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Krishna warns Arjuna that a life of work, even successful work, cannot be fulfilling without Self-knowledge.
The last three verses of the chapter describe a state of profound meditation called samadhi. When meditation becomes very deep, breathing becomes slow, steady, and even, and the windows of the senses close to all outward sensations. Next the faculties of the mind quiet down, resting from their usually frantic activity; even the primal emotions of desire, fear, and anger subside. When all these sensory and emotional tides have ceased to flow, then the spirit is free, mukta – at least for the time being. It has entered the state called samadhi.
Both renunciation of action and the selfless performance of action lead to the supreme goal. But the path of action is better than renunciation.
The goal of knowledge and the goal of service are the same; those who fail to see this are blind.
Those who know this truth, whose consciousness is unified, think always, “I am not the doer.” While seeing or hearing, touching or smelling; eating, moving about, or sleeping; breathing 9 or speaking, letting go or holding on, even opening or closing the eyes, they understand that these are only the movements of the senses among sense objects.
Those whose consciousness is unified abandon all attachment to the results of action and attain supreme peace. But those whose desires are fragmented, who are selfishly attached to the results of their work, are bound in everything they do.
Pleasures conceived in the world of the senses have a beginning and an end and give birth to misery, Arjuna. The wise do not look for happiness in them. 23 But those who overcome the impulses of lust and anger which arise in the body are made whole and live in joy. 24 They find their joy, their rest, and their light completely within themselves. United with the Lord, they attain nirvana in Brahman.
Closing their eyes, steadying their breathing, and focusing their attention on the center of spiritual consciousness, 28 the wise master their senses, mind, and intellect through meditation. Self-realization is their only goal. Freed from selfish desire, fear, and anger, they live in freedom always.
For yogi literally means “one who is accomplished in yoga,” and yoga means “integration of the spirit.” In this sense, yoga means wholeness or the process of becoming whole at the deepest spiritual level.
An unruly will twisted toward self-aggrandizement is an enemy lurking right inside the fort, where it can do the most damage. But those who “have conquered themselves by themselves” have their truest friend in the Self. Only those who have genuine self-discipline, who are “self-conquered,” live in peace.
For aspirants who want to climb the mountain of spiritual awareness, the path is selfless work; for those who have ascended to yoga the path is stillness and peace.
Arjuna, those who eat too much or eat too little, who sleep too much or sleep too little, will not succeed in meditation. 17 But those who are temperate in eating and sleeping, work and recreation, will come to the end of sorrow through meditation.
When a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual union.
When a person is devoted to something with complete faith, I unify his faith in that. 22 Then, when faith is completely unified, one gains the object of devotion. In this way, every desire is fulfilled by me. 23 Those whose understanding is small attain only transient satisfaction: those who worship the gods go to the gods.
If he makes his mind one-pointed in meditation and learns to focus his being on Krishna, then naturally at the time of death he will think of nothing else.
So the one pointedness is directed at Krishna?
When consciousness has been withdrawn from these gates, Krishna says, “the mind is placed [“locked up”] in the heart.” (8:12) Here, as in Christian mysticism, it is the heart and not the head that is taken to be the home of the soul.
There is a state of being, however, that is higher than the perishable cosmos, which is not born and does not die the cosmic death. Here (8:20) it is called simply avyakta, the Unmanifest. This is the supreme goal of all living things, and it is Krishna’s home (8:21). Returning to this final resting place, the soul enters into immortal bliss and is not reborn.
Attain this knowledge through perseverance in yoga. 28 There is merit in studying the scriptures, in selfless service, austerity, and giving, but the practice of meditation carries you beyond all these to the supreme abode of the highest Lord.
particular, to have real, selfless love, regardless of the object, is to love Krishna, the ultimate good. This kind of love, called bhakti, is far more potent than observances and rituals – a point the Gita is slowly revealing.
The one message is: anyone who has real love, love for the Lord of Love who is in all creatures, will in the end attain the goal. This is the royal secret that Krishna had promised to reveal.
Those who worship me and meditate on me constantly, without any other thought – I will provide for all their needs.
Whatever I am offered in devotion with a pure heart – a leaf, a flower, fruit, or water – I accept with joy. 27 Whatever you do, make it an offering to me – the food you eat, the sacrifices you make, the help you give, even your suffering. 28 In this way you will be freed from the bondage of karma, and from its results both pleasant and painful. Then, firm in renunciation and yoga, with your heart free, you will come to me.
it is devotion that is all-important on the spiritual quest. –D.M.
I am time, the destroyer of all; I have come to consume the world. Even without your participation, all the warriors gathered here will die.
Therefore arise, Arjuna; conquer your enemies and enjoy the glory of sovereignty. I have already slain all these warriors; you will only be my instrument.
Neither knowledge of the Vedas, nor austerity, nor charity, nor sacrifice can bring the vision you have seen. 54 But through unfailing devotion, Arjuna, you can know me, see me, and attain union with me. 55 Those who make me the supreme goal of all their work and act without selfish attachment, who devote themselves to me completely and are free from ill will for any creature, enter into me.
Still your mind in me, still your intellect in me, and without doubt you will be united with me forever. 9 If you cannot still your mind in me, learn to do so through the regular practice of meditation. 10 If you lack the will for such self-discipline, engage yourself in my work, for selfless service can lead you at last to complete fulfillment.
Better indeed is knowledge than mechanical practice. Better than knowledge is meditation. But better still is surrender of attachment to results, because there follows immediate peace.
Not agitating the world or by it agitated, they stand above the sway of elation, competition, and fear: that one is my beloved.
Those who see in me that supreme Self see truly. They have found the source of all wisdom, Arjuna, and they worship me with all their heart.
Be fearless and pure; never waver in your determination or your dedication to the spiritual life. Give freely. Be self-controlled, sincere, truthful, loving, and full of the desire to serve. Realize the truth of the scriptures; learn to be detached and to take joy in renunciation. 2 Do not get angry or harm any living creature, but be compassionate and gentle; show good will to all. 3 Cultivate vigor, patience, will, purity; avoid malice and pride. Then, Arjuna, you will achieve your divine destiny.
Every human being, Krishna says, is shraddhamaya,“made up of faith” – as the Bible puts it, as we think in our heart, so we are.
Verses 14–16 turn to the important question of tapas or sadhana, the disciplines undergone for the sake of spiritual growth. The Gita holds that no lasting progress is possible on the spiritual path without self-discipline. The root of the word tapas is tap, to be hot or to suffer pain; and in fact tapas can also mean heat or suffering. When certain spiritual practices are mastered, they create a feeling of heat in the body, which is a sign of increased spiritual potency.
The mantram Om Tat Sat affirms that only the good really exists; the opposite word, asat, implies that evil is transient and therefore is not ultimately real.
The last verse concludes that no act or intention can add to spiritual growth if it is “faithless.” An act done without shraddha is asat, unreal; it cannot have meaning either in this world or the next.
So you can’t have spiritual growth when going through the motions. This is probably why I laughed when I saw people at the church in a Alabama going through the motions.
Our faith conforms to our nature, Arjuna. Human nature is made of faith. A person is what his shraddha is.
Disciplines practiced in order to gain respect, honor, or admiration are rajasic; they are undependable and transitory in their effects.
Disciplines practiced to gain power over others, or in the confused belief that to torture oneself is spiritual, are tamasic.
But to engage in sacrifice, self-discipline, and giving without good faith is asat, without worth or goodness, either in this life or in the next.
This is what I have been doing and thinking that it’s making me better. It’s not enough to discipline yourself when it is a form of torture. There has to be a degree of faith, of thinking with the heart, to follow through with healthy discipline.
A sannyasi is a monk: one who does not participate in family life and has withdrawn from society. In a sense, he has withdrawn from life. Krishna does not recommend this kind of renunciation. In fact, he says it is impossible for anyone to “give up” in this way, for as long as we have a body, we have to do a certain amount of work just to maintain it. Krishna does not advise dropping out of life, and the Gita is primarily aimed at people who live “in the world” yet desire genuine spiritual fulfillment.
The kind of renunciation Krishna recommends is tyaga, where it is not activity but selfish desire for the rewards of action – of work, of life – that is to be renounced.
Rather, he wants Arjuna to lead an active life. Krishna tells him that devotion to his own duty is best. It is better to do one’s own work, even if imperfectly, than to try to take on some other work.
The relationship between the teacher and student is given a parting word, partially of warning. Krishna does not want these profound truths told to anyone who is not ready. Anyone lacking devotion or self-control, who does not want to hear spiritual instruction or who scoffs at it, should not be accepted as a student.
The sacred act of giving spiritual instruction cannot be undertaken lightly.
This is so true. You can’t force it on someone who is not ready.
Self-sacrifice, giving, and self-discipline should not be renounced, for they purify the thoughtful. 6 Yet even these, Arjuna, should be performed without desire for selfish rewards. This is essential.
To renounce one’s responsibilities is not fitting. The wise call such deluded renunciation tamasic. 8 To avoid action from fear of difficulty or physical discomfort is rajasic. There is no reward in such renunciation. 9 But to fulfill your responsibilities knowing that they are obligatory, while at the same time desiring nothing for yourself – this is sattvic renunciation.
Those endowed with sattva clearly understand the meaning of renunciation and do not waver. They are not intimidated by unpleasant work, nor do they seek a job because it is pleasant.
Listen, Arjuna, and I will explain the five elements necessary for the accomplishment of every action, as taught by the wisdom of Sankhya. 14 The body, the means, the ego, the performance of the act, and the divine will: 15 these are the five factors in all actions, right or wrong, in thought, word, or deed.
Knowledge, the thing to be known, and the knower: these three promote action. The means, the act itself, and the doer: these three are the totality of action.
The sattvic will, developed through meditation, keeps prana, mind, and senses in vital harmony. 34 The rajasic will, conditioned by selfish desire, pursues wealth, pleasure, and respectability. 35 The tamasic will shows itself in obstinate ignorance, sloth, fear, grief, depression, and conceit.
