Bhagavad Gita - Source of all Wisdom

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