me as Caliph.”
Sunan Ibn-e-Majah (one of the six authentic books of traditions) narrates from Abu Sayeed Khadri that the Prophet said that when you go out of your house for prayers, say this:
Allah, I pray to you by the haq (truly whatever belongs to them) of those who pray in your court and pray to you . . .
Who are the ones who have prayed in the God’s court? We have already shown to you that the Manifest Self (Paramatma), the first of the creations, was also the first of the worshippers. This Manifest Self had taken the task of leading the entire creation towards the worship of One Imperishable and Absolute God.
See what II.1.20 of Mundaka Upanishad says:
As a spider moves along the thread, as small sparks come forth from the fire, even so from this Self come forth all worlds, all divinities, all beings. Its secret meaning is the truth of truth. Vital breaths are the truth and their truth is it (that has been told here).
It has been clarified here that the Manifest Self (Paramatma) took the task of creation further and all worlds, all divinities (Devatas) and all beings have come forth from it, just as a spider moves along the thread or as small sparks come forth from the fire. This knowledge, forgotten now to both Hindus and Muslims, is regarded as extremely important and the secret meaning of this utterance is termed as the truth of the truth.
If so much of importance is attached to this knowledge, even termed as having a secret meaning, it is obvious that solution to our quest lies somewhere here only. The divinities so described serve as a link between God and us. Guardians of faith, possessors of all knowledge, pure and truthful ones, these Divine Beings ceaselessly strive to lead us towards the right path. It is they who interact with the human beings on behalf of God, who whether they are in heaven or when they take birth as humans on earth endeavour to reveal to us the right way and to guide mankind with the sole aim that man follows their path to reach God.
All the subsequent creations, including the human beings, are inseparably linked with these Divine Beings (referred to as Devatas); even our spirit (atma or rooh in Arabic) is inseparably linked with the Manifest Self (Paramatma) comprising of these divinities.
Certain Upanishads describe these Devatas as rulers of our organs of sense and action. Others state that a part of our self, that is ceaselessly trying to lead us to the right path, is an extension of the Self of these Divine Beings. Consciousness is courtesy them. We are related to these beings to such a great extent that life is meaningless without them; in fact, Gita states that a person who is unable to cognize this Self within his self is dead even when he breathes and one who is aware of this relationship is alive, even when he is physically dead.
Chapter IV of Svetasvatara Upanishad describes the process of creation initiated by the Absolute God ‘He’ in these words:
IV.I
He who is one, without any colour, by the manifold exercise of his power distributes many colours in his hidden purpose and into whom in the beginning and at the end the universe is gathered. May He endow us with a clear understanding.
All the worlds emanated from the Absolute God (Mahesh or Allah) and will finally converge into Him at the end of the universe. Quran also confirms that there was none but Allah in the beginning and none but Allah will remain in the end. Many colours in God’s hidden purpose have been described in the Quran (Surah Al-Baqarah), as well, in these words:
(This is) God’s Colouring and who is better than God in Colouring; while Him (alone) do We worship.
There is one more point. The Upanishad describes these Devatas by the words:
That indeed is the pure.
And Quran gives a verse where the God confirms to the purity of the Ahlulbayt, who are actually 14 in number, having 7 names.
Innama Yoridullaho Leuzheba Ankumrrijsa Ahlalbaite wa Yotahhirakum Tathira
Verily Allah desires to keep away all blemishes from you, O Ahlulbayt and keep you pure with perfect purification.
Heavenly world is possible only through the path of these door-keepers of heavenly world, as per Chhandogya Upanishad. And Mohammad said that Ali was the head of the men in the heavens, Fatima was the head of women in heavens and Hasan and Husain were heads of youths of the heavens. These five comprise the Ahlulbayt. In another universally accepted tradition, Mohammad said that Quran and Ahlulbayt will not get separated until they meet him in heavens. Intercession too has been ascribed to the Ahlulbayt in few traditions; thus the doorkeepers.
That the Devatas too have seven names can be seen from references like ‘the seven moving tongues of fire’. Also, you have seen earlier from Paingala Upanishad that the Devatas are 14; at other places, the same Devatas are referred to as Manus who too are 14 in number. In Brhad-aranyaka Upanishad, you have seen that the Absolute God created a Manifest Self in the form of Light or Noor. This Manifest Self desired to have another Self, and thus were two Selfs. Then there is talk of another Self by the name Aditi, suggesting that this was a Devi (female version). Then Radhakrishana has said the words used suggest progeny; this is followed by references to two types of sacrifices by two Selfs created out of progeny. Thus, one became 5 which later became 14, but had only seven names.
Interestingly, the first five of the Ahlulbayt were Prophet Mohammad, Ali, Fatima, Hasan and Husain. Later, 9 lineal descendants in Husain’s progeny were included to make 14 Ahlulbayt. These 14 also comprised group of 12 Imams; Fatima and Mohammad being the exceptions. The relationship that they had with each other was exactly similar to the relationship described in the aforementioned Upanishad. Prophet Mohammad clearly confirms his role as first of creations when he said:
I was the Prophet even when Adam was in the stage of creation.
And he confirms that Ali (his cousin, who later married his daughter Fatima) was also created at the same time:
I and Ali are the divisions of the same Noor.
And he said:
Fatima is of me and I am from Fatima.
Unable to understand this complex relationship foretold in the Vedas, there is a very curious debate at one place in Hindu scriptures wherein the person is puzzled as to how can a father’s brother, who is like a father, marry his daughter. Several mythological stories got built so much so that even till date dictionary describes Aditi as one who married to Aditya, but also tells that she was born out of an incestuous relationship with her father (May God forgive those who misunderstood this sacred relationship owing to their ignorance). There are 12 vicegerents to the Prophet with Ali being the first and the dictionary describes Adityas to be 12; Aditya meaning ‘the sun’.
When Fatima and Ali got married, the mention of marriage in Brhad-aranyaka got completed. And two sons of Fatima were Hasan and Husain, who are mentioned in Brhad-aranyaka as two types of sacrifices. Interestingly, Hasan’s life was sacrificed through poison while Husain sacrificed his life through sword at Karbala. Nine descendants in Husain’s progeny, take the count to 14.
Lest somebody think that due to this division, their powers diminished or they became dissimilar, Brhad-aranyaka Upanishad states that all Devatas are alike:
I.5.13
These are all alike, all endless. Verily, he who meditates on them as finite, wins a finite world. But he who meditates on them as infinite wins an infinite world.
And Mohammad said of them:
The first is Mohammad, the middle is Mohammad, the last is Mohammad, all are Mohammad.
And this knowledge is linked with salvation is talked about in once again in II.7:
He (who knows this) overcomes repeated death, death cannot get hold of him, death becomes his body, and he becomes one with these divinities.
You have seen earlier how Mohammad has linked Ahlulbayt with heaven earlier. In another tradition he says:
One who dies with love of Ahlulbayt dies a shaheed (i.e. he attains salvation).
Let us now see what the 7 names of 14 Ahlulbayt are:
Mohammad, the Prophet
Ali, cousin and also son-in-law of the Prophet
Fatima, daughter of Mohammad (married to Ali)
Hasan, son of Ali
Husain, son of Ali
Ali, son of Husain
Mohammad, son of Ali
Jafar, son of Mohammad, son of Ali, son of Husain
Musa, son of Jafar
Ali, son of Musa
Mohammad, son of Ali, son of Musa
Ali, son of Mohammad, son of Ali, son of Musa
Hasan, son of Ali
Mohammad, son of Hasan.
This is ‘the colouring of God’, that both Quran and the Upanishads talk about. This is also the ‘Golden Chain’ as per Tahirul Qadiri that emanated from the ‘Golden Egg’, as per the Upanishads.
Our view is that till the time of Krishna, people were far more knowledgeable about the identity of Devatas, to the extent that they had begun worshipping the Devatas, something that Krishna ridiculed tooth and nail. But in the succeeding period people forgot the identity of these Devatas and their true role in creation.
What circumstances forced the worship or knowledge of Devatas to wane from our lives is not known with certainty. However, whether it was the Pandavas, the Kauravas or the revered saints of the time like Bhishma and Drona, all knew far more about the Devatas than what we know now. That is why Arjuna, who is asking questions wherever he does not understand a point, is silent when Krishna mentions Devatas, Prajapati (Lord of the peoples) or talks of Indra’s heaven in Gita. Truth is that Gita has even allowed the worship of the Devatas to some extent, though terming it as ‘unorthodox’. This is in spite of the fact that the entire teachings of Gita revolve around establishing the worship of One Absolute God and negating all pseudo-gods that were being worshipped by the people of time.
Till now, we have seen the concept of trinity or triad, as given in the Gita. We have seen that the one who is doing the talking in Gita is the Manifest Self (Paramatma) who is talking of an Absolute God, towards whom we all must submit ourselves in worship. This Absolute God is referred to in Third Person. The Manifest Self is the creator of the Devatas and the rest of creations emanated from the Devatas and it is they who manage the affairs of the universe; this has been clearly stated. The Manifest Self says that the worship of Devatas is the unorthodox way of worship and calls for complete submission to the Manifest Self while worshipping the Absolute God. What does complete submission to the Manifest Self means? This means that the Manifest Self (Paramatma) seeks blind obedience to the rules and regulations framed by it once the person has used his wisdom to identify the true path. Or in Upanishadic words, it means acknowledging and treating the Devatas (who together comprise the Manifest Self) as leaders of our organs of action and senses.
Muslims believe in the presence of one Imperishable, Invisible, Formless, Absolute God referred to as Allah. Quran says that when this Allah wished to create, He said ‘kun’ (let it be) and all the cosmos came into origin. Consequent to this ‘kun’, Quran talks of creation of Adam and says that Adam was created with ‘His’ own hands. Not much is described of the process of creation that ultimately resulted in the birth of first of the human beings (Adam). It is the Upanishads and Puranas which shed light on this intervening phase in greater detail. Only through their study, we will be able to understand the process which led to the creation of Adam. They talk of the formless (nirakar) Absolute creating a manifest (saakar) form - Manifest Self or Paramatma - and process further leading to creation of Brahma (also referred to as Prajapati or Vishva). Brahma divided manifold to create the Devatas and consequent to this the first of the human beings got created.
We will prove here that the aforementioned process is present in the Quran too, but Muslims, owing to their ignorance, and owing to the fact that they left the true preachers of Quran quite early, couldn’t understand the real teachings of Islam.
It was the Manifest Self of God that sent Prophets and appointed Messengers in this world when it saw that man had deviated from the true path that led to God. It is not possible for Muslims to deny that the Noor (spirit or light) of Mohammad was in existence from the time prior to the creation of Adam.
The Prophet said:
I was the prophet even when Adam was in the stage of creation.
Even Quran confirms this when Chapter Az-Zukhruf (Ornaments of Gold), verse 81 says:
Say (O’ Our Apostle Mohammad): “If there be for the Beneficent God any son, I am the first of the worshipers (to Him).”
A segment of Muslims use a quote of Mohammad to claim that it were the Noor (Light) of the Pure and Infallible Ahlulbayt which were shown to Adam at the time of his creation; something that is also referred to in the Quran. And we are of view that it was the Manifest Self in whose presence Prophet Mohammad went on the night of meraj (ascent) to heavens.
There are several questions that the Muslims cannot answer unless they believe in the presence of Manifest Self. meraj (Prophet Mohammad’s ascent to the skies) is mentioned in Quran. Quran describes the location in detail, right till the presence of a tree and garden at the entrance. Traditions even describe of Gabriel (the angel who accompanied Mohammad from earth to heavens) talking of his incapability of going any further but Mohammad went to face the ‘God’ alone. If the God of the Muslims is Invisible and All-Pervading, as they believe, why was it that their Prophet had to go to a particular place in the heavens to meet Him? Unable to find a proper reply, some Muslims started saying that Mohammad had not visited heaven in his body but only his soul went to heaven while Mohammad was sleeping. But these Muslims are unable to give reasonable arguments why, if this was the case, Quran emphasizes on presence of material things like tree, garden and a distance of ‘two spears or even lesser’. Since the Muslims are far from truth regarding true understanding of Divine Creation Plan, they remain confounded.
Those Muslims value those traditions of Mohammad which talk of a seat of power for God too are confounded. How can these Muslims explain these traditions when their God is invisible and unmanifest?
Mohammad is said to have split the moon in two and returned the sun, after it had set. If Mohammad was a common mortal man, as Wahabis claim him to be, how can such traditions be described?
On the Day of Judgment, it is said that the men and women will be presented before their God. If the God is invisible and present everywhere, in whose presence will all the people be presented?
As regards to the relationship of the Manifest Self (Paramatma, or the highest spirit) with the Prophets, Quran (Surah Ghafir, verse 15) clearly states that the Rooh (atma or spirit) is responsible for all guidance. Allama Tabatabai too agrees to this but says in ‘Tafseer-e-Meezan’ that this Rooh (atma or spirit) is put inside those chosen as rasools (Messengers). Another proof of this is that it was the Rooh (atma or spirit) that was blown inside Adam – the Prophet. Surah Nabah (Ayat 37) of the Quran further states that Rooh is a manifest identity and talks of a time when this Rooh will stand with the angels in a queue. Unable to understand the real truth, Muslim scholars interpret this Rooh (spirit) to be the Angel Gabriel, without even thinking for a while that the same verse talking of Rooh is referring to angels as a different entity.
Fact is that Muslims know very little about the constitution of this ‘Spirit’, even though Quran has talked about it on few occasions. The spirit mentioned here is nothing but the Divine Spirit (Paramatma) or the Manifest Self created by God as an intermediary between man and the Absolute UnManifest God.
Chapter Al-Hajj (verse 16) of Quran states the concept of Avatar in these words:
And thus have We sent it down, as signs manifest, and that verily God guideth whomsoever He intendeth.
And verse 32 says:
That (shall be so); And whoever respecteth the signs of God verily it is (the reflection) of the piety of the hearts.
Verse 51 even talks of a punishment to strive to invalidate the signs of God:
And those who strive to invalidate Our signs they shall be the inmates of the flaming (Hell) fire.
Verse 52 confirms that Satan has tried to enforce error whenever apostles or prophets came to deliver the message. But it is confirmed that eventually God will annul all the work of Satan and the signs of God will get firmly established in the heart of people.
And We sent not before thee (O’ Our Apostle Mohammad!) any apostle or prophet, but when he recited (the message) the Satan did cast his recitation (to create error); But annulleth God that which the Satan casteth, then God doth establish His signs; And verily God is All-Knowing, All-Wise.
Interestingly, third Brahmana (Chapter) of Brhad-aranyaka Upanishad tells how, when the demons knew that the Devatas would overcome them, they tried to pierce evil everywhere. This is so because the demons were created for this purpose alone. Initially they succeeded in corrupting the knowledge from the speech, eye, ear, mind and life-breath but when the demons wished to obliterate the knowledge from the vital-breath, they themselves were vanquished and the Devatas were victorious.
Surah Al-Baqarah too talks ill of those who disbelievers in God’s signs:
And verily We sent down unto thee clear signs, but none disbelieveth in them but the perverse.
Those Muslims who claim that by sending down a sign, sending down of Quran is meant should note the following verse of Surah Ad-Dukhan, which talks of signs in plural:
And when he cometh to know any of Our signs he taketh it in jest; These shall have a disgracing chastisement.
Behind them is hell, and shall avail them not aught of what they did earn, nor those whom they took as guardians besides God, and for them shall be a grievous chastisement.
Eventually, signs of God are the same as the Light of God or the spirit that descended on earth. Man would try to cause harm to these signs but God will punish the infidels and He will perfect His Light. Surah al-Bara’at says:
Intend they that they put out the Light of God with (the blow of) their mouths, and disdaineth God save that He perfecteth His Light, though may detest it the infidels.
It is evident that God Himself saw to it that His Light (Noor) was perfect. And it is said that the infidels won’t like this knowledge to come to the forefront. Since God had already perfected this Light (Noor) of His, the verse of purity was revealed regarding the Ahlulbayt, who were truly the bearers of that Noor on earth. Had there been no tradition of Mohammad linking himself and the self of Ali to that Noor, there was reason to disbelieve.
Innama Yoridullaho Leuzheba Ankumrrijsa Ahlalbaite wa Yotahhirakum Tathira
Verily Allah desires to keep away all blemishes from you, O Ahlul-bayt and keep you pure with perfect purification.
Now see the succeeding verses from an Upanishad in succession:
I.2
Time, inherent nature, necessity, chance, the (five) elements, the womb or the person be considered as the cause? It cannot be a combination of these because of the existence of the soul. Even the soul is powerless in respect of the cause of pleasure and pain.
I.3
Those who followed after meditation and contemplation saw the (Devatma-sakti) self-power of the Divine hidden in its own qualities. He is the one who rules over all these causes from time to the soul.
I.4
Him (the self-power or Devatma-sakti), whose one rope is manifold.
See how clearly this Upanishad states that the self-power (devatma-sakti) created by Brahman (the God) is one that moves this universe. It is stated that the rope of this self-power is manifold, thereby confirming that more than one Devatas comprise this self-power. You have also seen earlier that Svetasvatara Upanishad had said:
All these affairs, including life and death, creation and destruction, and sending of the Messengers to lead us to the worship of Absolute God are in the hands of the Devatma-sakti; the Manifest Self with manifold rope (several Devatas).
Quran says:
Hold fast, all of you together, to the cord (rope) of Allah.
It gives a mental impression that a rope is hanging from the heaven so that those who are below on the ground (earth) may climb up, by holding it, and reach the presence of the Lord to seek His nearness. This rope is also the inverted tree of Gita.
Abu Sa-id Khudri reports that he heard the Holy Prophet saying:
I leave behind me, among you, two ropes. If my people hold fast to these two ropes, after me, they shall not go astray. They are the book of Allah, hung from the heaven unto the earth, and my Ahlulbayt. One of them is greater than the other. Be it known that these two shall never be separated from each other; and joined together, they shall meet me at the spring of Kausar (in heaven).
Tafsir Kabir and Durr al Manthur
In another similar declaration, known as Hadees-e-Saqalain, the Prophet stated:
My Ahlulbayt, among you, are like the ark of Nooh (Noah). He who sails on it will be safe, but he who holds back shall perish.
Another interesting observation is that Upanishads confirm that the rest of beings were created through the Devatas (Noor or Light). You are invited to read Hadees-e-Kisa in which God says that He created the moon, the sun, the stars and all things merely in love of his Ahlulbayt (the creations from Noor).
Thus we see that both the Hindu and Muslim scriptures are unanimous that a direct relationship was created between the selfs of all the animate and non-animate life on earth and the Manifest Self whose constituents are the fourteen Pure Ones – the Devatas, who had seven names. It is this Manifest Self which does the talking in Quran and Gita and it is Its self-imposed duty to lead all creations to the worship of Absolute God.
Chapter IX-34 of Matsya Purana again shows a link between Devatas and Manus:
I have explained to you something about the past and future Manus, O King! Similarly commencing from the age of Devatas, in the 994th age, the afore-mentioned fourteen Manus rule in succession. In their time, they play their part in the creation of the moveable and immoveable objects, and afterwards attain final rest with Brahma, at the end of the age. They (the Manus), after 1000 ages, shall be absorbed in Brahma and be joined to Vishnu.
The very fact that Quran decided not to talk about the intervening period till the creation of Adam can be understood from the fact that it has also not talked about the creation prior to Adam though the conversation of Angels with God at the time of creation of Adam is ample proof that there were certain creations prior to creation of human beings. The angels had asked the God whether He was going to create someone who would cause bloodshed on the earth. This and the fact that Satan is traced to one such earlier creation is ample proof that there are certain things that Quran has not referred to purposefully.
As there is not much information available, Muslims find it difficult to explain why words like ‘creating with one’s own hands’ are described, why there is mention of a God’s seat in front of which all beings will be produced on the Day of Judgment and why Mohammad had to go to a particular place high up in the heavens, to be present in front of His Creator. If the God is Formless and All-Pervading, how can these accounts and many others that have come to us as part of Prophet Mohammad’s sayings, be true. Answer to this apparent paradox lies in believing that there indeed is a Manifest Self of God, which is responsible for framing all the rules, all the obligations, all the rites and rituals of the True Path, so that the created beings come to the path of worship of the Absolute Formless God. It is the Manifest Self from where the creation further proceeded and kept on expanding, first through creation of Devatas and then through the creation of the rest of beings, who all are irrevocably linked somehow with the Noor (Devatas). And Devatas are the manifest proofs of God who are given the task of running the affairs of the cosmos.
Accepting this would solve the puzzle to all the questions.
But how can the Muslims, who have been criticizing the concept of triad or trinity for past fourteen hundred years, accept this merely because some unknown writer is saying so? How can the Muslims accept a ‘foreign’ belief, which was until now related to the Hindus and to some extent Christians, without some concrete proofs? We will have to give proofs from Quran itself, the most authentic of Muslim books and one that is undoubtedly divine in origin for the Muslims to accept what we are saying.
This is to be noted that the literary genius of Quran itself is said to be a miracle and no Muslim can ever say that Quran could have a grammatical or syntax error or flawed construction in the sentences. In fact, Quran itself presented its shortest chapter as challenge to all humanity and said that if anybody is of view that Quran is not divine and was the product of Mohammad’s own imagination, then he is invited to compose one chapter equal in eloquence and literary genius to the shortest chapter of Quran (al-Kausar), merely having five lines.
Let us now see whether the Quran too talks of the presence of Absolute God and Manifest Self as two distinct identities where it is desirable to worship the Absolute God and abide by the path laid for us by the Manifest Self (Paramatma) that further carried forth the process of creation.
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The Great Secret
We have seen from Gita and Upanishads till now that it is the self-imposed duty of the Manifest Self (Paramatma or the Highest Spirit) to lead all creations towards worship of the Absolute God. The Manifest Self framed rules and regulations for man to follow; the Manifest Self sent Prophets and appointed messengers and when need be, the Devatas came to take birth in human form (referred to as the ‘Rule of God’ by Jesus); in short, the Manifest Self showed and lead the way to the worship of Absolute God. We have also seen how the subject moves from First Person to Third Person in Gita and Upanishads.
Let us try to find if the same arrangement exists in Quran as well. If the same arrangement exists, where the First Person doing the talking is showing the way to the worship of the Third Person – the Absolute God – Muslims will have to believe that Gita and Quran are from the same source and more importantly that a Manifest Self was created by the Absolute God and from it emerged the Devatas (Noor) and from them the rest of creations.
Let us see the verse that we have already mentioned earlier:
(This is) God’s Colouring and who is better than God in Colouring; while Him (alone) do We worship.
See for yourself. God’s colouring is being talked about and the one who is doing the talking in Quran in First Person is talking of someone else in Third Person by the word ‘Him’, whom even the Manifest Self worships.
It is to be clarified that the presence of a Manifest Self or the enhanced role of Ahlulbayt in their Noor or Light state in managing the affairs of this Creation should not be confused with the duality of the Creator. Quran says that life and death is courtesy the Creator, who is One, but at the same time, death is attributed to the angel of death and at another instance this work has been attributed to the angels accompanying the angel of death. If the angel is powerful enough to give death, this does not mean that the angel will become God.
Fact is that the presence of Devatas (Noor) and the Manifest Self only strengthens the Might of Absolute God. The might of a ruler is seen by the might of his forces and their commanders. If angels are the forces and the Devatas and all powerful Manifest Self are their commanders, and they appear to be so powerful, so much so that a lot many people confused them to be gods, we can only guess the real might of the Absolute God, who is Creator of such powerful commanders (the 14 Noors) and foot soldiers (angels). It has been said time and again that our capabilities are insufficient to fathom the true might of the UnManifest Absolute God. If there remains any doubt, the Manifest Self itself is confirming that ‘We’ too worship that Absolute All-Powerful, All-Pervading, UnManifest God.
A very interesting example is from Chapter Al-Hajj (verse 16) that we have given earlier:
And thus have We sent it down, as signs manifest, and that verily God guideth whomsoever He intendeth.
It is clear that one who sent the Manifest Signs to earth is the Manifest Self in First Person (see the word ‘We’) and this has been done because God in Third Person intended so.
Wherever there is talk of sending of signs, it has been given in First Person:
And verily We sent down unto thee clear signs, but none disbelieveth in them but the perverse.
Or:
And when he cometh to know any of Our signs he taketh it in jest; These shall have a disgracing chastisement.
But the subject continues to return to the God in Third Person, who is the ultimate aim of all worships.
Intend they that they put out the Light of God with (the blow of) their mouths, and disdaineth God save that He perfecteth His Light, though may detest it the infidels.
You are requested to read the entire Quran to see how this shift from First Person to Third Person and back is present all through. Absolute God in Third Person is being described as the One, the Needless, the Lord of the Dawn, Lord of the people, King of the people and God of the people. Surah Al-Falaq also gives a hint that He is also the creator of evil. If evil or forces of Zulmat (darkness) are the creation of God (whose most manifest proof is Satan), there must be forces of good too created by God (whose greatest champions are the forces of Light or Noor; the Devatas of the Upanishads, Vedas and Gita). We say this because Quran has repeatedly talked about Noor (forces of Light) and Zulmat (forces of Darkness) and all the commentators agree that Noor and Zulmat are not the physical day and night.
Question arises is that if God is being referred to in Third Person by words like ‘He’, ‘His’ and ‘Him’, then who is doing the talking in Quran. Surely, Prophet Mohammad is not doing the talking as he is referred to in Second Person by words like ‘You’, ‘Your’. Is this pattern not similar to what we saw in Gita?
Muslims believe Quran to be the composition by God. If that is so, the God must talk about Him in First Person. But that is not so. God (Allah) is being described as ‘He’ in Third Person. Even that could be acceptable, considering that Quran was to be revealed on Mohammad and when recited by Mohammad and the rest of humanity, God becomes an entity in Third Person. But what logic will you give to explain the fact that the verses of Quran sometimes speak of God in Third Person and at other times talk of the creator in First Person with sentences like ‘We sent the messengers’, ‘We created Adam’ and so on. As you read, you will find that there is a definite pattern behind usage of Third Person and First Person, something that the commentators have not been able to understand till date.
Can there be error in the work of God? Surely, no! Can God be blamed for forgetfulness? Surely, no! You cannot say that owing to the fact that there are several thousand verses God forgot that He talked in Third Person in the earlier verse and used First Person at another instance. As you proceed with reading, you will find that there are cases where First Person and Third Person have been used in one sentence alone. For instance, verses like ‘We created you so that you worship Him (Allah)’ and many other similar verses are there which prove our logic that the Manifest Self created Adam and the rest of beings and also framed the rules of the Straight Path, sent Messengers and revealed books like Quran and others, so that greater number of people come to the worship of God. Naturally, the forces of Zulmat, also creation of God, are constantly working to lead mankind away from the worship of God, as has been said in Quran itself in the dialogue between Satan and God, and the role of the Manifest Self is to show the way to obedience and worship. Cognizing this relationship between man and his self with the Manifest Self and further the relationship of Manifest Self with the Absolute God and then acting in right earnest, refraining from wrong, elevates a person to an extent that his self becomes one with the Manifest Self. That level of spirituality is salvation or moksha or nijaat.
The most interesting example which in most clear words describes the true relationship of the Manifest Self, which sent the Prophets and was responsible for revelation of Quran, is present in Chapter Az-Zukhruf (Ornaments of Gold), which clearly state that even those who have revealed the Quran and are calling themselves as ‘We’ will have to return to their God and hence it is wrong to assign a partnership of these ‘We’ with God as they are just the servants. See for yourself (verse 3 onwards):
Verily, We have made it an Arabic Quran that ye may understand.
And verily it is in the Mother-Book (which is) with Us, Most Exalted (it is), full of Wisdom.
What! Shall We then turn away from you the Reminder wholly for ye are a person extravagant?
And how many did We send of Our prophets among those gone before.
And there came not unto them a prophet but at him they used to mock.
Then We did destroy those mightier than these in strength, and hath gone (such) examples among those gone before.
And if thou shouldst ask them: “Who created the heaven and the earth?” Certainly would they say: “Created them the All-Mighty, the All-Knowing,
He Who made for you the earth (as) a cradle and hath made therein ways for you that ye might be guided aright.
And He Who sendeth down water from the heavens in a measure; then raise We with it a county which is dead (dried), even so shall ye be brought forth (from your graves on the Day of Resurrection).
And He who created pairs in all things and made for you of the ships and the cattle that ye may ride on,
That ye may mount on their backs, then remember ye the bounty of your Lord, and when ye mount on it and say ye: Hallowed is He Who subjected this unto us, and we (by ourselves) were not able to attain this,”
And verily We, unto our Lord, shall return,
And (yet) they assign unto (some) of His servants a partnership with Him; Verily man is an open ingrate!
It has been clearly said that the Manifest Self too has to return to its Lord and it is wrong to assign any partnership of the Manifest Self with God and those who are doing so are on the wrong. In fact, the Manifest Self has called itself the servant of God. Just ponder, where do we stand?
Those expert on Quran say that the shift from First Person to Third Person is purely to enhance emphasis and give few examples from then Arabic language to show that similar pattern had been followed by a few poets of Arabic as well. We have several reasons to contradict this view.
It is possible that Satan, who has always weaved a web so as to distract the human beings from the Straight Path might have influenced a few poets to write poetry in similar pattern so as to confuse the later day commentators of Quran. But how will you explain the fact that the pattern followed by Quran in Arabic is exactly the same as the pattern followed by Gita in Sanskrit. Or for that matter, how will you explain when the First Person ‘We’ talks of worshipping God in Third Person. Even in the aforementioned verses, the Manifest Self describes its role in the creation claiming that ‘we’ sent the prophets, ‘we’ destroyed the mighty, while ‘He’ sent down the water in the form of rain ‘we’ raised a country and after saying all this clarifies that “Verily We, unto our Lord, shall return,” and goes on to say that despite this some people assign partnership of “His servants” with him. Then, such men are ridiculed by the line, “Verily man is an open ingrate!” We ask the commentators who claim that shift from ‘We’ to ‘He’ has been done merely to enhance emphasis how will they explain when God says that He is the servant of God or when God says that He has to return to God. After all, they claim that the usage of ‘We’ is for God only!
Despite such vivid examples telling the exact relationship of God and the Manifest Self, we fail to understand how all the ‘experts’ on Quran till date have not unearthed the ‘secret’. The only reason that comes to mind is that Satan has said clearly that he would sit on the Straight Path and divert pursuers of truth from this path. Each time scholars sat to understand the Quran, their understanding and reasoning capabilities were misguided from true path by Satan.
Forces of Zulmat too are creation of Manifest Self, as are the forces of Noor or guidance. These two forces are constantly at work and are directly related to our self within our body.
Verse 32 still confirms that the Manifest Self enjoys a very high position:
What! Do they distribute the mercy of Thy Lord? (It is) We Who did distribute among them (even) their livelihood in the life of this world, and We did raise some of them above the others in rank, so that some of them may take the others in subjection; and the mercy of thy Lord is better than whatever they hoard.
It is clearly said that ‘We’ distribute the mercy of ‘Thy Lord’. Unfortunately, we couldn’t understand till now!
Verse 33-35 say:
And were it not that all people had been of one (evil) way of life, We would certainly have provided those who disbelieve in the Beneficent God, (To make) for their houses, roofs of silver and the stairs on which they ascend,
And the doors of their houses, and the couches on which they recline,
And ornaments of gold; But all these are only the provisions of the life of this world;
And the hereafter unto thy Lord is for the pious ones.
And verse 36 says:
And whosoever is blinded against the remembrance of the Beneficent (God), for him We appoint a satan and he shall be his close companion.
Manifest Self is even powerful over Satan; this gives credence to our belief that even Satan has been created by the Manifest Self for a particular purpose. If there would have been no Satan, there would have been no Straight Path and no test for us all. Noor (or Devatas) and Satan are torchbearers of two opposite paths, both created by the Manifest Self.
Now see verse 37 onwards:
And verily (the satans) turn them away from the (right) path, and deem they that they are guided aright.
Until when cometh he unto Us, he would say: “(O’ Satan!) would that between me and thee there were the distance of two Easts!” (What) an evil companion is (Satan)
And never shall it profit you on this day, since ye did injustice, that ye be partners in the chastisement.
What! Canst thou then make the deaf hear or guide the blind and him who is manifestly astray?
Even if We take thee away then verily shall We exact retribution from them,
Or We shall show thee that which We have promised them for verily We are over them (fully) Powerful.
Therefore, hold thou fast what hath been revealed unto thee, Verily, thou art on the Right Path.
Verse 45 is even clearer:
And ask thou those of Our apostles We sent before thee: Did We appoint besides the Beneficent God any gods to be worshipped?
Can there be a better example? Why couldn’t we understand till now? Manifest Self sent the prophets and makes it clear that it didn’t appoint any other god but the Beneficent God to be worshipped. But people got astray and handed over their self to the forces of Darkness.
Even Chapter Ad-Dukhan (The Smoke) propagates the same relationship. Verse 3 onwards says:
Verily We sent it down on a Blessed Night – verily We have ever been warning –
Therein are made distinct all wise affairs,
(Becoming) a command from unto Us;
Verily, We are the senders (of mercy and peace).
A mercy from Thy Lord; Verily, He is the All-Hearing, the All-Knowing.
The Lord of the heavens and the earth and whatever is between them two, if ye be sure in faith.
There is no god but He; He giveth life and causeth death; your Lord and the Lord of your fathers of yore.
Al-Jasiyah (The Kneeling) even confirms that those meant by ‘We’ were merely reciting the signs of God (referred to in Third Person as ‘He’) and that these ‘signs’ have been there both in the heaven and on earth. See verse 3 onwards:
Verily in the heavens and the earth are Signs for the believers.
And in your (own) creation, and what He scattered in the earth, of the animals, are signs for a people sure in faith,
And in the alteration of the night and the day, and what God sendeth down from heaven, of the sustenance, and (in His) giving life thereby to the earth after its death, and (in) the changing of the winds, are signs for a people who understand.
These are the signs of God recite We unto thee with truth. Then in what (other) argument after (rejecting) God and His signs, would they believe.
Surah Al-Bayyinah (The Clear Evidence) refers to the God in Third Person and even says that there will be a time when Clear Evidence will come and the divisions among the people who were given the Book will disappear; and then those who will disbelieve will be destined for a great punishment.
Those who disbelieved from among the people of the Book and the polytheists could not have separated themselves (from the falsehood) until came unto them the Clear Evidence,
(In the) Apostle from God reciting (unto them) the Purified Scripture,
Wherein are the decrees (correct and) strong.
Nor were divided those who were given the Book but after had come unto them the Clear Evidence.
Yet was not enjoined on them but that they should worship God (alone) in perfect sincerity, in religion (only) unto Him (Allah), and that they give away the poor-rate, and that, is the religion (correct and) strong.
Verily those who disbelieve from among the people of the Book and the polytheists shall be in the fire of hell, to abide therein. And it is they who are the worst of creatures.
Verily, those who believe and do good deeds, it is they who are the best of creatures.
Their recompense unto their Lord shall be gardens everlasting, ‘neath which flow rivers, to abide therein for ever. Well pleased is God with them and they are well-pleased with Him; That is for him who feareth his Lord.
See how God (Allah) is being talked about in Third Person. ‘Unto Him’ one should focus worship; God (Allah in Third Person) is pleased with such people and so on.
Now see Al-Qadr (the Grandeur):
In the name of God the Beneficent the Merciful
Verily, We sent it (The Quran) down in the Night of ‘Qadr’!
What can make thee know what the Night of ‘Qadr’ is?
The Night of ‘Qadr’ is better than a thousand month!
The Angels and the Spirit descend therein by the permission of their Lord, with (decrees) of all affairs
Peace is (the whole Night)! Till the breaking of the dawn!
‘We’ and not ‘He’ sent the Quran so that people turn towards worship of ‘Him’ – the Allah. ‘We’ is the Manifest Self of God, creation of highest level of none else but God, one that is the creator of rest of creation including the human beings.
Those who believe that by ‘spirit’ angel Gabriel is meant are on the wrong. This is firstly because angels have been collectively described already and there is separate mention of the Spirit descending on earth, by the permission of God. Moreover, there is a tradition related to Imam Ali in Bihar-al-Anwar, in which Ali has categorically stated that Gabriel is not meant when spirit has been talked about.
A very interesting example is Al-Alaq (The Clot) which refers to the God in Third Person all through but when talking of the disobedient, it says ‘We shall surely drag him by the forelock’, thereby confirming that the Manifest Self will give punishment to those who do not worship the Absolute God.
In the name of God the Beneficent the Merciful
Read thou! (O’ Our Apostle Mohammad!) In the name of thy Lord [Third Person] Who created (Every thing in
the Universe)
He [Third Person] created man from a clot!
Recite (Thou O’ Our Apostle Mohammad!) And thy Lord [Third Person] is the Most Honourable!
(He) Who [Third Person] taught (to write) with the Pen,
(He) taught man what he knew not!
Nay! Verily man is wont to rebel!
As he deemeth himself needless!
Verily unto thy Lord (alone) [Third Person] is the return!
Hast thou seen the man who forbiddeth?
A servant when he prayeth?
Hast thou seen if he were rightly guided?
Or enjoined piety?
Hast thou seen if he belieth the Truth and turneth (his) back?
Knowest he not that God [Third Person] seeth?
Nay! (let him beware!) if he desisteth not, We [First Person] shall surely drag him by the forelock!
Isn’t it clear? ‘He’ is the Lord and if you belie the Truth ‘We’ will drag you by the forelock. The message is clear and visible!
Another clear example is At-Tin (The Fig), where ‘We’ created the man and ‘God (Allah)’ in Third Person is the judge of all - even the judges. There is an Upanishad which says that the Manifest Self further created more beings because it wanted that there should be greater number of people worshiping the Lord of the Manifest Self – the Absolute God.
In the name of God the Beneficent the Merciful
By the Fig and the Olive!
By the Mount Sinai!
And by this City (declared) Inviolate!
Indeed We [First Person] created man in the best structure.
Then We [First Person] reverted him to the lowest of the low,
Save those who believe and do good deeds, for them shall be a recompense incessant.
(O’ man!) What then can make thee belie after this the Final Judgment?
What! Is not God [Third Person] the Judge of the judges?
God is said to be the Judge of the judges. And the talk is of Final Judgment. Is it not clear that judges on the day of Final Judgment will be certain beings other than God and God is the judge of those judges? No doubt, the Manifest Self will be the judge and God the judge of Manifest Self.
Upanishads have said clearly that the creation proceeded from the Manifest Self and the God became the Creator of all because He is the creator of the Manifest Self itself. It is the Manifest Self who created man in the best structure but reverted those to the lowest of the low who belied and did wrong deeds. It is the Manifest Self which will give the final verdict on the Day of Judgment.
We can go on citing this change from First Person to Third Person and vice versa Surah (Chapter) after Surah (Chapter) in the Quran. What’s more, at all times the worship is upheld of God in Third Person whereas wherever sending the Messengers, giving the punishment or similar things are mentioned, First Person is used. Yes, there are times when creation is talked about in First Person at one place and in Third Person on other occasions. We have already given the reason for this and only one example will suffice our point. At a place in Quran, even the present commentators, who were never able to understand what is being talked about, translate a verse as ‘No doubt, we too give birth and death’. If it was the God who was doing the talking then why use the word ‘too’?
Let us see whether the same pattern exists in longer surahs of Quran as well. We begin with Surah Al-Hajj (The Pilgrimage). The Surah begins with referring to God in Third Person by saying:
O’ ye People! Fear ye your Lord! Verily, the quake of the Hour (of Doom) is a thing tremendous!
But in the fifth verse itself, First Person is used when it is said:
O’ people! If ye be in doubt about (your) rising again (resurrection), then (reflect ye that) verily We created you from dust, then from sperm, then from a clot, then from a lump of flesh, formed and (sometimes) part unformed that we may manifest (our power) unto you, and We cause to stay in the womb what We will until an appointed term, then We bring ye forth as babes, then (foster you) that ye reach your maturity; and of you is he who is caused to die, and of you is he who is brought back to the feeblesh (state of) old age that he knoweth not aught after knowing (much), and ye behold the earth dried, dead, but when send We down on it water, it is stirred (to life) and swelleth up and produceth every kind of attractive herbage (in pairs).
And in the next verse itself (verse 6), God is again mentioned in Third Person, when it is said:
This is because Verily God, He is the Reality, and because verily He giveth life unto the dead, and because verily He, over all things hath power.
Verse 7 and 8 talks of God in Third Person but verse 9 again talks in First Person:
7
And that the Hour (of Resurrection) is coming there is no doubt therein and that God will raise up those in the graves
8
And among the people there is he who disputeth about God without knowledge and without any guidance and without any enlightening book,
Verse 9 is even more important as it refers to God in Third Person and also talks of ‘We’ in First Person:
Turn away haughtily that he may beguile (others) from the way of God; For him in this world is disgrace and We shall make him taste on the Day of Judgment the punishment of the burning (Hell fire).
And subject returns to God in Third Person in verse 10:
(And unto him will be said): “This is for what sent before thy two hands, and that (verily) God is not unjust to His servants.
Likewise see verses 14 and 16:
14
Verily God will admit those who believe and do good deeds, into gardens ‘neath which flow rivers; Verily God doeth what He intendeth.
16
And thus have We sent it down, as signs manifest, and that verily God guideth whomsoever He intendeth.
Here too, First Person and Third Person have been used in the same verse. Manifest Self sends down manifest signs on earth for guidance of mankind. They may be in form of book or revered men.
Also see verses 23 to 26 which start with talking about God in Third Person and when the subject comes of sending Prophets or guiding them or making of the Mosque on earth, First Person is used.
23
Verily, God will admit those who believe and do good deeds, into gardens ‘neath which flow rivers, adorned shall they be therein with bracelets of gold and with pearls; and their raiment therein shall be of silk.
24
For they (in this life) are guided unto goodly words, and they are guided unto the path of the Praised One [Third Person].
25
Verily, those who disbelieve and obstruct (people) from the way of God and from the Sacred Mosque (Masjidil-Haram) which We have made alike; for the dweller therein as well as the stranger; and whoever doth intend to wrong therein unjustly, We will make him taste of a grievous chastisement.
26
And (remember O; Our Apostle Mohammad!) when We fixed for Abraham the place for the House, (saying): “Associate thou not with Me aught, and cleanse My House for those who make the circuits and stand in prayer, and bow and prostrate themselves (unto Me)
And verse 31 clearly states that God is One and nothing should be associated with Him:
Being upright for God, not associating (anything) with Him; whosoever associateth with God, is like that which hath fallen from heaven and (a vulture) bird snatched it away or the wind wafted it to a distant abyss.
See how the subject was of associating anything with God; therefore, it was but necessary that the true position of the Signs of God is clarified. Verse 32 clarifies that signs are to be respected while God has to be worshipped. It is nearly the same thing that Krishna said in Gita:
That (shall be so); And whoever respecteth the signs of God verily it is (the reflection) of the piety of the hearts.
When talking of formulating the rituals, First Person is used thereby suggesting that the rituals have been formulated by the Manifest Self so that mankind comes to the worship of God (in Third Person). See verse 34 and 35, which vividly describe this through the repeated change in Person:
Unto every people We have prescribed a rite (or devotion) that they may mention the name of God on what He hath provided them of the cattle quadrupeds, (as their sustenance) so your God is One God, so unto Him submit ye (all) yourselves; and thou (O’ Our Apostle Mohammad!) give glad tidings unto the humble ones,
Who, when God is mentioned, get thrilled their hearts (with awe for His Glory); and the steadfast on what befalleth them, and the establishers of prayer and of what We have provided them with they spend (benevolently).
Is it not clear again? We provided you with things that you need so that you bow down to the glory of God. Likewise, verse 36 says that ‘We’ - the Manifest Self - made various things as signs of ‘God’.
And the camels We have made them for you among the signs of God, for you in them is good; so mention the name of God on them (when they are drawn) in rows (to be sacrificed); and when fall they down (sacrificed), on their sides, eat of them and feed the contented (poor ones) and the beggar; thus have We subjugated them unto you that happily ye may give thanks.
Hope you are noting the change from First Person to Third Person and vice versa. See verse 41:
Those, if We establish them in the earth, will establish prayer and pay the poor-rate and enjoin good and forbid evil; and unto God (alone) is the sequel of (all) affairs.
Messengers were sent by the Manifest Self and also wrath sent by it. See verse 42:
And if they belie thee (O’ Our Apostle Mohammad) then indeed have belied before thee the people of Noah and ‘Ad and Thamood (the prophets sent unto them),
And 45 says:
So how many of towns We did destroy while they were unjust, and (their walls) have fallen down over their roofs, and (how many a) well abandoned and (even) lofty castles (ruined).
And see verse 51, where it is clearly said that the punishment will be given by the Manifest Self for disobeying it, in regard to commands related to the worship of the Absolute God:
And those who strive to invalidate Our signs they shall be the inmates of the flaming (Hell) fire.
Verse 52 too clearly tells shows the role of Manifest Self and God:
And We sent not before thee (O’ Our Apostle Mohammad!) any apostle or prophet, but when he recited (the message) the Satan did cast his recitation (to create error); But annulleth God that which the Satan casteth, then God doth establish His signs; And verily God is All-Knowing, All-Wise.
Is it not a clear example? Manifest Self had sent all the apostles or prophets prior to Mohammad but Satan misguided humanity time and again. God is the creator of Satan as well and therefore He has the power to put an end to the mischief of Satan and allow the truth to prevail regarding God’s own signs (that includes the Manifest Self).
Now see how the subject returns from Third Person to First Person when talking of prescribing the religious rites and then returns to Third Person.
66
And He it is who hath brought you to life (for the first time), then He will cause you to die, then bring you to life (again); Verily man is ungrateful.
The process of rebirth is being talked about. Muslims are of the opinion that bringing to life again is reference to the Day of Judgment. However, the very next verse (no. 67) talks of ‘unto every people’ thereby confirming that during all the births at all times, the rites of devotion were framed by none but the Manifest Self:
Unto every people have We prescribed the rites of devotion which they observe, so they should dispute not with thee about the affair, and call thou unto thy Lord; Verily, thou art on the Right way.
68
And if they dispute with thee, say thou: “God knoweth best what ye do.
Let us see another Chapter (Ash-Shuara). Verse 4 says:
If We will, We can send down upon them from the heaven a sign that their necks get bent unto it.
And the very next verses (5 to 9) talk of God in Third Person. Even here when there is talk of the bounties that grow on earth, ‘We’ in First Person has been used. Note the repeated shift from First Person to Third and back to First:
And there cometh not unto them of a reminder from the Beneficent (God) [Third Person] afresh, save they, from it, turn aside.
And indeed they belied it: but soon shall come unto them the tidings of what they mock (at).
What! See they not unto the earth, how many of every noble kind We [First Person] have caused to grow in it?
Verily in that there is a sign; but most of them believe not.
Verily thy Lord, [Third Person], certainly is He [Third Person] the Al-Mighty, the All-Merciful.
The fact that revelations to Prophets were given by the Manifest Self is said in verse 52:
And revealed We unto Moses (saying): “Go thou forth with My servants by night, for verily ye will be pursued.
And even punishment is given by the Manifest Self. See verse 57-59:
So We turned them out of the gardens and the springs
And treasures and goodly dwelling,
Thus (did We punish them) and We made the children of Israel the inheritors to them.
Now see 63-68:
Then revealed We unto Moses saying: “Strike thou the sea with thy staff”; then it clave asunder and each part (of the water stood) like a huge mountain.
Then We drew near the others
And saved We Moses and those with him all of them.
Then We drowned the others.
Verily in this is a sure signly He [Third Person] is the All-Mighty, the All-Merciful.
How the Manifest Self has at all times remained engaged in leading us to the worship of God is apparent in the aforementioned example.
Even Noah was made the Prophet by this Manifest Self so as to restore people to the worship of the Absolute God. Verse 119-122 talk of this but towards the end the subject once again returns to God in Third Person:
So We delivered him (Noah) and those with him in the laden Ark
Then drowned We the rest afterwards.
Verily in this is a sign; but most of them believe not.
Verily thy Lord, certainly He is the All-Mighty, the All-Merciful.
Even Hud was the Prophet from the same source that is doing the talking in Quran and the end of these lines return to God in Third Person. Verse 138-140 say:
And We are not those who would be punished
So they belied him (Hud), then We destroyed them; Verily in this is a sign; but most of them believe not.
And verily thy Lord, certainly He is the All-Mighty, the All-Merciful.
Deliverance to Lot was because of the Manifest Self and thereafter the subject again returns to God in Third Person. Verse 170 says:
So, We did deliver him (Lot) and his people, all,
172
Then We destroyed the others.
173
And We showered down, upon them, and evil was the rain on those (who were) warned (but heeded not).
174
Verily in this is a sign, but most of them believe not.
175
And verily thy Lord, certainly He is the All-Mighty, the All-Merciful.
If you recall, Lot, Moses, Thamud and others are also described in the books of Jews and Christians, thereby confirming that the Manifest Self was one and the same and it sent Messengers at various places. People made religions out of the teachings of Messengers but could not identify the clear signs that were right there in the scriptures right from the time they were sent on earth.
Even Spirit was sent down by the Manifest Self. Verse 198-202 say:
And if We had sent it (the spirit) down unto any of the outlanders,
(And) then had he recited it unto them, they would have believed not in it.
Thus We caused it passing into the hearts of the guilty (ones).
They will believe not in it till they see the grievous chastisement,
And it shall come upon them of a sudden, while they perceive not,
That none of the chastisement and punishment given by Manifest Self was without reason is given in 208-213. It is also clarified that the Manifest Self is never unjust. Manifest Self will definitely chastise those people who associate others with God:
We destroyed not any town but it had its warners,
To Remind (them); and never are We unjust.
And came not with it, the devils,
It behoveth them not, nor they can do it.
Verily they, (even) from hearing it, are far removed.
So call thou not with God another god, lest thou be of the chastised ones.
The Manifest Self, doing the talking with ‘We’ is furious at people who identify others with ‘God’. It says it was not unjust when it gave punishments but ‘We’ were left with no choice when they started associating others with God.
The word Devata is derived from root word deepan meaning ‘illuminator’. Noor too means the same. There is a Chapter in the Quran by the name An-Noor (The Light). It begins with the book being sent down by the Manifest Self. Verse 1 says:
(This) ‘Surah which WE have sent down, and which We have ordained; and We have sent down therein clear signs, that ye may take heed.
Verse 10 of this Chapter is very important as the subject returns to God in Third Person and says that the Manifest Self (‘We’) would have ruined the beings for not obeying to its command regarding the worship of God and if this didn’t happen, it is because of God’s grace and mercy:
And had it not been God’s grace upon you and His mercy – and that God is Oft-Returning, All-Wise (ye had been ruined indeed).
And verse 34 says that admonitions to the pious ones as well as descriptive signs are sent for our own betterment:
And indeed sent We down unto you signs descriptive and an instance from those who have passed away before you, and an admonition unto the pious ones.
And verse 42 returns to God:
God’s is the kingdom of the heavens and the earth, and unto God is the ultimate return.
And see verse 46 as proof of our claim, which talks of both First Person and Third Person and even confirms that the signs of God will come down from the heavens:
Indeed We have sent down signs explanatory; and God guideth whomsoever He willeth unto the right way.
Gita says that to an extent the Manifest Self too can be worshipped but cites the worship of the Absolute as the best of worships. The same is said in verse 55:
God hath promised unto those of you who believe and do good deeds that He will certainly appoint them successors in the earth as He appointed successors those before them, and that certainly He shall establish for them their religion which He hath chosen for them, and that certainly He will, after their fear, in exchange give them security; They shall worship Me; and associating not with Me aught (anything); and whosoever disbelieveth after this, these! They are the wicked ones.
And the chapter ends with talking of God’s kingdom, telling to those who worship the Manifest Self in clear words that everything belongs to God. See verse 64:
Beware! Verily God’s is whatsoever is in the heavens and the earth; Knoweth He indeed your state; and on the day on which they are returned unto Him, then He will inform them of what they did; and God of everything is well aware.
These are the words of the Manifest Self, which revealed the Quran.
Before we sign off giving examples from Quran, let us see a few more examples to further understand the real role of Absolute God and the Manifest Self.
The very first lines of Surah Al-Baqarah (The Cow) tell that the book is meant to serve as a guide for all and clarifies that ‘We’ the Manifest Self has revealed it.
This is the Book, there is no doubt in it, (it is) a guidance for the pious, (ones)
Who believe in the unseen and establish the prayers and of what We have provided them with, they give (in the way of their Lord),
And who believe in that which hath been sent down unto thee (O’ Our Apostle Mohammad) and that which hath been sent down (unto the other apostles) before thee, and of the hereafter they are sure
These are the ones on the guidance from their Lord, and these are the ones who shall be the successful ones.
Verily (as for) those who disbelieve, alike is it for them, thou warneth them or warneth them not; (for) they will not believe.
God hath sealed up their hearts and their hearing and upon their sight is a covering; and for them is a great chastisement.
See how subject starts with ‘We’ the First Person and talks of Lord and God in Third Person.
Now see who else but the Manifest Self is asking all mankind to worship the God in verse 21 onward:
O Mankind! Worship ye (only) your Lord [Third Person], Who created you those before you, happily ye may guard (yourselves against evil),
Who made the earth a bed (resting place) for you and the sky a structure and causeth water to descend from heaven and thereby produceth fruits for your sustenance; set ye not therefore equals to God [Third Person] while ye already know
If ye be in doubt about what We [First Person] have sent down unto Our [First Person] Servant (Mohammad) produce ye then a surah (chapter) like unto it and call ye your witnesses other than God [Third Person], if ye be truthful.
If just words like ‘God’ had been used in Third Person, you could have said that it is the God who is talking about Himself and using the word ‘God’ but what logic will you give when words like ‘He’ are used.
In creation of Adam though, Manifest Self is clearly stating the conversation of God with Adam, thereby confirming that God is not just a mute spectator in seeing Manifest Self do its job. You have seen earlier that it was said that ‘He’ will be the judge of the judges on the Day of Judgment. See verse 30 onwards:
(Recollect O’ Our Apostle Mohammad) When said thy Lord unto the angels: ‘Verily I (intend to) appoint a vicegerent in the earth’ they said, “Wilt Thou (O’ our Lord!) appoint therein one who will cause mischief and shed blood, while we celebrate by Thy praise and hallow Thee alone?” Said (the Lord to the angels) “Verily,I know what ye know not.”
And He taught Adam the Names, all of them, and then set them unto the angels and said, “Declare ye unto Me the names of these if ye be truthful.”
They said: “Glory be to Thee (O’ Lord!) we have no knowledge save what Thou hast taught us; Verily, Thou, Thou (alone) art the All-Knowing, the All-Wise.”
Said He “O’ Adam! Inform thou unto them their names,” and when he had informed unto them their name;
Said (the Lord): “Said I not unto you that verily, I know the secrets of the heavens and the earth and know that which ye declare and that which ye conceal?”
These verses are very important. God said to the angels that if they are truthful then recount the names. The angels were not able to recount the names, thus proving that they were not truthful to the level of perfection. This proves that the level of Ahlulbayt, who have been identified as truthful and pure, enjoy a far greater position that the angels. More so, when Satan refused to bow in front of Adam, God said: ‘Have you become of the Aaleen?’ (meaning ‘the great ones’). Who were these ‘great ones’ prior to the creation of Adam?
At another instance, God asked all of us in Quran to ‘be with the Truthful ones’. If angels are not truthful, who are those who are truthful? This open question is also for those Muslims who say that it is the angels who are meant when ‘Noor’ is being talked about. Not only are they ignoring the various sayings of Prophet Mohammad calling himself as first of the Noor, but also refuting God’s verdict in the sense that even Adam was proved to be more truthful than the angels; the level of Ahlulbayt is far higher!
Did you understand what is being revealed? Fact is that the word of God has been altered and misinterpreted deliberately in the past and Quran is witness to it. Today, we have ceased to use our brains to sieve out truth from falsehood. See verse 75:
Do ye (O’ believers in God) then hope, that they will believe in you? While a party of them used to hear the word of God and then (knowingly) altered it after they had understood it and they know (This).
These indeed are the ‘Kafirs’.
Even the books that were given to Moses and Jesus were from the Manifest Self. See verse 87, which confirms that all the Messengers were from the same source:
And most certainly We gave Moses the scripture and We caused him to be succeeded with apostles; We gave Jesus, the son of Mary, clear evidences and aided him with the Holy Spirit. What! (and yet) whenever (thereafter) an apostle came unto you with that which your selves desired not, swelled ye with pride, some (of the apostles) ye belied (as imposters) and some ye slew.
Since these books had the source in the same Manifest Self, these books are also referred to as the Books from God. You have seen earlier that Quran has also talked of giving Part of the Book to Jews. The same Manifest Self was responsible for revelation at all times and in all corners of the world. This Manifest Self is nothing but the manifest power of God and therefore everything that it does; it ascribes it to the God.
It was the Manifest Self which took oaths and made covenants. See verse 93:
And remember when We made a covenant with you and raised the ‘Tur’ above you (saying), “Hold fast by that which We have given you and hearken ye (Our Word) said they, “We have hearkened and disobeyed”; They were made to imbibe (deep) (the love of) the calf into their hearts for their wrong belief; Say (O’ Our Apostle Mohammad), “Vile is that which your belief bideth you if ye be (true) believers”.
It is interesting to note that there is a sermon of Imam Ali in which he tells that it was he (Ali) who raised the ‘Tur’ above the people.
Verse 106 too is talking of the role of Manifest Self in this creation but wants all to come to the worship of Absolute God.
Whatever We abrogate of a sign or We bypass it We bring (in its place) one better than it or its like; Knowest thou not that God over all things is Powerful!
And see what Manifest Self says about those who prevent people from remembering God in mosques, lest alone bring down the mosques, in verse 114 onwards:
And who is more unjust than he who preventeth the Mosques of God of His name being remembered therein and striveth to ruin them? It is not (fit) for such (men) to enter them but in fear; for them is disgrace in this world and a greater punishment in the hereafter.
And God’s is the East and the West, therefore whithersoever ye turn ye find the face of God; Verily God is All-Pervading, and All-Knowing.
Verse 130 confirms that Abraham had been chosen by ‘We’ – the Manifest Self:
And who turneth away from the creed of Abraham but (one) who debaseth his self; And indeed We have chosen him in this world; and verily in the hereafter he is of the righteous ones.
That even the Manifest Self worships the God is said clearly in 138 onwards. We invite all those who still maintain that the shift in First Person and Third Person is only due to the needs of Arabic language. “Him (alone) do We worship” shows that the Manifest Self too worships the Absolute God. We have said earlier that the Upanishads maintain that God entrusted rest of creations to Manifest Self only after the Manifest Self had got indulged in intense worship. Also, it has been said at a place that the Manifest Self created more beings because it wanted more worshippers for Its creator - the God.
Verse 142 onwards state that the command for change of Qiblah for Muslims was also from the Manifest Self which wanted to test the followers of Prophet Mohammad:
The fools among men will say, “What hath turned them from their Qiblah towards which they were at (here before); “Say (O’ Our Apostle Mohammad!), God’s is the East and the West, He guideth whomsoever He pleaseth to the Right Path.”
And thus have We made you a group of middling stand that ye may be witnesses over mankind and the Prophet be witness over you; And we did not fix the ‘Qiblah’ towards which thou wert at, but that We might distinguish him who followeth the Prophet, from him that turneth back upon his heels; and this was surely a hard thing for any except for those whom God hath guided;
And God would not make futile your faith (in Him); verily God unto mankind is Affectionate (and) Merciful.
In verse 160 of Chapter al-Baqarah too, ‘I’ is used and it is preceded by mention of God [in Third Person] – both in the verse previous to it and after it. Can any Muslim explain why this has been done without resorting to our explanation? See verse 160 along with its previous and succeeding verse:
Verily, those that conceal what We have sent of (Our) manifest evidences and guidance, after what We have (so) clearly shown for mankind in the Book, (they are) those that God doth curse them and (also) curse them (all) those who curse (such ones).
Except those who turn (repentant) and amend (themselves) and make manifest (The Truth), these it is unto whom I turn (mercifully) and I am the Oft-returning (to mercy), the All-merciful.
Verily those who disbelieve and die while they are disbelievers, on them shall be the curse of God, and (of) the angels and (of) mankind all together.
If you recall, Krishna said in Gita that one who eats without giving a portion of their food to the Devatas is a thief and in verse 172, the Manifest Self says that it is they who have provided food to us and in return we should not thank the Manifest Self but God for that. Note the change of Person as you read.
O ye who believe! Eat of the good things We [First Person] have provided you with and thank God [Third Person] if Him [Third Person] it is ye worship.
There is even a place where Manifest Self has used word ‘Me’ for itself though just in the preceding verse it was talking of God in Third Person with words like ‘Him’ used for God. See 185 first and then 186:
The month of Ramadhan that in which was sent down the Quran a Guidance for mankind and Clear Evidence of guidance and Discrimination (for the Right and the Wrong); So whosoever of you witnesseth the month, he shall fast therein; and whosoever is ill or on a journey (he shall fast) the same number of other days; God desireth ease for you and He desireth not for you hardship that ye shall complete the (prescribed) number (of days) and that ye may glorify God for his guiding you and that ye may be thankful (to Him).
And when My servants ask thee about Me, then (say unto them) verily I am nigh; I answer the prayer of the supplicant when he beseecheth unto Me, so let them hearken unto Me and believe in Me, so that they may be led aright.
Note, it has not been said that ‘worship me’. What is being said is ‘believe in Me’ and ‘hearken unto Me’. It has also been clarified that the prayers are answered by the Manifest Self when somebody worships the God and seeks from Him. Manifest Self is the one that leads on the right path - the path that leads to the worship of God.
There is another point that we wish to highlight. Verse 194 says:
and fear God, and know that God is (always) with the pious ones.
And 197 says “fear Me” in First Person.
… and whatever good ye do, God knoweth it; so make provision (for your journey) and verily the best provision is piety; and fear Me O ye people of understanding.
We have to fear Manifest Self that ceaselessly tries to take the people towards the worship of the Absolute God, and follow the path of piety. Those who are pious need not fear. No doubt, the Manifest Self will be bestowing punishment to the disbelievers if they do not fulfill what is desired of them. In such a case, intercession will be possible only from the ‘Judge of the judges’ – the Absolute God. [See the essay titled ‘Counterpoint’ in Part-IV of the BOOK.] It has already been clarified that the Manifest Self is not unjust in bestowing punishments.
Verse 254 confirms that the Manifest Self which has bestowed the good things will listen to no bargaining, no friendship and no intercession, if people were disbelievers. This is so because punishing the disbelievers is true justice:
O’ ye who believe! Spend (in alms) out of what We have provided you with ere the day cometh wherein there shall be no bargaining, nor friendship, nor intercession; and those who disbelieve they are the unjust.
There are certain sects who believe that they will not face punishment for their misdeeds as timely intercession will save them. Such intercession or any kind of friendship is denied. Their disbelief is because the Satan is ceaselessly working to lead us astray. Again right guidance is being given and people are being warned to be aware of Satan in 208 and 209:
O ye who believe! Enter ye all into submission (to God) wholly and follow not the footsteps of Satan; for, verily, he is to you an Open Enemy.
But if ye slip after that which hath come unto you of the clear signs then know ye that God is Mighty, Wise.
If we read verse 243 to 245, the arrangement has been repeated, thereby confirming that while God is above all, Manifest Self sends signs and rehearse them.
Didst thou not see those who went forth from their homes, and they were in thousands, for fear of death;
then God said unto them, ‘Die ye!’ (and they died) and thereafter He restored them to life; verily, God is gracious unto them but most men thank (Him) not.
And it is God who returns manifold if someone gives an iota of offering to Him. See verse 245:
Who is he that will lend unto God a fair loan; verily, he will multiply it unto him manifold; for it is God that holdeth and extendeth and unto Him shall ye be returned.
And there can be no better verse to clear all doubts but 252 which says:
These are the signs of God with truth do We rehearse them unto thee (O’ Our Apostle Mohammad!); and verily, thou art (one) of (our) apostles.
Verse 269 talks about wisdom that God gives to whoever He wills. It is a gift of God but only those who are themselves wise will understand it:
He granteth wisdom to whomsoever He willeth, and he who hath been granted wisdom hath been given abundant good; and none shall mind it save those endowed with wisdom.
In verse 146 again the subject of Manifest Self giving the scripture to Prophets all across the world is being talked about:
Those unto whom We have given the Scripture recognize him (even) as they recognize their own children; but verily some of them do conceal the truth though they know it.
It is the Truth from thy Lord so be thou not of those who doubt.
Hope the truth is finally out!
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Signs Manifest
You have seen what the longest of the Quran’s chapters has to say. Now see what one of the widest read of the larger chapters say. See Surah Yasin, which gives in detail the role of Manifest Self and says that everything has been confined in a Manifesting Imam. Clearly, there is something or some power in the chain, between the Manifest Self and us. That power is the Noor or the Devatas, who are of two types: they are extremely powerful when in Noor state and lived as human beings like you and me when they came to live on earth.
Verse 8 onwards say:
Verily, We have put chains in their necks, and these reach up to their chins, and their heads are forced up stiffed.
And We have to set before them a barrier and behind them a barrier, and We covered them over, so that they see not.
And alike is it unto them if thou warneth them not, for they will not believe.
Verily thou canst warn only him who abideth by the Reminder and feareth the Beneficent (God) unseen; so bear thou unto him the glad tidings of forgiveness and an honourable recompense.
Verily We, (and) We (alone) give life unto the dead, and We write down what they have sent before them and (even) their footprints (which they leave behind them): And everthing have We confined (recorded) into a Manifesting Imam (Guide).
Now see verse 30 onwards:
Alas! The servants (are misled and yet) there cometh not unto them an apostle but they mock at him.
What! See they not how many of the generation We did destroy before them? They will return not unto them.
And assuredly all, gathered together, shall be brought before Us.
The word ‘Us’ confirms that the Manifest Self comprise of more than one Noors (Devatas). This ‘Us’ can never be reference to God; yet our learned scholars do not try to find the truth.
See further verse 33 onward wherein the discussion keeps on changing from First Person to Third Person and back:
And a sign unto them is the dead earth; We give life to it and bring We forth from it grain of which they eat.
And make We therein gardens of date-palms and grapevines, and cause We to flow therein springs,
That they may eat of its fruits, and made it not their hands; What! Will they not then be grateful?
Hallowed is He Who created pairs (of) all things, of what growth the earth, of their selves and of what they know not.
And a sign unto them, is the night, We draw forth from it the day, and lo! They are in the dark,
And the sun travelleth unto a resting-place fixed for it; That is the decree of the All-Mighty, the All-Knowing.
And (as for) the moon, We have fixed for it stages till it returneth to be bent like an old palm branch.
It is not (expedient) for the sun that it should overtake the moon, nor can the night outstrip the day; and each (of these luminaries) rotate on in (its peculiar) sphere.
And a sign unto them is that We bear their offspring in the laden Ark,
And that We have created for them (the other conveyances) like it, on which ride they.
And if We only will, We can drown them, then there shall not be any one to help them, nor shall they be rescued,
Save (by) mercy from Us and as an enjoyment for yet a awhile.
Hadees-e-Kisa had said that the sun, the moon, the stars, the earth and all other things have been created in love of the Ahlulbayt. Quran confirms that it is the Ahlulbayt, who are the Devatas comprising the Manifest Self, who make the sun and moon to travel. No wonder, Prophet Mohammad, as well as Ali, were able to bring back the sun, after it had set. Not just they, Krishna and the Prophet Yusha ibn Noon too did the same, thereby confirming their relationship with the Manifest Self.
It is the Manifest Self that causes the rain; gives live to dead earth; and, is responsible for all the food that we eat. That is why the Upanishads refer to them as ‘Life’
Verse II.9 of Mundaka Upanishad says the same, and confirms that Indra and Rudra too are names of Devatas.
Indra art thou, O Life (prana), by thy valour; Rudra art thou as a protector. Thou movest in the atmosphere as the sun, the lord of the lights.
Since Indra, Rudra and the Devi are the favourite subject of the Vedas, we are justified in concluding that Rishi Dayanand was wrong when he concluded that the Vedas do not talk about the Devatas but about material things and rituals.
Subsequent verse clearly tells that the rain that we get, the food that we eat, are courtesy these Devatas. Moreover, Gita has talked of Indra’s heaven where all the good-doers are destined for. It is more essential for us to know who Indra is if we wish to be part of his heaven after our death.
II.10
When thou pourest down rain, then these creatures breathe (and) live in a state of bliss (thinking) that there will be food according to their desire.
Hindus already accept that Indra Devata is the lord of rain. Whenever there is shortage of rainfall, or there is excessive rain, it is Indra to whom the prayers are addressed. Gita talks of Indra’s heaven as the ultimate destination, thereby giving a hint that these Devatas have also a role to play in dispensing heaven and hell. Moreover, earlier we gave a verse from Gita as per which it was clearly stated that one who eats without giving a share to the Devatas, is a thief. The same view has been echoed by Quran that we have given earlier.
It is clear now that the very tone of Quran reveals presence of two distinct identities, viz. the Manifest Self (Paramatma) who is talking in First Person and the Absolute God who is referred to as Allah in Third Person. At times, the word ‘rab’ is used, which has been used for the Manifest Self. You have also seen that wherever there is talk of worship and supplication, ‘Allah’ in Third Person is used and wherever there is talk of sending prophets, showing the way, creation of things, destruction of villages, leading the good-doers to heaven and evil ones to hell or formulating the codes of religion, ‘We’ in First Person has been used. Here again, the word ‘Us’ is used in First Person and it is explicitly said that man can hope for mercy only from the Manifest Self.
This is the true understanding of Quran on the basis of concepts laid down in Gita and other Hindu scriptures. Hindus, who misled by the utterance in First Person in Gita, coming as it is apparently from Krishna’s mouth, too need to learn a lesson from Quran. Just as the one who is talking in First Person in Quran is the Manifest Self (Paramatma) and not Mohammad and Mohammad was merely the one on whom Quran was revealed and from whose mouth the verses of Quran were made known to the rest of the world, Krishna is the medium in human form whose piety and purity elevated his body to the level that the Manifest Self used it for conveying its message. Krishna is not god, as some wrongly conclude, just as Mohammad is not god, but both of them enjoy a very important place in the scheme of Manifest Self (Paramatma) concerning the betterment of human beings and showing them the way to bliss and happiness. Both of them (Mohammad and Krishna) are undoubtedly the Messengers (you may call them Avatars as well because Divine Noor was working in both of them), who were chosen to act as preachers of the path being shown by Manifest Self (Paramatma) time and again and as role-models for the rest of creation.
Let us see Chapter Aal-e-Imran verse 18 and 19 which says that God is undoubtedly one and only one and all the rest are creations of that One God. See:
God (Himself) witnessed that there is no god but He, and (so do) the angels and those possessed of knowledge, standing firm for justice; (there is) no god but He, the Mighty, the Wise.
Verily the religion with God is Islam (submission to God’s will); and those whom the Book had been given did not differ but after the knowledge (of the Truth) had come unto them, out of envy among themselves; and whosoever disbelieveth in the signs of God, then, verily, God is quick in reckoning.
Verses 57 and 58 talk of God’s punishment to the disbelievers and who do not do good deeds. The message regarding God is being brought to us by the Manifest Self, ‘We’.
But to those who believe and do good deeds, He will pay them in full their recompense; and God loveth not the unjust.
This We recite unto them of the signs and the Wise Reminder.
Verse 140 given below reveals that our bad fortunes are because Manifest Self wishes to show God the sincerity of the belief of His subjects, viz. us – the mortal human beings.
And these days (of varying fortunes) We bring about among men by turns, And that God may know those who have (sincerely) believed; and that He may take witnesses from among you; and God loveth not the unjust.
We have referred to the Quran which talks of the Ahlulbayt as Just and Truthful. We have mentioned that Hadees-e-Kisa says that that the sun, the moon, the stars and all things have been created in love of these Ahlulbayt. Quran here says that God does not love the unjust. It is implied here that if He loves the Ahlulbayt, they must be just. If you see the lives of the Ahlulbayt when they were living in this world, they were the highest epitomes of truthfulness, piety and justice. In fact, during Ali’s caliphate, a great majority of rich and powerful turned away from Ali because their interests were not being met under the system of complete justice that he initiated.
Let us now study Chapter An-Nisa (The Women). Verse 26 says that it is the God’s desire to explain his ordinances. Thus, Manifest Self is merely doing the executive work.
God desireth to explain to you (His Ordinances) and to guide you in the ways of those (gone) before you and to turn (mercifully) unto you; for God is All-knowing, All-Wise.
Verse 37 talks of First and Third Person in the same verse and confirm that punishment to those who disbelieved God will be given by the Manifest Self. See:
Those who are niggardly and bid people niggardliness, and hide away what God of his bounty hath given them; We have prepared for the disbelievers a torment ignominious.
Again same pattern is followed in verse 47:
O ye, whom the Scripture hath been given! Believe in what We have sent down confirming what is (already) with you, ere We change their faces (features) and turn them towards their backs, or as We cursed the people of Sabath; and (know ye, that) the Command of God is ever executed.
And see verse 64:
We sent not an Apostle; but to be obeyed by God’s leave; And if they, when they were unjust to themselves (sinned), had only come unto thee and sought pardon of God and the Apostle (also) had asked pardon for them, surely would they have found God oft-returning and the Most Merciful.
And Manifest Self continues to talk in verses 66 onward and confirms its role in guidance towards the Straight Path leading to the Absolute God:
And (even) if We had prescribed for them saying “Kill yourselves or go forth from your dwellings, they would not have done it but a few of them; and if they had done what they were exhorted (to do), it would certainly have been better for them and more efficacious for strengthening (them in faith).
And then We would certainly have given them of Our own accord a great recompense.
And certainly would We have guided them on the Straight Path (to Absolute God).
Now see verse 74 which confirms our viewpoint yet again. ‘We’ the Manifest Self shall grant a great recompense to those who fight in the way of ‘God’, even if he is slain or gets victorious. The same has been said in Gita through the mouth of Krishna. Arjuna is told that even if he gets slain or emerges victorious, there is a great reward awaiting him.
Let those then fight in the way of God, who sell the life of this world for the hereafter; and to him who fighteth in the way of God, be he slain or (be he) victorious; We shall grant him a great recompense.
The same Chapter, while talking of Moses says again that “We lifted up the Mountain over them at their covenant” and also says that Jesus will be a witness against people of the book on the ‘Day of Resurrection’ and in verse 174-75 Noor is being talked about with a promise that guidance for the Straight Way will soon come. The use of future tense when Mohammad had already come with the teachings shows that the true guidance towards the Straight Way will come in the future. This is exactly the same as Jesus talking of a ‘Son of Man’ leading mankind towards the ‘Rule of God’:
O mankind! Indeed hath come unto you (an undeniable) proof from your Lord, and We have sent down unto you a manifest light (Noor).
Then as for those who believe in God and hold fast unto Him, soon will He admit them to Mercy from Him and (His) Grace; and guide Them unto Himself (by) the Straight Way.
This Noor’s relationship with Manifest Self is exactly the relationship that Upanishad’s talk of between Devatas and Manifest Self; thus confirming that ‘Devatas’ are one and the same as ‘Noor’ - both meaning ‘Light’ or something illuminated. As you read further, you will find that people even prayed for Devatas to come down on earth and Quran is saying in clear words that the Noor was sent down by the Manifest Self.
Let us see Al-Bara’at (The Immunity) which denies that Ezra or Jesus are the sons of God but confirm that the Light (Noor) of God was perfected by none else but God, and it is this that the infidels detest. This shows that the carriers of Noor need to be perfect in all sense; that is why the confirmation of the infallibility of Ahlulbayt came in Quran; there remains no doubt now that Ahlulbayt were the carriers of that Noor.
The talk moves to Apostle Mohammad and ends with saying that the polytheists detest the guidance and the religion of truth that Mohammad brought, thereby suggesting link between Mohammad and Noor. See verses 30-33:
And say the Jews: “Ezra is the son of God;” and say the Christians: “Messiah is the son of God;” These are the words of their mouths; (In this) they (only) imitate the saying of those who disbelieveth before; God fighteth them; How they turn away!
Take they their divines and monks as (their) lords besides God, and (also) Messiah son of Mary while they were not commanded but that they (should) worship God the Only One; There is no God but He; Pure is He and Exalted is he from what they associate (with Him).
Intend they that they put out the Light of God with (the blow of) their mouths, and disdaineth God save that He perfecteth His Light, though may detest it the infidels.
He it is Who sent His Apostle with guidance and the religion of truth, that He may prevail it over all other religions, though may detest it the polytheists.
This is an invitation to all those Muslims who believe that by Noor the Angels are meant. If that is so, they should explain how the infidels would be able to put out the Noor of God with their mouths, and why the infidels detest when God perfecteth His Light. They should remember that these perfect ones could be those alone who are perfectly truthful, perfectly pure. We have shown earlier that God Himself asked a question from the angels saying that if they are truthful, they should give the reply. And the fact that angels could not answer is proof that they are not perfect, as they are not truthful.
The answer to this verse may also be given from the verse revealed at Ghadeer-e-Khum. Manifest Self said to the Prophet to deliver what had been told and said that if he didn’t deliver, it was as if the Prophet had not delivered ‘His’ (God’s) message; and confirms that the Prophet will be protected from the mischief of the infidels.
Verse 5:67 of the Quran states:
(O’ Our Apostle Mohammad!) Deliver thou what hath been sent down unto thee from Thy Lord; and if thou dost it not, then (it will be as if) thou hast not delivered His message (at all); and surely will God protect thee from (the mischief) of men; Verily, God guideth not an infidel people.
When verse 32 given above talks of God perfecting His Light, it is again said that the infidels will detest it. If we see this in the light of Verse 5:67 revealed on the day Prophet Mohammad announced Ali as his successor it also confirms the relationship between Ali and the Light of God; with it is the promise that this knowledge will surely prevail over all religions in the future. That will be the time for the Rule of God, as foretold by Jesus.
See now a few examples from Chapter Al-An’am (The Cattle). The Chapter starts with the praise of God who created heavens and the earth and caused the darkness (Zulmat) and the Light (Noor). It is unfortunate that while we believe the representatives of Zulmat – Satan – to be so powerful that he can misguide the entire humanity at one point of time, we do not ascribe the same power to those who carried the Noor. Instead, we didn’t even cognize the Noor when it came down on earth in human bodies and, as Quran says, tried to blow out the Noor. Noor coming down among people is a Sign from God. That is why it is said in verse 4:
There came not unto them any sign from the signs of their Lord but they turned away from it.
And that truth of what they denied and mocked at will be known only later has been said in verse 5:
They have indeed belied the truth when it came to them; therefore very soon the tidings will come (be known) to them of what they mocked at.
And in next verse onward, subject shifts to First Person and how those in the past have been destroyed, how ‘We’ – the Manifest Self - who was in the form of Light or Noor - causes rain and sends books. See:
See they not how many a generations before them We have destroyed, whom We had established in the earth (to the extent to) which We had not got established you (till now), and We sent the clouds to rain abundantly upon them, and WE made the rivers flow beneath (their dwellings) and yea We destroyed them for their sins and raised up after them another generation.
And had We sent down unto thee a book written on a paper, and they had touched it with their hands, surely those who disbelieved had said, “This is not but obvious sorcery.”
And they say “Why has not an angel been sent down unto him?” And had We sent down an angel the matter would certainly have been decided (once for all) and then they would not have been respited,
And had We made him an Angel, We would have certainly made him a man, and We would certainly have made confused to them what they (now) make confused.
And certainly were mocked (many) apostles before thee but that which they mocked at encompassed the scoffers among them.
In Upanishads, the rain is clearly ascribed to the Devata Indra. Krishna has talked of Indra’s heaven and here again Quran confirms that the rain is brought down by Manifest Self. Not just rain, even the Book Quran has been sent by the Manifest Self.
That Mohammad’s description is there in all the revealed books is confirmed in verse 25:
Those whom We have given the Book recognise him (Mohammad) as they recognise their (own) sons; (yet) those who have lost their selves, they will not believe.
‘Lost their selves’ and hence are unable to cognize the Manifest Self. Did Gita too did not say the same when it said: ‘Identify the Self with the self’.
Believers of all the spurious goals are destined for punishment. See verse 22:
And on the day (of Judgment) We shall gather them all together, then We shall say to those who associated others “Where are your associate gods, whom ye used to conject?”
Even Surah An-Naba talks of various things that this Noor does. The talk of creation of things and sending of rains confirms that Noor and Devatas are one and the same. Is it possible that Indra sends rain in Hindu country and the Noor sends it in Muslim regions? See verses 6 onwards:
What! Made We not the earth a wide expanse?
And the mountains as bolts?
And We created you in pairs,
And cause your sleep a rest,
And caused the night a covering,
And caused the day for (your) seeking livelihood,
And We have created above you the seen strong ones,
And We made therein a lamp burning,
And send We down from the clouds water in torrents,
That We may bring forth by it, corn and herbs,
And gardens of thick foliage.
Verily the Day of Decision is a time appointed,
The Day when The Trumpet shall be blown,
And ye shall come forth in (huge) groups,
…. (Verily they) belied Our signs with a (persistent) fabrication.
And everything have We recorded in a book
Taste ye then! And never will We increase for you aught but chastisement.
The Manifest Self has been referred to as Paramatma in Upanishads meaning the Supreme Spirit. Verse 38 clarifies once again that spirit and angels are two different entities. See:
On the day whereon shall stand the spirit and the angels arranged they shall speak, they shall speak not save he whom the Beneficent God giveth leave, who spoke (only) the Truth.
Again we remind you of the earlier verse which confirmed that the angels were not truthful of the level of perfection that God wishes to see. But there are also those, who comprise the Supreme Spirit, who speak the Truth. This is the Manifest Self of God, called Paramatma or (the Chief Spirit) in Vedas and Upanishads and the Noors are emanations from the same Spirit. It was this Spirit about which Jesus too foretold.
Let us now see whether the same relationship of First Person and Third Person is maintained in Surah Dahr as well.
Surely did come over Man to pass an occasion of time when he was nothing, mentioned of?
Verily We created man from a (small insignificant) life drop of inter-mingled life germ (of both sexes); in order that We put him to trial, so We endowed him with hearing, seeing!
Verily have We shown him the (Right) Way, be he grateful or ungrateful.
Verily have We prepared for the disbelievers chains, and shackles and a flaming fire!
Verily, the righteous ones shall drink of a cup tempered at the fountain ‘Kafoor’ (Camphor)
The fountain whereof shall drink the servants of God (Third Person and not ‘Us’), they shall cause it to flow a described flow.
Surah Az-Zumur too talks of Noor being from God. Verse 22 says:
What! Is he whose breast (heart) God hath opened for Islam then he followeth the Light (Noor) from God (like unto hardhearted one)? Nay! Woe unto those whose hearts are hard against the remembrance of God; those are in a clear error.
And the Manifest Self in Chapter An-Najm verse 23 is modest enough to confirm that guidance has come from God. See this verse together with the preceding verse and this confirms that ‘right guidance’ is in the form of ‘Light from God’:
And indeed hath come unto them from their Lord the right guidance.
That guidance came in the form of Noor who sent books and came to dwell in human bodies is something that needs to be understood.
Verse 29 onwards reiterate that ‘We’ gave you the reminders and if you turned your back, your Lord, the Almighty God, knows best who is astray and who is the guided one and one need not assert the level of his self’s purity:
Therefore turn thou aside from him who turneth his back against Our reminder, and desireth not anything but the life of this world;
That is the (last) reach of their knowledge; Verily, Thy Lord knoweth best of him who is astray from His path and He knoweth best of him who is guided aright.
And God’s is whatever is in the heavens and whatever is in the earth, that He may recompense those who do evil for what they did, and that He may recompense those who do good, with what is best.
Those who do avoid the great ones of the sin and shameful deeds save accidentally verily, thy Lord is (the Lord of) vast forgiveness: He knoweth best about you when He raised you from the earth and when ye are embryos in the wombs of your mother; so assert ye not the purity of your selves;
He knoweth best of him who guardeth (himself against evil).
Surah Mudassir (The Covered One) is one about which Prophet talked of great benefits upon reciting it. A very interesting example that supports our view perfectly is verse 11 onwards which is talking of the Day of Judgment and fate of disbelievers.
Leave Me (to deal with) him whom I created (bare and) alone!
And unto whom I granted wealth in abundance!
And sons abiding in his presence!
And unto whom I made (life) adjustedly smooth!
And yet desireth he that I should further add!
Never (it shall be)! For unto Our signs he was a foe.
Soon will I make him afflicted of a severe punishment.
Verily, he thought and determined,
Again may be he ruined how he determined!
Then looked he around!
Then frowned he and scowled!
Then turned he his back and swelled in pride!
Then said he: “this is naught but sorcery from of old!”
“This is naught but the word of a human being!”
Soon will I cast him into hell!
And what will make him realize what hell is?
Is leaveth not nor it spareth (aught)
It shrivelleth a human body!
Above it (guardians) are ninetine!
We have made not the guardians of the fire other than angels, and We have made not the number save as a trial for those who disbelieve, that certain may be those who have been given the book, and may increase those who believe in (their) faith, and may doubt not those who have been given the book and the believers, and that say those in whose hearts is a distress and the disbelievers: “What meaneth God by this similitude?” Thus doth God alloweth to stray whomsoever he willeth, and guideth He whom He willeth, And knoweth not (any one) the hosts of God save He Himself; and this is naught but a reminder unto mankind.
The same Chapter also talks of people of the Right hand (who do good deeds) and people of the Left hand (who commit sins). See verse 32 onwards:
Nay! By the moon!
And by the night when it retreateth!
And by the moon when it brighteneth!
Verily it (the Hell) is one of the grievous woes?
A warning (it is) unto mankind!
Unto him among you who desireth to go forward (in goodness) or to remain behind.
Every soul, for what it earned, is held in pledge!
Save the people of the Right hand.
In gardens shall they be, asking each other,
About the guilty ones,
‘What hath brought you into the hell!”
They shall say: “We were not of those who offered the regular prayers (to God)!
And we used not to feed the poor!
And used we to take vanities with the vain talkers!
And used we to belie the Day of Judgment!
Till came upon us the Certainty (death)!
So, shall avail them not the intercession of the intercessors!
What hath happened then (unto them) that they turn aside from the warning,
And if they were asses affrighted,
Fleeing from a lion,
Nay! But willeth everyone of them that he may be given (the heavenly book) in open pages spread out,
Nay! But they fear not the hereafter!
Nay! Verily it is a Reminder!
So whosoever willeth may mind it,
They will mind it not unless God willeth; worthy is he to be feared. And worthy is he to see refuge to.
Let us end with once again giving Chapter Az-Zukhruf (Ornaments of Gold), which clearly state that even those who are calling themselves ‘We’ will have to return to their God and hence it is wrong to assign a partnership of these ‘We’ with ‘God’ as they (referred to as ‘We’) are just the servants of Absolute God. It remains to be seen how somebody denies this proof! See for yourself (verse 3 onwards):
Verily, We have made it an Arabic Quran that ye may understand.
And verily it is in the Mother-Book (which is) with Us, Most Exalted (it is), full of Wisdom.
What! Shall We then turn away from you the Reminder wholly for ye are a person extravagant?
And how many did We send of Our prophets among those gone before.
And there came not unto them a prophet but at him they used to mock.
Then We did destroy those mightier than these in strength, and hath gone (such) examples among those gone before.
And if thou shouldst ask them: “Who created the heaven and the earth?” Certainly would they say:
“Created them the All-Mighty, the All-Knowing,
He Who made for you the earth (as) a cradle and hath made therein ways for you that ye might be guided aright.
And He Who sendeth down water from the heavens in a measure; then raise We with it a country which is dead (dried), even so shall ye be brought forth (from your graves on the Day of Resurrection).
And He who created pairs in all things and made for you of the ships and the cattle that ye may ride on,
That ye may mount on their backs, then remember ye the bounty of your Lord, and when ye mount on it and say ye: Hallowed is He Who subjected this unto us, and we (by ourselves) were not able to attain this,”
And verily We, unto our Lord, shall return,
And (yet) they assign unto (some) of His servants a partnership with Him; Verily man is an open ingrate!
If anybody requires any more proves, then he is surely hell-bent on disbelieving the truth. It is clearly being said that even the Manifest Self (‘We’) shall return to its Lord – the Absolute God – and it is sinful for man to assign partnership of the Manifest Self with God. In fact, the Manifest Self has called itself the servant of God. Just ponder, where do we stand?
There are several verses in this Chapter which confirm our view to the fullest. Verse 25 says:
So We did retribute them and behold thou how was the end of those who belied (our apostles).
Verse 32 still confirms that the Manifest Self enjoys a very high position:
“What! Do they distribute the mercy of Thy Lord? (It is) We Who did distribute among them (even) their livelihood in the life of this world, and We did raise some of them above the others in rank, so that some of them may take the others in subjection; and the mercy of thy Lord is better than whatever they hoard.
Let us tell at this juncture an incident from the life of Imam Jafar Sadiq - the sixth Imam and one of the Ahlulbayt. During his time, Medina faced severe shortage of food grain. People had great difficulty in getting wheat. Imam asked his servant what is the position of stock in his house. The servant said that we need not worry as we have sufficient wheat to last for an entire month. To the servant’s utter amazement, the Imam asked the servant to go and sell this wheat in the market. Relate this incident to the earlier verse talking of hoarding.
It is a well-known fact that one day prior to his death, when Ali - the Caliph of the entire Muslim world - was presented with milk and salt to eat with bread, Ali said to his daughter: ‘When have you seen me eating two things with bread?’ The daughter tried to remove the salt but Ali, wounded and on his death-bed, asked her to leave the salt for eating with bread.
This is the life of those who comprised the ‘Noor’ when they came to live on earth. Each and every incident of their life gels perfectly with the will of God and with the verses of revealed scriptures. This was despite the fact that they, in their Noor state, had been given the power even to distribute God’s mercy.
It is clearly said that ‘We’ distribute the mercy of ‘Thy Lord’. Unfortunately, we couldn’t understand till now!
Verse 33-35 say:
And were it not that all people had been of one (evil) way of life, We would certainly have provided those who disbelieve in the Beneficent God, (To make) for their houses, roofs of silver and the stairs on which they ascend,
And the doors of their houses, and the couches on which they recline,
And ornaments of gold; But all these are only the provisions of the life of this world;
And the hereafter unto thy Lord is for the pious ones.
And verse 36 says:
And whosoever is blinded against the remembrance of the Beneficent (God), for him We appoint a satan and he shall be his close companion.
Manifest Self is even powerful over Satan; this gives credence to our belief that even Satan has been created by the Manifest Self for a particular purpose. If there would have been no Satan, there would have been no Straight Path and no test for us all. Noor (or Devatas) and Satan are torchbearers of two opposite paths, both created by the Manifest Self.
Now see verse 37 onwards:
And verily (the satans) turn them away from the (right) path, and deem they that they are guided aright.
Until when cometh he unto Us, he would say: “(O’ Satan!) would that between me and thee there were the distance of two Easts!” (What) an evil companion is (Satan)
And never shall it profit you on this day, since ye did injustice, that ye be partners in the chastisement.
What! Canst thou then make the deaf hear or guide the blind and him who is manifestly astray?
Even if We take thee away then verily shall We exact retribution from them,
Or We shall show thee that which We have promised them for verily We are over them (fully) Powerful.
Therefore, hold thou fast what hath been revealed unto thee, Verily, thou art on the Right Path.
Verse 45 is even clearer:
And ask thou those of Our apostles We sent before thee: Did We appoint besides the Beneficent God any gods to be worshipped?
Can there be a better example? Why couldn’t we understand till now? Manifest Self sent the prophets and makes it clear that it didn’t appoint any other god but the Beneficent God. But people got astray?
Even Surah Ad-Dukhan (The Smoke) propagates the same relationship. Verse 3 onwards says:
Verily We sent it down on a Blessed Night – verily We have ever been warning –
Therein are made distinct all wise affairs,
(Becoming) a command from unto Us;
Verily, We are the senders (of mercy and peace).
A mercy from Thy Lord; Verily, He is the All-Hearing, the All-Knowing.
The Lord of the heavens and the earth and whatever is between them two, if ye be sure in faith.
There is no god but He; He giveth life and causeth death; your Lord and the Lord of your fathers of yore.
Surah Al-Jasiyah (The Kneeling) even confirms that those meant by ‘We’ were merely reciting the signs of God and that these ‘signs’ have been there both in the heaven and on earth. Does it not confirm the position of Noor (Devatas), both in heaven and in human form on earth? See verse 3 onwards:
Verily in the heavens and the earth are Signs for the believers.
And in your (own) creation, and what He scattered in the earth, of the animals, are signs for a people sure in faith,
And in the alteration of the night and the day, and what God sendeth down from heaven, of the sustenance, and (in His) giving life thereby to the earth after its death, and (in) the changing of the winds, are signs for a people who understand.
These are the signs of God recite We unto thee with truth. Then in what (other) argument after (rejecting) God and His signs, would they believe.
See verse 9-13:
And when he cometh to know any of Our signs he taketh it in jest; These shall have a disgracing chastisement.
Behind them is hell, and shall avail them not aught of what they did earn, nor those whom they took as guardians besides God, and for them shall be a grievous chastisement.
This (Quran) is guidance, and those who disbelieve in the signs of their lord, for them shall be the most painful chastisement.
God is He Who made subservient unto you the sea that may traverse the ships therein by His command, and that ye may seek of His grace and that ye may be thankful.
And made subservient unto you whatsoever is in the heavens and whatsoever is in the earth, all, on His behalf: Verily in this are signs for people who reflect.
The Manifest Self sent signs so that we may seek grace of God and be thankful to Him. Unfortunately, we have ceased to reflect!
Verse 20 says:
These are proofs for the people and a guidance and a mercy unto a people who are sure in faith.
And the Chapter ends with telling the sum total of all endeavours:
Therefore, God’s (alone) is the praise, the Lord of the heavens and the Lord of the earth, the Lord of the worlds.
And His (only) is greatness in the heavens and the earth; and He is the All-Mighty, the All-Wise.
Hadees 684 of chapter 49 of al-Kafi states that there was no knowledge that God had given to Prophet that he did not share with Ali. See the narration:
Indeed (angel) Gabriel brought two pomegranates to the Messenger of Allah (Mohammad) ate one of them; then he broke the other into two, and ate one half himself and gave the other half to ‘Ali to eat. Then the Messenger of Allah (Mohammad) said: ‘O my brother! Do you know what these two pomegranates ere? He said: ‘No.’ He said: ‘The first was the prophethood and you have no part in it, but the other was Knowledge and you are an (equal) partner with me in it.’ I said: ‘May Allah make things well for you, how is this? How did he become a partner with him in it?’ He said: ‘Allah did not teach Mohammad any knowledge, without commanding him to teach it to Ali.
You will be interested to know that a verse from Svetasvatara-Upanishad seems to be talking of the same incident, when it describes two companions, having roots in the same Manifest Self, one of whom eats the sweet fruit while the other looked on without eating.
IV.6
Two birds, companions (who are) always united, cling to the self-same tree. (Of these two) the one eats the sweet fruit, and the other looks on without eating.
It is clearly stated that in spite of the fact the two had the same origin (cling to the self-same tree), one ate the fruit of prophethood, while the other looked on without eating. This is exactly what happened in the real life of Prophet Mohammad and Ali, one of whom was acknowledged as the greatest of all Prophets by the Muslims, the other was even denied a chance to be the successor to Prophet Mohammad by majority of Mohammad’s followers. Even here the word ‘self-same tree’ is remarkable and suggests that the two were related to the same Self. This is what Mohammad meant when he said that ‘Ali and Myself are divisions of the same Noor.’ You are also invited to note the word ‘tree’ as you will find an inverted tree mentioned by Krishna in Gita. That tree of Gita too, with its roots in heaven and branches coming to the world, is nothing else but the tree of guidance with the Manifest Self having root in the heavens and the Noor or Devatas, who were to take birth on earth at different places and in different times, as branches.
Is there any doubt that the Upanishad above talks of Mohammad and Ali, who are described as always united and who both are produced from the same Self? Keeping in consideration Mohammad’s statement that all the Ahlulbayt are same as Mohammad, this verse too confirms their equality and unity.
Next verse even states Ali’s position when caliphate was denied to him, which was rightfully his. In spite of this, Ali is happy to see that an increasingly large number of people are worshipping his lord – the Absolute God.
IV.7
On the self-same tree, a person immersed (in the sorrows of the world) is deluded and grieves on account of his helplessness. When he sees the other, the Lord who is worshipped and His greatness, he becomes freed from sorrow.
Prophet Mohammad has stated the Prophets carried his Noor (Light). Brhad-aranyaka Upanishad tells the process that led to creation of first five of these ‘Lights’. And Kitabul Amana, Bihar al-Anwar too states that the world was created from the Noor (light-heat) of the Panj-tan (the five bodies). It says:
The highest seat and the throne (arsh and kursi) from the Noor of Prophet Mohammad
Angels and the book and pen (malaika and loh-o-qalam) from the Noor of Ali.
Earth and sky (zameen-o-aasman) from the Noor of Fatima
Moon and Sun (chand-o-sooraj) from the Noor of Hasan
Heaven and the apsaras of heaven (jannat and hoorane-jannat) from the Noor of Husain.
When certain Upanishads referred to these five as Earth, Sky, Fire, Water and Air, it was merely symbolic and at no point it was reference to the 5 elements. Reason: first, all these five are not elements, howsoever much the commentators try to prove it to be. Sky can never be considered an element. Moreover, science has proved beyond doubt that the core elements are more than five. Secondly, they are joined with Mahat (Intelligence) and Ego to take the number to seven Life Breaths, who have no relationship with the other five. If this is not enough, how will you justify the countless myths and descriptions of AgniDeva (Fire), VayuDeva (Air) and IndraDeva in the Vedas and Puranas?
These seven together are referred to as ‘Life’ and it is described as the biggest secret that guarantees salvation. Is salvation a child’s play that the mere belief that our body comprises these 7 elements shall be enough for salvation?
A quote from Jafar (al-Sadiq) – the sixth Imam and the 8th of the Ahlulbayt – given in Chapter 53 of Al-Kafi even goes on to say that it were the Ahlulbayt who framed the rules and religious obligations. Surely, this can only be expected from those who have been described in the Upanishads as the rulers of our organs of action and senses, as per Paingala Upanishad. Upanishads even say that the Devatas were the most extensive worshippers of the Absolute God and their desire is to lead the entire humanity to the worship of God. The fact that revelation of religious scriptures too has been ascribed to Devatas, like Manu, it clearly reveals that the Upanishads and Jafar (al-Sadiq) are of the same view that the rules and religious obligations were framed by these divine personalities. What’s more, you have already seen that in Quran, all these acts are ascribed to the Manifest Self; we have already mentioned the relationship of Manifest Self with the Devatas or Noor (Ahlulbayt).
See what Jafar (al-Sadiq), the eighth of the fourteen and sixth Imam says in Hadees no. 703:
It terminates in us with what is halal (lawful) and what is haram (unlawful), but (as for) the prophethood, no, (we have no part).
That Imams and Prophets are the manifest proofs of God on earth can be seen from this saying of Jafar (al-Sadiq) to Hasham:
God-Almighty has blessed the human beings with two proofs:
One is apparent and the other is hidden. The apparent proofs are Prophets and Imams, and the hidden proof is the reason and intelligence within our existence.
Al-Kafi, vol. 1, p-16
The aforementioned verse is very interesting as it talks of reason and intelligence being part of the existence of Ahlulbayt. Upanishads too are of the view that all the creations are confined within the power of the Devatas and have emanated from them. Without accepting our logic as true, is it possible for any Muslim to tell how reason and intelligence fall within the existence of the Ahlulbayt?
Describing the pure and infallible Ahlulbayt, Pooya/Ali commentary states: “The Holy Prophet and the twelve holy Imams (along with Fatima, are those) in whom each quality is manifest in its highest perfection and completeness. They are those who have been chosen by Allah to guide mankind towards the path of Allah through the Quran. Therefore, Shias, after the Holy Prophet, follow only Ali and the holy Imams as their guides because of their unique merits, acknowledged even by their enemies. The whole Muslim world, without exception, knows and accepts the fact that it was Ali alone who earned the unique title of mazhar ul aja-ib - the manifestation of (divine) wonders - because Ali and the Holy Prophet are the manifestations of one and the same divine light.”
Is there any more required that the tone of Gita is the same and both are talking of the same subject? Muslims could not understand some portions while the Hindus could not understand few other angles and the commentators of the two scriptures tried to show their ‘great learning’ by enhancing these differences further.
Both Gita and Quran seem to be from the same source.
Let us see the last view verses of Gita:
[63]
Thus has wisdom more secret than all that is secret been declared to you by Me; (critically) scrutinizing all, omitting nothing, do as you like.
Translates ACBSP:
Thus I have explained to you knowledge still more confidential. Deliberate on this fully, and then do what you wish to do.
It is interesting to note that while, till now, it was this writer who was talking about certain unresolved secrets, the God himself talks of some secret in this verse, immediately after God is referred to in the Third Person. This shows that the secret is pertaining to the First and Third Person reference of God and Its manifestations as Devatas.
This verse needs a bit more of explanation as people like NG have wrongly concluded that Gita is not a dharma shastra (code of religious obligations and injunctions). Says he: “Now the shackles of obligation are overthrown completely by the second line of this verse”, when God says: “do as you like”.
NG has wrongly concluded we are free to do what we want. It is extremely unfortunate that despite coming to the end of Gita, the commentators are still seen to derive wrong meanings. Yes, it is true that man has been left free by God to work as per his will, there are several things which are not in his control. His birth in the family of his choice or death when he most want to live, have not been left as choice. Likewise, he is free to act at will, but the desired and forbidden ways are clearly mentioned in Gita and elsewhere by God Himself. He will have no choice when times comes for punishment of his deeds.
That is the message of Gita: that God has told all what’s good and what’s not, and it now depends on our free will as to which path we take. Even in following that path, there are certain things that are beyond our control: like God says to Arjuna that his nature will make him fight, even if he decides not to do so.
In fact the subtle message of Gita is that it is even obligatory on a person to fight the war of truth against forces of evil and injustice, whenever he comes face to face with oppression, evil, cruelty and injustice and if Arjuna decides to bring his free will into play, he has been given the choice by God to do so. But God has kept the choice of the rewards of actions in His own hands; whether Arjuna will be sent to heaven or hell, whether he will get united with the soul of God Himself or whether he will take rebirth in the form of animals or human beings.
[64]
Listen again to My supreme word, the most secret of all; because you are greatly beloved of Me, therefore I will tell you what is for your good.
Says ACBSP:
Because you are My very dear friend, I am speaking to you My supreme instruction, the most confidential knowledge of all. Hear this from Me, for it is for your benefit.
Man is free to act in the manner in which he likes but the most secret knowledge of all is to surrender himself to the Supreme God. This is the supreme teaching of Gita that is described here and in the verse that follows.
[65]
Become one in mind with Me: be devoted to Me: sacrifice to Me: bow down to Me: you shall come to Me alone: I promise you (in) truth: you are dear to Me.
Translates ACBSP:
Always think of Me, become My devotee, worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
Those commentators like ACBSP who have taken Krishna to be God translates this verse wrongly when they say that “These words stress that one should concentrate his mind upon Krishna – the very form with two hands carrying a flute, the bluish with a beautiful face and peacock feathers in His hair.”
The concept of the Absolute Man given in Gita talks about bowing down only to the One and Absolute God. It has been said that worshipping the non-manifest is better than the manifest form. Materialism is despised at and life on earth is talked about as only a ticket to eternal life after this. Krishna being man and a Messenger of God, too could not escape death. And ACBSP is talking about worshipping that aspect of Krishna’s life that faded with his death centuries before.
We have reiterated again and again that the reason why Krishna fought the war with the Kauravas was because of their pseudo-religious acts and beliefs, whereby they had elevated certain personalities to the level of God. They had not done so out of ill-will but out of full faith, but this was blind-faith and their ego was too strong to listen to the reformist teachings of Krishna when he came amongst them as Messenger.
It seems Satan follows the same time-tested methods to create a distance between man and the Absolute God. He has perfected these methods because of repeated usage, time and again in the course of history. One method that is employed is to show the materialistic world to man and involve him in materialism to such an extent that man forgets God and digresses. Another oft-used method is to create deviations in religion itself and the small deviations that he creates at time become wide gaps a few decades down the line.
If reading the entire Gita takes us to conclusion that a mortal body is to be worshipped, then we are sorry to say that Gita has not been truly understood. So much so that ACBSP says: “One should fix his mind on this original form of Godhead, Krishna. One should not even divert his attention to other forms of the Lord. The Lord has multiforms as Vishnu, Narayana, Rama, Varaha, etc., but a devotee should concentrate his mind on the form that was present before Arjuna.”
So ultimately the discussion comes down to which form of God is to be worshipped, which is sad because the message of Gita is that God is formless, all-powerful and Absolute. And the original form of Krishna is not in the body from which he spoke but the Manifest Self, whose one Noor became manifold and one of these Noors descended in the body of Krishna on earth. It is therefore best to worship the Manifest Self or the Absolute God which created a Manifest Self.
[66]
Abandoning all duties, come to Me, the One, for refuge; I shall absolve you from all sins; do not despair.
Writes ACBSP:
Abandon all varieties of religion and just surrender to Me. I shall deliver you from all sinful reactions. Do not fear.
This verse gives the Absolute primacy over all other considerations in contemplative or spiritual life, which in the Gita is meant to be free and open, while yet offering the highest hope for man.
Fact of the matter is that the practitioners of all the religions of the world have digressed from the real teachings of their respective religions, which talk of nothing else but the way and manner to reach God. In this verse here, God is continuing on the secret that he mentioned in verse 64, which is for our own good. And looking up to God, reaching him and seeking refuge in Him is that secret of well-being; God promises that all the sins committed prior to one’s attempt to reach God will be forgiven. This is important because Arjuna himself had remained on the digressed path earlier and had even admitted to making fun of Krishna and his teachings in the past.
A very interesting example that shows the zenith of these teachings followed to its utmost can be seen in Karbala where Husain, surrounded by a huge army, left alone as all the companions and relatives had been killed, thirsty and without food for three days, with hundreds of wounds and several arrows pierced in his body, carrying the dead body of his six-month old child who had just been slain on his own arms, is heard to be reciting these lines:
Innalillahe wa innailaihe rajeoon, rizan be qazaaehee wa tasleeman le amreh!
We are from God and we are to return to Him, we are agreeable to all that comes our way and in conformity with Him in all our acts.
Is it not Gita’s Absolute Man speaking?
[67]
This is never to be spoken about by you to one (spiritually) undisciplined, nor to one devoid of devotion, nor to one indisposed to listen, nor again to one who denies Me.
Tells ACBSP:
This confidential knowledge may never be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
It has been mentioned that the greatest secret for the betterment of man, that absolves him of all sins is to reach the One God, for refuge. But there are certain people who can never attain this state: these include the undisciplined, those devoid of devotion, those indisposed to listen and those who denies the very presence of God.
People have raised a finger at the Quran time and again about kafirs being refrained from reading it or putting restriction on their coming to the revered places of worship like the Kaaba. Kafir is an Arabic word that means those who hide the truth about God. Gita gives the answer to this Quranic injunction when it itself prohibits its teachings from being told to a certain group of people. Apparently it seems that this group, talked about in Gita, will encompass a greater number of people than those who will come under the banner of kafirs.
[68]
He who gives this supreme secret to My devotee (thereby) doing for Me supreme devotion, shall doubtless come to Me.
Translates ACBSP:
For one who explains this supreme secret to the devotees, pure devotional service is guaranteed, and at the end he will come back to Me.
It is advised in clear words that the teachings of the Gita, particularly the supreme secret that it talks about, is to be passed on to devotees of God and Krishna. We have already seen the truth is regarding the best way to reach God. That best path talks of relation between our self, that of the Manifest Self (which created the One Noor that created the 14 Devatas including one Devi) and the Absolute. This and nothing else is the teaching of Gita, and it is this teaching only that this writer wishes to propagate through this commentary. Through propagating this message, this writer is only following the word of Gita and trying to create a better next world for himself than the one in which we presently live.
[69]
Nor is there besides such a one among men any who is the highest performer of dear acts, nor shall there be for Me another dearer on earth.
Writes ACBSP:
There is no servant in this world more dear to Me than he, nor will thee ever be one more dear.
The message is clear! One who passes on this secret to other receptive minds is dearest to God. Come, we invite you all to attain that closeness to God, which is the most cherished possession for a human being. But please remember, please do so only with devotion as aim and not seeking any material returns. Also, never leave the side of wisdom.
[70]
And he who will study this dialogue of ours conducive to righteousness, by him (in effect) I shall have been worshipped through the wisdom-sacrifice; so I hold.
ACBSP says:
And I declare that he who studies this sacred conversation of ours worships Me by his intelligence.
Benefit accruing to one who studies this dialogue is discussed here. Wisdom is paramount and has to be necessarily put to play to understand this. If one uses his wisdom, even the study of this dialogue becomes worship.
Muslims too need to ponder! There are certain supplications like Hadees-e-Kisa, which clearly talk of rewards for men who read or listen to it. If you study the Hadees-e-Kisa, it too talks of this Supreme Secret and goes on to talk of the relationship of the Devatas (Ahlulbayt) with the Absolute God. Gita too is doing just the same!
[71]
And the man who may merely happen to hear, endowed with faith and uncarping, even he, liberated, shall attain to the good worlds of those who perform meritorious deeds.
Says ACBSP:
And one who listens with faith and without envy becomes free from sinful reactions and attains to the auspicious planets where the pious dwell.
God makes it clear that from amongst them whom you will tell this secret of Gita, there will be some who will give sinful reactions but those who listen with faith and without envy will attain to the good worlds of those who perform meritorious deeds. Come! Message of Gita is clear! Let us all aspire to go to the good worlds of those who perform meritorious deeds. The path is laid out in front of us and we only need to tread it. Do so because the world being talked about will be the permanent abode, unlike the mortal one here that you are presently living.
[72]
Has it been heard by you, O Partha (Arjuna), with one-pointed mind? O Winner of Wealth (Arjuna), has your delusion of ignorance been destroyed?
Writes ACBSP in translation:
O son of Prtha, O conqueror of wealth, have you heard this with an attentive mind? And are your ignorance and illusions now dispelled?
[73]
Arjuna said:
Gone is my delusion and Self-recognition has been gained by me through Your grace, O Achyuta (Krishna); I am properly established with doubts gone; I shall carry out Your word.
Translates ACBSP:
Arjuna said: My dear Krishna, O infallible one, my illusion is now gone, I have regained my memory by Your mercy. I am now firm and free from doubt and am prepared to act according to your instruction.
A real turn-around has happened as all the doubts in Arjuna’s mind have vanished. With illusions vanishing, Arjuna has now recognized his self, his relation with God through the Manifest Self and the duties that he need to perform. Fighting, he now knows, is his duty for the time being.
We all are sure to have doubts in mind and this attempt is to remove them. With righteousness and devotion on the side, and sincere attempt to become disciplined, our attempts to reach God are sure to give dividends
[74]
Samjaya said:
Thus have I heard this wonderful dialogue between Vasudeva (Krishna) and the high-souled Partha (Arjuna), causing my hair to stand on end.
Writes ACBSP:
Sanjaya said: Thus have I heard the conversation of two great souls, Krishna and Arjuna. And so wonderful is that message that my hair is standing on end.
In the beginning of Bhagavada-Gita, Dhritarashtra inquired from Sanjaya, “What happened on the Battlefield of Kurukshetra?” Till now, Sanjaya was giving an account of what he saw and heard. That account is now coming to an end.
[75]
By the grace of Vyasa I heard this supreme and most secret yoga and spoken by Krishna himself, the Lord of Yoga, as immediately given to my senses.
Says NG: “This verse refers to Samjaya as actually witnessing the scene where the dialogue took place. But then it brings in the name of Vyasa who is well known to be the author of the whole work. A double literary device is here implied which, by cancelling one against the other, one can see that Vyasa himself as the author-manager appears in front of the curtain before the spectators. Or it can be treated as an author’s signature. Sankara, however, prefers to think that Vyasa gave Sanjaya the jnana-chakshush (wisdom-eye) by which he was able to witness the scene actually. A certain amount of myth-making being permitted in contemplative literature, we cannot seriously object to this way of putting it.”
[76]
O King, as I remember and remember this marvelous and sacred dialogue between Kesava (Krishna) and Arjuna, I rejoice over and over again.
Says ACBSP:
O King, as I repeatedly recall this wondrous and holy dialogue between Krishna and Arjuna, I take pleasure, being thrilled at every moment.
[77]
As I remember and remember even that most marvellous form of Hari, great is my astonishment, O King, and I rejoice over and over again.
Writes ACBSP:
O King, as I remember the wonderful form of Lord Krishna, I am struck with wonder more and more, and I rejoice again and again.
The people had forgot the Absolute God and His Manifest Self and they had taken to worship of certain divine beings and few others from their ancestors or those possessing demonic virtues as gods. Devatas were dear to God but their role was to lead mankind to the Absolute God. When man started worshipping the Devatas, Krishna had to be necessarily sent as mentor and teacher – as Messenger - by the Manifest Self.
[78]
Where there is Krishna, the Lord of Yoga, where there is Partha (Arjuna) the Archer, there (will be) prosperity, victory, progress and well-established justice: such is my (Samjaya’s) belief.
Writes ACBSP:
Wherever there is Krishna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. This is my opinion.
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 Eighteenth Chapter entitled The Unitive Way in Behaviour Patterns.
Thus concludes the Upanishad called the Bhagavada-Gita.
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