Bhagavad Gita
Text
and commentary by Sri Swami Sivananda
Foreword by Sri Swami Chidananda
The
Bhagavad Gita transcends the bounds of any particular religion or race, and is
actually Divine wisdom addressed to mankind for all times, in order to help
human beings face and solve the ever present problems of birth and death, of
pain, suffering, fear, bondage, love and hate. It enables man to liberate
himself from all limiting factors and reach the state of perfect inner balance,
inner stability and mental peace, complete freedom from grief and fear of
anxiety.
These
days, man sees only problems everywhere and no lasting solutions are to be
found anywhere. Therefore his life is filled with restlessness, unhappiness and
complication. The Bhagavad Gita contains words of wisdom and practical
teachings that have answers to these conditions. Endearing ourselves to these
teachings, we will live a life of truth, love, peace, righteousness and
non-violence.
This
human drama, which is enacted within its 18 chapters, is the experience of
everyone in this world; the drama of the ascent of man from a state of utter
dejection, sorrow, total breakdown and hopelessness to a state of perfect
clarity, understanding, renewed strength and finally, triumph.
Each
discourse holds for you an invaluable new lesson and imparts a new
understanding of yourself. The workings of your mind: the real problem to your
welfare and happiness - how to overcome them; what the path to blessedness is,
as also the path to perdition. the secret to self-mastery and the way to peace
amidst your duties and activities. It is yours by which to enrich your life.
Preface
The Bhagavad Gita is the source of
all wisdom. It is your guide and supreme teacher. It is a fountain of bliss and
full of divine splendour and grandeur.
Man
is a composite of three fundamental factors viz. Feeling, cognition and will.
There are people with three kinds of temperaments (Yoga), the active, emotional
and rational and these are referred to as:
“Jnana
Yoga” - for a man of rational temperament, self-analysis and enquiry
“Bhakti
Yoga” - for a man of emotional temperament
“Karma
Yoga” - for a man of active temperament
The
Gita formulates the theory of the three paths in life:
“Jnana”
- wisdom / knowledge
“Bhakti”
- devotion
“Karma”
- action
According to its teachings, there
is no conflict among the three. It harmonizes the philosophy of action,
devotion and knowledge. All three must be blended harmoniously if you wish to
attain perfection and freedom through “non- attachment to the fruit of action”.
Dedicate all your efforts and its results to God.
Introduction
I
have endeavoured not to replicate all of the characters mentioned in the Gita.
Instead, I chose to concentrate on the interaction between Arjuna and Lord
Krishna (God), and the essence of the teachings portrayed.
The
scene begins on the battle field where two opposing families vie for the rule
of a kingdom. Arjuna, represents the
Pandava family and Duryodhana, chief of the Kauravas. Arjuna asks his
charioteer, Lord Krishna, to place the chariot in such a position so that he
may have a commanding view of the ensuing battle positions.
The
conversation between Arjuna and Lord Krishna begins as a prelude to the battle.
First
Discourse – Yoga of Despondency of Arjuna
The
despondency of Arjuna is explained on seeing family members and friends, young
and old of either side of both families, on the battle field.
Arjuna
is bewildered and confused by what he sees. Should he participate in this
terrible carnage? Was it proper to destroy one's own relatives and friends for
the sake of a kingdom and some pleasures? Would it not be better for him to
surrender everything in favour of his enemies and retire in peace? He had no
more enthusiasm to engage in this battle. Arjuna was agitated due to attachment
and fear and could do nothing but turn to Lord Krishna for enlightenment and
guidance.
Second
Discourse – Yoga of Sankhya (Dejection)
Lord
Krishna rebukes Arjuna for his dejection, which is due to attachment, and
exhorts him to fight. He explains to Arjuna the imperishable nature of the Soul
/ Atman, for which there is no past, present or future. It is that indwelling
silent witness which pervades each being and is a part of the Supreme Being.
The Atman never dies, therefore Arjuna should not grieve.
As
the Atman transcends the five elements viz. Earth, water, fire, air and ether,
It cannot be cut, burnt or dried. It is unchanging and eternal.
Lord
Krishna further explains:
Everyone
experiences sensation due to contact of objects with the senses. One should
withdraw the senses from objects like the tortoise, which withdraws all its
limbs, within. Lord Krishna asserts that only one, who has the capacity to be
balanced in pleasure and pain alike, is fit for immortality.
Having
taught Arjuna the immortal nature of the Atman, Lord Krishna turns to the
performance of action without expectation of a reward. A man must not concern
himself about the fruit of the action, like gain or loss, victory and defeat
etc. These are in the hands of the Lord. He should perform all action with a
balanced mind, calmly enduring the pairs of opposites, like heat and cold,
pleasure and pain that inevitably manifest during action. Lord Krishna advises
Arjuna to fight, free from desire for acquisition of kingdom or preservation of
it.
Thereafter,
Arjuna enquires from the Lord, the characteristics of a stable-minded person.
Lord Krishna tells him that such a person has no desires at all as he is
content within, having realised the Self or Atman. Being conscious of the Atman
and abandonment of all desires are simultaneous experiences. This type of
person will not be affected by adversity and will have no fear or anger, nor
have likes or dislikes. He will have perfect control of the senses and realises
the “God”, who resides in the heart.
Lord
Krishna concludes that the eternal Brahmic state frees one from delusion
forever and even, on passing on at the end of life, one does not lose
consciousness of one's identity with Brahman.
Third
Discourse – Yoga of Action
In
order to remove attachment which was the sole cause of Arjuna's delusion, Lord
Krishna taught him the imperishable nature of the Atman, the realisation of
which would grant him the freedom of the Eternal. A doubt therefore arises in
Arjuna's mind as to the necessity of engaging in action, even after one has
attained this state.
Lord
Krishna clears this doubt by telling him that although one has realised oneness
with the Eternal, one has to perform action through the force of Nature. He
emphasises that perfection is attained not by ceasing to engage in action, but
by doing all actions as a Divine offering, imbued with a spirit of
non-attachment and sacrifice. Action is necessary not only for one who has
attained perfection, but also for the one who is striving for perfection. One
needs to perform all action for the good of the world and education of the
masses, even though the man of God-vision has attained everything and is
continually ever absorbed in the Self.
Nature
of man is made up of three Gunas/qualities:
Sattwa
-Purity; Rajas-Passion; Tamas-Ignorance
The
Atman is beyond these three qualities and their functions. Only when knowledge
of this fact dawns on Man, does he attain perfection. The Lord tells Arjuna
that each one should do his duty according to his nature or temperament, in the
right spirit of detachment and devotion and then only will lead to perfection
and freedom.
Lord
Krishna explains that desire impels man to lose his discrimination and
understanding and thus commits wrong actions. Desire is the root cause of all
evil actions. If desire is removed, the “Divine Power” manifests in its full
glory and one can then enjoy peace, bliss, light and freedom.
Fourth
Discourse – Yoga of Wisdom
Lord
Krishna declares that He is born from age to age, whenever there is a
prevalence of unrighteousness and the world is ruled by dark forces. The Lord
manifests Himself on Earth to establish peace, order and harmony. Hence, we see
appearance of the great saviours of the world.
The
Lord then explains to Arjuna the secret of Yogic action.
a)
Even though one is not engaged in action, but if the mind is active with the
idea of doership and egoism, then it is action in inaction.
b)
Though engaged physically in action, if the idea of agency is absent and if one
feels Nature does everything, this is
inaction in action.
Liberation:
The
liberated man is free from attachment though engaged in ceaseless action. He is
unaffected by the pairs of opposites like joy and grief, success and failure
etc.
One
who has true union with the Lord is not subject to rebirth. He attains
immortality. Such union can only be achieved when one is free from attachment,
fear and anger, being thoroughly purified by right knowledge.
Divine
Wisdom:
Should
be sought at the feet of a liberated Guru/Teacher, one who has realised the
Truth. Having understood the Truth from the Guru by direct experience, the
aspirant is no longer deluded by ignorance. The liberated aspirant directly
beholds the “Self in all beings and all beings in the Self”.
In
order to attain Divine Wisdom, one must have supreme faith and devotion. When
one has attained complete self-mastery and self-control, has intense faith and
devotion, then true knowledge dawns within and one attains liberation and
freedom from all sins and weaknesses.
The
Lord emphasises that one who doubts, goes to destruction. Without faith in
oneself, in the scriptures and in the instructions of the Guru, one cannot be
liberated.
Fifth
Discourse – The Yoga of Renunciation of Action
In
spite of Lord Krishna's clear instructions, Arjuna still seems to be
bewildered. He wants to know which is superior; the path of action or the path
of renunciation of action.
In
both cases, the final realisation of the Atman is the goal, but the path of
Karma Yoga is superior. Actually, there is no real difference between the two.
Lord
Krishna further asserts that perfection can be attained and one can be
established in the Atman, only after the mind has been purified through the
performance of selfless action.
The
Karma Yogi, who is constantly engaged in action, does not do anything as he is
a spectator of everything and dedicates all his actions to God and thus
abandons attachment, always remaining pure and unaffected. Having completely
rooted out desire, attachment and the ego, he does not enter rebirth again.
A
realised Sage sees Brahman within and without – within as the static and
transcendent Brahman and without as the entire Universe. He sees the one Self
in all beings and creatures. He is ever free from joy and grief and enjoys
eternal peace and happiness. He does not depend upon the senses for his
satisfaction.
Sixth
Discourse – The Yoga of Meditation
Only
a purified mind, one free from desires, can engage itself in constant
meditation on the Atman. Desire gives rise to imagination, which drives the
Soul into the field of action. Therefore, none can realise permanent
tranquillity of mind without renouncing desires.
All
the lower impulses of the body, mind and senses must be controlled by the power
of the higher Self. Thus, one becomes united with God, seeing God in all beings
and objects and is perfectly harmonised.
Lord
Krishna proceeds to the practise of meditation:
The
aspirant must select a secluded spot where there is no likelihood of
disturbance. He should sit comfortably erect on a stool or on the floor, but
not tensed. He should fix his purified mind on the Atman by concentrating
between the eyebrows or the tip of the nose.
Non
participation in sexual activity conserves and transforms vital fluid into
spiritual energy, giving immense power of concentration. The aspirant must
practise moderation in eating, sleeping, recreation etc. In time, he will
gradually transcend the senses and intellect and merge himself in the blissful
Atman. In this state, the Yogi no more descends into ignorance, delusion and
does not relish any more the pleasures of the senses.
Arjuna
then inquires of the fate of that aspirant who fails to realise the Supreme, in
spite of his faith and sincerity. The Lord tells him that the accumulative
power of his Yogic practises will assure him a better birth in the future with
more favourable conditions for spiritual success.
Lord
Krishna concludes that the Yogi who has attained union with the Lord is
superior to the ascetics, the men of book-knowledge and the men of action, as
they have not transcended ignorance and merged in the Self.
Seventh
Discourse – The Yoga of Wisdom and Realisation
The
Lord has already given a clear description of the all-pervading static and
infinite state of His. Now He proceeds to explain His manifestation as the
Universe and the power behind it. He speaks of these manifestations as His
lower and higher Natures. The lower nature is made up of the five elements,
mind, ego and intellect. His higher nature is the life element which upholds
the universe, activates it and causes its appearance and final dissolution. Lord
Krishna says that whatever exists is nothing but a manifestation of Himself. He
is the essence, the substance and substratum of everything, whether visible or
invisible. Although everything is in Him, yet He transcends everything as the
action-less Self.
The
nature of a person is made up of one or more of three qualities: pure,
passionate and ignorant. These qualities delude the individual Soul and make it
forget its true nature, which is one with God. This delusion can only be
removed by the Grace of the Lord.
Thus,
Arjuna has been taught the highest form of devotion which leads to union with
God in His static aspect as also with His dynamic Nature. The Lord tells him of
other inferior forms of devotion: the distressed, the seeker of Divine wisdom,
and he who desires wealth, worship Him, as also the wise. The Lord deems the
wise as dearest to Him; as such a devotee loves the Lord for the sake of pure
love alone. Whatever form a devotee worships, the Lord accepts such worship,
knowing that it is directed to Him only.
Eighth
Discourse – The Yoga of the Imperishable Brahman
Here
Arjuna asks Lord Krishna about the different terms referred to by Him
previously:
What
is the Supreme Being?
What
is Karma or action?
What
is the meaning that pertains to this Spirit, the elements and the centre of all
things, within this human body?
The
Lord replies:
Beyond
all things manifest and unmanifest, names and forms, there is the Supreme Being
or Brahman. He indwells this body as the centre of all things, including even
our own Self (individual Soul/Atman). We are spiritual beings residing in this
body and supported by the silent witness within.
Nature
is the being pertaining to the elements. Worship, prayer and offerings to God
with faith and devotion are actions that lead to blessedness. The secret of
reaching the Divine Being and thus freeing oneself forever from birth and
death, is to constantly practise unbroken remembrance of the Lord at all times,
in all places and even amidst one's daily activities and occupations. Thus
departing, he will go beyond darkness and bondage to attain the realm of
eternal blessedness.
One
must practise sense-control. The senses must be disciplined and gradually
withdrawn from outside objects. The mind should be centred within upon God
uttering “OM” or any other Divine name. By such steady practice daily, the Lord
is easily attainable.
All
beings come again and again into this created universe from the state of
unmanifest being wherein they remained at the end of an age-cycle. But the Lord
exists beyond the unmanifest being. That imperishable Divine Reality is the
highest goal to be attained through single-minded devotion, constant
remembrance and regular meditation. This is the secret of invoking His Grace
and of attaining Him, becoming eternally free and blissful
Ninth
Discourse – The Yoga of the Kingly Science and Kingly Secret
Observing
that Arjuna was a qualified aspirant endowed with faith, Lord Krishna declares
to him the sovereign knowledge and sovereign secret that is to be known by
direct experience. He adds that without faith in this knowledge, man fails to
reach God and is reborn to suffer.
Now,
the Lord proceeds to describe His Nature as the all-comprehensive Truth. He
pervades, creates and sustains everything that exists and when final
dissolution takes place, absorbs everything into Himself.
He
manifests then again when the next creation begins. All beings who are ignorant
of this knowledge are caught helplessly in this cycle of birth and death.
Throughout this state of creation, preservation and dissolution of the
universe, the Lord stands as a witness, unaffected and unattached.
The
God realised saint, a man of spiritual knowledge, perceives Him indwelling all
beings and creatures. He beholds the underlying unity of existence in all names
and forms. The Lord emphasises that devotion is the essence of all spiritual
discipline. The essential thing is to fix the entire mind on the Lord and
dedicate everything unto Him – one's body, mind, action, will and emotion.
Tenth
Discourse – The Yoga of Divine Glories
Lord
Krishna tells Arjuna that even highly evolved Souls fail to understand how He
projects Himself out as the universe and all its manifestations. He goes on to
describe the various qualities that beings manifest according to their
respective Karma. All these qualities, wisdom, truth, contentment etc.,
originate from Him.
The
true devotees of the Lord, who are wholly absorbed in Him through single-minded
devotion and complete surrender, are granted the power of discrimination, the
state that leads them from the unreal to the Real. Lord Krishna emphatically
declares that ignorance is destroyed and knowledge gained through Divine Grace
alone.
Arjuna
accepts the descent of the Supreme in a human form but wishes to know from the
Lord Himself, His Cosmic powers, by means of which He controls the diverse
forces of the universe. The Lord describes His Divine glories, bringing within
the range of Arjuna's comprehension. His limitless manifestations and how He
upholds everything. In short, the Lord is the Almighty Power that creates,
sustains and destroys everything.
Eleventh
Discourse – The Yoga of the Vision of the Cosmic Form
Arjuna's
doubts having been removed through a clear description of the nature of the
Atman and the origin and destruction of all created things, is now ready to
behold the Cosmic Vision.
Lord
Krishna grants him the Divine sight by means of which Arjuna beholds the Lord
as the vast Cosmic Manifestation. The vision is at once all-comprehensive and
simultaneous. In every direction Arjuna sees the Lord as the entire universe.
All the created worlds, beings, creatures and things stand revealed as the one
gigantic body of the Lord. Arjuna further sees that the great Cosmic Drama is
set in motion and controlled by the all-mighty power of the Lord. His will
alone prevails in all things and actions, both good and bad.
The
Lord exhorts Arjuna to fight, he being an apparent cause of the destruction of
his enemies. Arjuna is not able to bear the pressure of the sudden expansion of
his mind and is filled with fear. He begs the Lord to assume once more His
usual form.
Lord
Krishna again reiterates that this vision can only be had by supreme devotion
to the Lord and not by any amount of austerities, study or philanthropic acts.
Twelfth Discourse – The
Yoga of Devotion
This
discourse indicates that the path of Devotion is easier than the path of
Knowledge. In this path the aspirant worships God in His Cosmic form of Supreme
Personality, developing a loving and adoring relationship with Him. He
remembers Him and chants His praises and Name, effecting union with the Lord
not only in His formless aspect but also as the manifest Universe.
In
the path of knowledge, the aspirant meditates on the formless Brahman and it is
more difficult as he has to give up his attachment to the body from the very
beginning and have dispassion for all things in this world.
Practise
of Devotion
Lord
Krishna asks Arjuna to fix his entire mind in Him. If this process of
concentration is difficult, he should dedicate all his actions to Him, feeling
that it is His power that activates everything. If this is beyond his ability,
he should offer all his actions to the Lord, abandoning the desire for their
fruits.
The
Lord goes on to describe the qualities that a true devotee possesses:
1)
He
neither attaches himself to anything nor does he have any aversion to it
2)
He
has a balanced mind under all circumstances
3)
He
is not agitated by the happenings of the world, nor does he, himself, cause
agitation in others
4)
He
is perfectly desire less and rejoices in the Lord within
5)
He
sees equality everywhere, being untouched by sorrow, fear, honour, dishonour
etc.
Thirteenth
Discourse – The Yoga of Distinction between the Field and the Knower of the
Field
In
this discourse, the Lord gives us a wonderfully revealing insight into the
human individual. It is one of the most illuminating, most inspiring and most
mystical portions of the Bhagavad Gita. The Immortal Soul, with its physical
embodiment, is the main theme of this discourse.
The
blessed Lord tells us that the knowledge of the Field and the Knower of the
Field is the true knowledge. This body is the Field. The indwelling Soul/Atman
is the Knower of the Field. Verily, it is the Supreme Being, who has projected
Himself and assumed the form of this Knower of the Field within this body. This
Self is none other than That. Thus, Lord Krishna explains the mystery of
the individual Soul dwelling within this mortal body.
The
five elements, the ego, the mind, intellect, the ten organs, desire, aversion
and such factors constitute the Field.
After
informing us of what constitutes true knowledge, the Lord declares that such
knowledge grants us immortality. That Supreme Reality is the one seer, the
witness, the guide, sustainer, experiencer and the Lord of all.
When
we perceive this Supreme Presence dwelling in all beings, we cannot injure
anyone in thought, word or deed. Lord Krishna asks us to see and know the
difference between the Field (body) and Knower of the Field (Spirit) and thus
reach the Self.
Fourteenth
Discourse – The Yoga of the Division of the Three Gunas or Cosmic Qualities
The
knowledge of the three Gunas or cosmic qualities viz. Purity (Sattwa),
Passionate (Rajas) and Ignorant (Tamas) is now given throughout this discourse.
The
knowledge of the three Gunas which hold the entire universe and all creatures
under their sway is of vital importance to all for their progress and happiness
in life. In this knowledge, we have the secret to attain success in worldly
life as well as in spiritual life.
Lord
Krishna reveals that these three qualities compose the Cosmic Nature, which is
the primal source and origin of the entire creation and all things in it.
The
individual Soul also is bound to the body by these three qualities, Sattwa,
Rajas and Tamas, present in Cosmic Nature. The Lord brings about creation
through the help of His Nature, endowed with these three-fold qualities. The
highest of these is Sattwa, which is pure. It brings about happiness, wisdom
and illumination. The second quality, Rajas, gives rise to passion, manifested
by intense attachment and greed. It causes sorrow and suffering. Tamas is the
worst of all. It arises due to ignorance and results in darkness, lethargy and
delusion.
The
Lord urges us to cast out Tamas, control and master Rajas and wisely divert its
power towards good kinds of activity. Sattwa should be carefully cultivated,
developed and conserved in order to enable us to attain immortality.
The
aspirant should know the symptoms and signs of their presence in his
personality and acquire knowledge of their subtle workings. Then only can he
progress in all fields of his life, armed with this knowledge.
The
Lord declares that one, who rises beyond all three Gunas through spiritual
undertakings, then enjoys immortality. This person constantly worships the Lord
with exclusive devotion and attains the highest Divine experience and supreme
blessedness.
Fifteenth
Discourse – The Yoga of the Supreme Person
Here
Lord Krishna tells us about the ultimate source of this visible, phenomenal
universe from which all things have come into being; just like a great tree
with all its roots, trunk, branches, leaves, flowers and fruit, which spring forth
from the earth, which itself supports the tree and in which it is rooted.
The
Lord declares that He is the source of all existence and refers to this
phenomenal universe as being like an inverted tree, whose roots are in Para
Brahman (Supreme Being) and whose spreading branches and foliage constitute all
the things and factors that go to make up these vast, created phenomena.
This
mysterious “tree” is very difficult to understand, being a product of His
inscrutable power of Maya or delusion. Hence, a marvellous, apparent
appearance, without having actual reality. One who fully understands this
Samsara Tree (fictitious tree) goes beyond delusion. To be attached to it, is
to be caught in it. The surest way of transcending this delusion is by
non-attachment and dispassion.
Lord
Krishna further declares that because He is beyond perishable matter and
superior to the imperishable Soul, enveloped in Maya, He is known in this world
as well as in the scriptures as the Supreme Person.
Sixteenth
Discourse – The Yoga of the Division between the Divine and the Demoniacal
Lord
Krishna brings about quite clearly the intimate connection between ethics and
spirituality; between a life of virtue, God-realisation and liberation.
The
Divine qualities are conducive to liberation and the demoniacal (undivine)
qualities lead to bondage. Purity, good conduct and truth are indispensable to
spiritual progress and leading an honourable life. Devoid of these higher
qualities and having no faith in God or a higher Reality, man degenerates into
a beast of ugly character and cruel actions, sinking into darkness. Caught in
countless desires, a slave to sensual enjoyments and beset by worry and
anxiety, his life ultimately ends in misery and degradation. Haughtiness,
arrogance and egoism lead to this dire fate. Therefore, a wise person, desiring
success, must eradicate vice and cultivate virtue.
Released
from passion, anger and greed, one can succeed in attaining salvation and
reaching the highest goal viz. God.
Seventeenth
Discourse – The Yoga of the Division of the Three-fold Faith
The
theme of this discourse is the question Arjuna puts forward to the Lord:
“What
about those who, even though setting aside scriptural injunctions, yet perform
worship and faith?” The Lord replies thus:
The
faith of such men who ignore the injunctions of the scriptures could be either
Sattwic, Rajasic or Tamasic. This would be in accordance with the basic nature
of the person himself. Conversely, as is the kind of faith, so develops the
nature of the man. Thus, in all things these qualities become expressed in
accordance with the kind of faith in which the person concerned is based. Acts
done with the right faith lead to supreme blessedness; when done without any
faith whatsoever, all actions become barren and useless.
Eighteenth
Discourse – The Yoga of Liberation and Renunciation
Here
you behold the ultimate result or effect of the Lord's advice and teachings to
Arjuna.
The
drama of Arjuna's utter despondency and breakdown is finally resolved in
triumphant self-mastery, strength and bold resoluteness.
Its
central message emerges as an assurance that whatever we do in life, one can
qualify for the highest liberation if one performs actions by renouncing
egoism, attachment and surrendering all desires for selfish, personal gain. By
offering all your efforts as a worship to God, you obtain the Grace of the Lord
and attain the Eternal One.
Arjuna
questions the Lord: “What is the essence or truth of Tyaga (renunciation)?”
The
Lord makes it clear to us that real renunciation lies in renunciation of
selfish and impure actions, and even more in the renunciation of the desire or
greed for the fruits of any action. We
must engage ourselves in virtuous and selfless actions, conducive to the
welfare of others, by renouncing attachment and greed. This is called Sattwic
Tyaga – we neither hate unpleasant action nor are we attached to pleasurable
action. As it is not possible for you to renounce all action, the renouncing of
egoism, selfishness and attachment in your activity is declared as true
renunciation.
Karma
(deeds) does not accumulate and bind one who is thus established in such inner
renunciation.
The
Divine injunction is that God must be made the sole object of one's life. This
is the heart of the Bhagavad Gita gospel
and the central message in its teachings.
Where
there is such obedience as that of Arjuna and such willing readiness to carry
out the Divine teachings, surely prosperity, victory, glory and all blessedness
will prevail there.
The
Atman/Self/Soul/Spirit
. That which pervades all beings and is a part
of the Supreme Being
. Is the silent witness in each being,
recording all thoughts, words and deeds
. Though the mortal body perishes, the Atman
is imperishable and will appear in a body at the beginning of the next age cycle
. Is beyond the three Gunas / Nature of man
Summary
of important teachings of the Bhagavad Gita
. Is the source of all wisdom, your guide and
supreme teacher
. Daily human experiences: from dejection,
sorrow and hopelessness to understanding, renewed strength and triumph
. The workings of the Mind:
How
to overcome problems
Path
to Blessedness
Secret
to self-mastery
Way
to peace amidst daily activities:
. Fight the battle of Life and let Virtue
vanquish vice
. Accept the work that presents itself to you
and do it cheerfully. The Lord says:
“We must like what we do instead
of trying to do what we like”
. Work without bothering about rewards and
always lovingly offer what we do to God
. Always have firm and unshakeable belief and faith
that God will take care of us
. Never forget that we are instruments of God,
surrender and leave everything to Him – He will take care of it all
Union
with God through Yoga:
Karma
Yoga – Action
Bhakti
Yoga – Devotion
Jnana
Yoga - Knowledge/Wisdom
Brahman (God) indwells this body
as the centre of all things, including even our own Self / Atman.
We are Spiritual Beings residing
in this body and supported by the silent witness within.
Purification
of Mind
Live in and practise the 5 human values of Love,
Peace, Truth, Righteousness and Non-violence
Eradicate sense attachments – Ego, anger, lust,
greed, envy and jealousy
Mind control – practise regular meditation and
prayers
- always discriminate in thoughts and
actions
Practise
harmony in thought, speech and action
Try to associate with spiritually- minded people
Dedicate all your efforts to the Divine with no
attachments to the results
Purification
of the Body
Eat
to live and not live to eat; purely fruit and vegetarian diet – no meat, eggs,
fish or chicken
No alcohol intake, smoking or any other substance
use
Do regular exercise and proper breathing techniques
Live simply and waste not money, food or time
Do selfless service to those in need, with no desire
of reward
Do not harm anyone in thought, word or deed
simplelivinghigherthinking@gmail.com
