Arjuna addresses Lord Krishna:
O Lord! I want to understand precisely the innate nature of renunciation and relinquishment. (XVIII; 1)
Lord Krishna responds:
Renunciation is discerned by the wise as the giving up of actions motivated by desire. The giving up of the fruits of all action is described by the wise as relinquishment. (XVIII; 2)
Firstly, Lord Krishna talked about Karma, and so people got stuck at that point, believing that whatever Karma they do, they will earn its merit or punyas. But now He clarifies that whatever Karmas we do, we should do without desire and leave the fruit at the feet of the Divine.
His statement appears to be another trick of Lord Krishna’s divine diplomacy. If we work and think, “I am putting everything at the feet of the Lord,” we deceive ourselves. It is only possible as long as there is ego. Only when we become egoless, like the hollow flute, does the Divine melody flow—not before.
Some learned men say that action, as possessing an element of evil, should be given up. Others believe that acts of sacrifice, charity, and austerity should not be relinquished. (XVIII; 3)
O Arjuna! Now listen first to the fact about relinquishment. Relinquishment is of three kinds. (XVIII; 4)
Acts of sacrifice, charity, and austerity should not be relinquished but must certainly be undertaken because sacrifice, charity, and austerity purify the adept. (XVIII; 5)
O Arjuna! However, even these actions should be undertaken after giving up attachment and expectation of fruit. This is My final and decisive opinion. (XVIII; 6)
Lord Krishna does not suggest that we should abandon action, but that we should perform it without desire and without an eye for its fruit. That is, renunciation does not mean giving up anything other than the fruits of action.
Renunciation of action that ought to be performed is not correct. Relinquishing it through ignorance is of Tamasik nature. (XVIII; 7)
Renunciation of duty because of fear of suffering is the relinquishing of Rajasik nature and does not attain the merit of true relinquishment. (XVIII; 8)
If we abandon a duty because it is difficult or unpleasant, then it is escapism. To remain mindful of one’s sense of purpose, courage, and strength are key elements.
Renunciation has two connotations:
- Do action without the ego.
- Perform actions that ought to be done.
If we give birth to a child, it is our duty to raise it. If necessary, a mother has to resort to painful methods to correct a wayward child.
Disclosure of truth may come at the cost of losing a friend, but true friendship demands disclosure for his good.
There are certain responsibilities that an individual owes to the collective. If an urchin damages public property, it is our duty to check him. Likewise, it is obligatory to report a theft. Else, evil thrives when good men do nothing.
O Arjuna! Performance of duty that ought to be done, relinquishing attachment and the expectation of fruit—such relinquishment is of Sattwik nature. (XVIII; 9)
Self-interest may be behind a seemingly unselfish act. We may donate money in the presence of others to rise in their esteem. However, in the absence of recognition, we may not donate. In a deed of true merit, there is no ulterior motive—no recognition or expectation. It is spontaneous. We respond to someone’s needs and then forget about it, as though we were carrying money on his behalf.
Mahatma Gandhi stood by a stream and saw a woman in torn clothes exposing her modesty. He spontaneously took off his mantle and floated it to the needy woman.
When we drink deep from the Spirit’s cup of love, we become selfless and karma-free. All the karma belongs to the cup, not us.
The one who is unaffected by works, pleasant or unpleasant; such a one of Sattwik temperament who relinquishes is wise, doubtless, and of pure nature. (XVIII; 10)
It does not matter what work we do—agreeable or disagreeable.
Our Lord Jesus Christ carried the cross. The judges gave Socrates the choice between death and exile, but he was not afraid of death. He maintained that a body that does not serve its mission is as good as dead.
It is irrelevant whether we succeed or fail—the important thing is to stand by the things that are meaningful to us. However, that is not to say that we should become martyrs. That props up the ego—“I am dying for my country.”
While abiding in the body, it is not possible to give up action completely, but he who relinquishes the fruits of action is considered as the one who has relinquished. (XVIII; 11)
Those who do not relinquish the fruit of action are subject to the threefold fruit—agreeable, disagreeable, and mixed—after death. But these do not accrue to those who have renounced. (XVIII; 12)
O Arjuna! Know from Me the five factors for undertaking all actions, and how they can be neutralized is propounded by the Samkhya doctrine. (XVIII; 13)
The seat of action, the doer, the various instruments, the kinds of efforts, and providence is the fifth. (XVIII; 14)
There is nothing preposterous in the idea that there might be a fifth factor called providence that is beyond the seat of action, the doer, the instrument, and the effort. A novice thinks good luck is a coincidence, but a seer accepts it as a blessing bestowed by providence.
A novice resists change, whereas the seer accepts it as an act of providence. That is not to say that the seer is fatalistic—his acceptance is fueled by his understanding of the transitory nature of life, like the rise and fall of the tide. He is grateful for what the high tide brings and unperturbed by what the low tide washes away. He stands on the seashore and enjoys the waves’ dance.
Conversely, if a person’s chakras are badly damaged, he attracts negative vibrations. The electromagnetic field of the toxic chakras becomes an accident-prone zone that attracts bad luck.
But the Spirit is not at war with man—in fact, it harnesses the choicest blessings for him. Firstly, it detoxifies the chakras. Thereafter, their electromagnetic field works as a receptor mechanism that navigates providence for our benevolence. That is, the electromagnetic field of a realized soul is so powerful that it attracts positivity. Thus, good fortune spontaneously follows him like his shadow. Not just that, as he is auspicious, his vibrations turn bad luck into good luck.
All actions, whether right or wrong, that man undertakes by body, speech, or mind, arise from these five factors. (XVIII; 15)
With the situation being thus, the man of distorted mind, because of distorted understanding, perceives himself as the doer, and as such, he errs in perception. (XVIII; 16)
The ego is fueled by thoughts. For instance, our ego gets inflated if we think that we are the best. It does not take long for an inflated ego to deflate. Take the case of the loftiest trees that dread the thunder most. But if we never climb the ego tree, there is no fear of falling.
Thus, if we do our allotted work to the best of our ability and leave the fruit to providence, then whatever be the outcome, there is no fear or disappointment.
He who is free from ego domination, whose intellect is not clouded—even if he were to slay the three spheres—he neither slays nor is he bound by his actions. (XVIII; 17)
When an action is performed without the consciousness of a doer, then no karma arises. If Arjuna surrenders his will to Lord Krishna, he ceases to be the doer. In such a state, even if he burns the three worlds, he would go scot-free.
Knowledge, the object of knowledge, and the knower of knowledge are the threefold catalysts of action. The instrument of action, the object of action, and the doer are the threefold elements of action. (XVIII; 18)
Knowledge, action, and doer are of three kinds according to their modes. Now listen to their classifications. (XVIII; 19)
Whereby one is able to perceive amidst all the beings the one immutable Being, undivided in diversity—that knowledge is Sattwik. (XVIII; 20)
As the same gold can be designed into many ornaments, likewise, the same God can take many forms. A Sattwik understanding is not deceived by appearances—it perceives the unity behind the diversity. Though our bodies are apart, our Spirit is the same.
Says Rig Veda, “The truth is one; the wise call it by many names.”
Whereby one perceives amidst all beings, diversity of multiple nature on account of their being apart—that knowledge is Rajasik. (XVIII; 21)
The stereotypical Rajasic person lives in the illusion, ‘everything goes’—‘nothing is completely wrong.’
He does not want to believe in the absolute right because he is afraid his aggressiveness would get exposed in its light.
In fact, he lives in the illusion that he is progressive. But as he lives in the future, he imagines things. For instance, he imagines that if he lives like a primitive person, he will get liberation. But the brain is modern, so how can he achieve liberation by aping a primitive lifestyle?
At the collective level, after riding a high horse and producing plastic mountains, the Rajasic developed countries are now attracted to primitive lifestyles. Ironically, the underdeveloped countries are borrowing to develop the same plastic mountains.
Whereby one adamantly sticks to a single effect as the whole, without cognition of the cause or concern for truth, that knowledge is Tamasik. (XVIII; 22)
Tamasic people fall into the illusion of virtual reality and mistake a part of the truth for the whole.
They consider a single factor to be the most important, excluding all others. For example, a woman who has an immoral husband thinks that her life is finished. She does not investigate other possibilities.
An action performed as a duty, without attachment, without like or dislike, by one who has no expectation of fruit is Sattwik. (XVIII; 23)
A Sattwik person endeavors to perform his duty with detachment. He enjoys his own virtue. The Sattwik are seekers of God and hence do not give up hope. With fortitude, they persevere and try to mend the broken world.
An action performed to satiate desire or ego, and undertaken with great strain, is Rajasik. (XVIII; 24)
The Rajasic cunningly camouflage their aggressiveness with sophistication. Take the case of a Rajasic executive who works like an efficient machine but is completely insensitive to any kind of ethics or emotion. He destroys any obstacle that stands in his way. He uses rationality to justify his unjustifiable acts.
An action performed without awareness, regardless of consequences, loss, injury, and one’s capacity, is Tamasik. (XVIII; 25)
Tamasic people tend to be pessimistic. If things don’t work their way, they wallow in self-pity. They get overwhelmed by their goals and hence get discouraged by the first obstacle that comes in their path.
But there could also be another side to it. For instance, a child who is frightened may develop a courageous temperament. He acts bravely without being aware of it, as in the case of a child who jumps into water to save a drowning friend.
Secondly, a Tamasic landlord may be generous and forgiving to his tenants simply because he is lazy. In contrast, his son may have a Rajasic temperament. Though he may be ambitious, he may also be generous and forgiving. He could be spending on others with the idea of harnessing goodwill for later gain.
Free from attachment and egoistic speech, of fortitude and spirit, unperturbed by success or failure—such a doer is of Sattwik nature. (XVIII; 26)
A Sattwik person is unperturbed by success or failure because he trusts God and knows that, by His grace, all will turn out well. He has the fortitude to master any situation. He is like a large, leafy tree, which is exposed to the heat of the sun, yet it provides coolness to those who come under its shade.
While the one who is suffused in passion, anxious for the fruits of action, avaricious, of destructive nature, impure, swayed by happiness and sorrow—such a doer is of Rajasik nature. (XVIII; 27)
The one who is unsteady, uncouth, stubborn, devious, treacherous, lethargic, depressed, and dilly-dallying—such a doer is of Tamasik nature. (XVIII; 28)
Tamasic people are lethargic by nature. They develop phobias, infatuations, and melancholia. They think that all that glitters is gold.
Moreover, they form groups and beg in the name of God. Thus, they end up forming cults of arrogant parasites.
O Arjuna! Now listen to the three types of intellect and steadiness, based on the modes explained comprehensively and individually. (XVIII; 29)
O Arjuna! The understanding that discerns what leads to ascent and descent, what is proper to do and what not to do, what to fear and what not to fear, what causes bondage and liberation—the intellect which discerns this is of Sattwik nature. (XVIII; 30)
The one with Sattwik understanding has the collective good in heart before he takes a decision. Plato described courage as the knowledge of what should and what should not be feared. That is, a Sattwik person is precautious and has discretion.
But discretion cannot be acquired or cultivated—it matures with experience. For instance, though both the swan and the crane have similarities, the swan can be distinguished by its quality of discretion. If milk and water are mixed, the swan has the discretion to separate the milk from the water.
O Arjuna! The understanding that discerns what is Dharma and Adharma, what is proper to do and not to do—the intellect which errs in discerning this is of Rajasik nature. (XVIII; 31)
The Rajasik get deceived by their own intellect. Take the case of people at the helm of affairs who appoint a briefless lawyer as a law minister. Their strategy is to neutralize all the immediate deputies lest they be challenged. They may be efficient, but they do not promote efficiency by appointing morally upright people. They seldom have a sense of morality. Their approach is to use people. They demand absolute loyalty, whilst our loyalty should be to the Spirit.
Moreover, Rajasic politicians use the device of selectively quoting to garner votes.
Clouded by Tamas, that which perceives Adharma as Dharma and everything in a distorted way—such intellect is of Tamasik nature. (XVIII; 32)
A Tamasik intellect gets so confused that it serves the maid and does not see the master! Moreover, such a person generates confusion everywhere. For instance, a mean man teaches others how to be miserly. His miserliness brings unhappiness to others in addition to himself.
Tamasik gurus indulge in sly and secretive knowledge to overpower their disciples. They misquote scriptures or quote them out of context to create misunderstandings, superstitions, and rifts. Often, they use death as an important focus of their teachings.
O Arjuna! Through meditation, by which one is able to sustain the activities of the mind and the vital functions of the senses with equanimity—this steadiness is of Sattwik nature. (XVIII; 33)
The Sattwik temperament is such that it abhors sensuous pleasures and hence does not fall prey to temptations.
The conditioning, O Arjuna, by which one holds fast to Dharma, sensory pleasures, and wealth with expectation for their fruits, is of Rajasik nature. (XVIII; 34)
O Arjuna! The conditioning by which a stupid person does not give up sleep, fear, sorrow, depression, and ego—that, O Partha, is of Tamasik nature. (XVIII; 35)
Whatever evil befalls a Tamasik person is the consequence of his own irreverence and neglect. He digs holes and falls into them, and then expects others to pull him out. Then, he recedes into depression and contemplates suicide.
O Arjuna! Now I shall reveal the three kinds of happiness, whereby one finds joy by constant practice and attains the end of sorrow. (XVIII; 36)
Happiness which is like poison in the beginning but like ambrosia in the end is of Sattwik nature. It arises from a lucid understanding of the self. (XVIII; 37)
A Sattwik attention is absorbed in the Spirit. After tasting the sweet ambrosia, such a person is no more lured by sensuous pleasures that enslave the mind like a venomous snake.
However, a Sattwik seeker is never happy because he is in separation. He is like a child lost from his mother. He cries for the mother and cannot be appeased by any toys, but when he meets the Primordial Mother, the scene changes.
Happiness born from the contact of the senses with their objects is like ambrosia in the beginning but like poison in the end—it is of Rajasik nature. (XVIII; 38)
Since ages, humans have debated over the source of happiness. Some believe it lies in ownership of land, brands, and wealth. Others ascribe it to power. Wars ravaged, ideologies turned, and the human Spirit lay defeated. In all of this, the mind raced to grab the next quick fix—only to find again the pain that outlives happiness.
The happiness that comes from the contact of the senses is transient. The permanent joy comes from the Spirit.
The happiness which deludes the self at the outset and in the end, which arises from sleep, lethargy, and negligence, is of Tamasik nature. (XVIII; 39)
While problems are stumbling blocks to the Tamasik, they are stepping stones to the Sattwik. If things do not work out, the Tamasik give up hope, whereas the Sattwik draw lessons from it.
The Tamasik blame others for their poor results, whereas the Sattwik take corrective steps.
There does not exist on earth or heaven, amongst the Gods, any being which is free from these three modes born of Prakriti. (XVIII; 40)
Every activity produces a reaction. The ego develops as a byproduct of reaction. Take the case of a child who starts reacting to the outside world. As he starts saying “no” to it, the seed of the ego begins to germinate. Though the blueprint of the tree is embedded in the seed, the nature of the terrain determines its growth. A seed that is nurtured in a Rajasic terrain gives way to Rajasic conditioning, and likewise, the one that is nurtured in a Tamasik terrain gives way to Tamasik conditioning.
Till our attention enters within, we do not see our conditioning or ego. However, when we see them, we develop strong guilt feelings that are burdensome to the Spirit.
We should bear in mind that we did not choose the terrain of our conditioning and, hence, are not responsible for it. Lord Krishna clearly states that no one exists on earth who is free from these conditionings. Of course, as we become aware of them, we can detach ourselves from the ego that binds us to them and move on. As we detach from the ego, it also detaches us from the guilt that is latched to it.
O Arjuna! The functions of Brahmins, Kshatriyas, Vaishyas, and Shudras are allocated according to their particular quality. (XVIII; 41)
Brahmins are the priestly class, Kshatriyas—the warriors, Vaishyas—the traders, and Shudras—the menial class. These classifications do not accrue by birth but according to the aptitude of the individual.
Furthermore, this verse relating to the fourfold castes is incongruous with the central message of Lord Krishna. They appear to be introduced by the Brahmins who were the custodians of the Gita for obvious reasons. It should be noted that Lord Krishna himself grew up among the cowherd community and was well aware of the evils of the caste system.
Tranquility, self-restraint, simplicity, purity, forbearance, truthfulness, knowledge, realization, and spirituality comprise the duty of a Brahmin, born of his nature. (XVIII; 42)
Valor, high spirit, steadiness, mindfulness, never fleeing from battle, charity, and qualities of leadership comprise the duty of a Kshatriya, born of his nature. (XVIII; 43)
Farming, tending cattle, and trading comprise the duties of the Vaishya, born of his nature. Works of the nature of service are duties of a Shudra, born of his nature. (XVIII; 44)
A man attains perfection in happily pursuing his own duty. Listen to how he attains perfection in happily pursuing his own duty. (XVIII; 45)
He from whom all beings arise, by whom all this is pervaded—by worshipping Him through the performance of his own duty, man achieves perfection. (XVIII; 46)
We enjoy our work much more if it becomes worship. Our passion transforms into worship as our attention rests on the Lord. Thus, we attain perfection.
O Arjuna! Better is one’s own Dharma, though imperfectly implemented, than the Dharma of others, though perfectly implemented. No sin accrues in doing the duty arising from one’s Dharma. (XVIII; 47)
O Arjuna! One should not abandon one’s work according to aptitude even if it is imperfectly implemented; for in all work, there may be imperfection, like in fire, there is smoke. (XVIII; 48)
It is immaterial whether the work is executed to perfection, provided it is pursued with dedication. The absence of dedication leaves us with a sense of emptiness even though the work is executed to perfection. A life without dedication is half-lived.
But if we are dedicated and focused in our pursuit, it gives meaning to life even if the task is imperfectly executed. Conversely, we may accomplish someone else’s task perfectly, but that does not polish our own diamond. Hence, it is better to be who we are than to ape others.
Parents want their children to pursue their own ambitions. Failure to recognize the aptitude of the child stunts his growth. Parental confrontation arises where a strong-willed child asserts himself. If he gives in to parental ambitions, he would never experience the joy of spreading his wings.
A seeker has to accept his kind. He may not succeed in the beginning, but he should not be upset or deterred. A seed has to navigate hostile soil to sprout. The greatest mistake is to give up hope.
He whose intellect is detached, who has conquered the self and is free from desires—he attains the Supreme state, transcending all work through renunciation. (XVIII; 49)
O Arjuna! Listen briefly—how, having achieved perfection, he attains Brahman, for that is the epitome of knowledge. (XVIII; 50)
Having a pure intellect, possessing firm control of the senses, renouncing sound and other objects of the senses, giving up passion and aversion. (XVIII; 51)
Taking to seclusion, eating little, restraining speech, body, and mind, absorbed in meditation and concentration, abstaining from passion. (XVIII; 52)
From the sublime to the mundane, self-discipline can also mean keeping track of our daily life habits. It can mean how many times we let our mind waver into negative thoughts and criticism.
Socrates believed that the human soul had a natural propensity to do right and improve itself. With proper training, it could become a seat of virtue. Thus, he subdued his bodily cravings to give way to the teachings of his soul and its innate wisdom. He practiced self-discipline by limiting how much he ate and drank, even though he socialized and attended parties often. He turned down a profitable job offer to keep his needs to a minimum. He didn’t own many clothes and denied himself the chance to build a large house on land offered to him. He lived in a humble shelter and trained himself to live with less.
Setting boundaries and sticking to them keeps us in balance and also enables us to go deeper in meditation.
Renouncing ego, power, desire, wrath, and possession; void of ego and at peace, he attains union with Brahman. (XVIII; 53)
Attaining union with Brahman, delighting in his spirit, he does not grieve for anyone nor has any expectations. Regarding all beings evenly, he attains the highest devotion to me. (XVIII; 54)
By devotion, he perceives my infinite and true nature. Thus, knowing my true nature, he abides in me. (XVIII; 55)
Thereafter, doing all actions under my protection, he attains, by my grace, the eternal and immutable abode. (XVIII; 56)
Dedicating all actions to me, perceiving me as the ultimate goal, developing equanimity—anchor your attention always in me. (XVIII; 57)
Absorbing attention in the Divine does not imply that we give up work, but that we sow the seed and leave the rest to Him. The Prophet’s advice to one who asked whether he should leave his camel to God’s care was: “Tether it, then trust in Him.”
With your attention anchored in me, by my grace you shall overcome all hurdles. But if, because of ego, you refuse to pay heed to me, then you shall perish. (XVIII; 58)
Your refusal to fight is due to the delusion born of the ego. Such resolve is in vain. Your nature will compel you. (XVIII; 59)
O Arjuna! The action that, under delusion, you do not want to undertake—you will be driven to do helplessly by the compulsion of your own nature. (XVIII; 60)
In the previous chapters, Lord Krishna described the knower of the field of knowledge as kshetragya. He clarified that Arjuna is positioned as a Kshatriya, meaning destroyer of Trigunas or the three modes of nature. Hence, he has to stand by his Dharma and fight all of them. But his resolve not to fight is born from his ignorance—by killing the enemy, he believes he would incur sin.
However, Lord Krishna had earlier explained that the enemy should be considered as being dead anyway. In a deeper sense, the Spirit is the attention of God within us, but if we estrange ourselves from it, God’s attention recedes from us.
Arjuna is merely an instrument. His case can be described like a pen in the hand of a writer who, under the delusion of ego, thinks that it is writing on its own.
O Arjuna! God dwells in the heart of all beings, and through His Maya, He spins them in circles as though mounted on an instrument. (XVIII; 61)
Maya is the subtlest of all the forces that act to stupefy us from our inner self. We cannot deceive Maya, but she can deceive us, as she has to somehow play games to trick the ego.
Shri Mataji Nirmala Devi reveals:
“Human attention, in pursuit of desires, leaves the inner path. This is Maya. She has been intentionally created. Without her, attention could not have developed. You should not be afraid of her but recognize her so that she will illuminate your path. Clouds hide the sun and also make it seen. In the same way, once Maya is identified, she moves aside and the sun is seen.”
O Arjuna! Surrender to His protection with all your being. By His grace alone, you shall attain eternal peace and the highest state. (XVIII; 62)
A detached person is not attached and hence surrenders spontaneously. However, the surrender should not be imaginative—it has to be sincere, as in the case of those who never saw the Buddha and yet made Ajanta and Ellora.
The secret of the secrets has been revealed to you. Reflect deeply, and then do as you will. (XVIII; 63)
A valuable lesson can be learned from Lord Krishna. He summoned the bravest of the Pandavas to spearhead the battle of Dharma, but instead, he was confronted by an obstinate child inside Arjuna’s head. So how did he deal with it?
Of course, as Arjuna’s guru, he could have ordered him to fight. But what good would it do if Arjuna’s heart was not in it? It is difficult to change the way people think or get them to see another way by domination.
Another way could be to use divisive means, like modern gurus. However, Lord Krishna did not don the mantle of modern gurus who impose their will on their disciples—rather, he used the power of love. Thus, without infringing upon his disciple’s free will, he gently raised his awareness until he gained his own insight.
Again, listen to my ultimate words, which is the secret of all secrets. You are loved by me; therefore, I shall reveal to you what is for your good. (XVIII; 64)
In a brief dialogue, Lord Krishna unfolded a thousand secrets. Ancient masters jealously guarded these secrets and diligently tested the seeker before revealing them. However, the compassion of Lord Krishna is such that he revealed them to Arjuna unconditionally. After revealing them, he gives him the complete freedom to make his own decision.
Though free will is God’s gift, we should not forget that whatever choices we make play out in the universe.
O Arjuna! Absorb your mind in me, be devoted to me, offer all actions to me, offer salutations to me—thus will you attain me. I assure you because you are dear to me. (XVIII; 65)
Lord Krishna beckons Arjuna to follow the path of bhakti. In an earlier chapter, he stipulates that it must be Ananya Bhakti—where there is no other. The word Ananya is the trick of his play. The ego is the biggest barrier to Ananya Bhakti.
Such a state of bhakti comes from the experience of one’s own divinity. Hence, it is not blind—it is understood by our intelligence. It helps us to understand who we are and our relationship with the whole.
Renounce all other dharmas and take refuge in me alone. Do not grieve; I will deliver you from all sins. (XVIII; 66)
If a seeker remains confined to one religion and turns a blind eye to the message of other prophets, he gets an incomplete picture. Hence, Lord Krishna advises Arjuna that he should transcend all religions and become solely absorbed in Him.
It is truer to say that unless we know the Spirit, we cannot know God. That is why all the religions failed. However, in the light of the Spirit, we understand that the essence of all religions is the same.
Talking to his monks about the nature of Buddhahood, the great Zen master Rinzai said:
“If you seek Buddha in external forms, he would not be more than yourself. Do you want to know your own mind? The true Buddha has no shape—the true way has no substitute. The true Dharma has no form.”
This is not to be revealed by you to one who is not practicing austerity, who is not a devotee, or who is not seeking or disrespects Me. (XVIII; 67)
He who reveals this highest secret to my devotees, and sufficed with the greatest devotion to me, shall no doubt attain me. (XVIII; 68)
None amongst men is there who does greater service to me, nor is there going to be in the world another dearer to me than he who studies this dialogue of ours. By that sacrifice of knowledge, I shall be worshipped by him. (XVIII; 69-70)
He who listens to it in complete faith, free from doubt—he too shall be liberated and reach the highest state attained by those practicing righteousness. (XVIII; 71)
In this statement, one detects another trick of Lord Krishna’s divine diplomacy. Assuming that one does not follow him, yet he suggests that if his teachings are followed with faith, then also one is liberated. In fact, he and his teachings are one, but the latter proposition is more appealing to the ego.
That goes to show that we can follow the moon or the moonlight, the sun or the sunlight, the Spirit or the compassion, the word or its meaning—because the two things are inseparable. His seemingly alternate proposition is made in such a manner that the ego of the seeker is baffled and takes the bait.
It is hard for the modern brain to surrender to a Divine incarnation or even accept such a proposition. On the other hand, the human mind can be easily mesmerized and impressed by the ego-pampering of false gurus. Hence, it is easier for them to captivate a following than for a Divine incarnation who is straightforward, direct, honest, respects our freedom, and yet corrects us. Obviously, Lord Krishna was aware of the human failings of our times, so he used a roundabout approach.
After realization, one is wonderstruck at his mastery of diplomacy, which runs as an undercurrent throughout his dialogue with Arjuna. One learns the many ways of saying the same thing—how to deal with an obstinate person and eventually how to stalemate his ego without hurting his feelings.
Surprisingly, in his own time, Lord Krishna only suggested to one individual (Arjuna) to surrender. Could it be that no one else was sufficiently evolved to accept Him? Our Lord Jesus Christ also had only a handful of disciples. He was discarded and crucified on the grounds of being self-assertive. Nor were Zarathustra, Lord Buddha, Lord Mahavira, Socrates, Lao Tzu, Confucius, Prophet Mohammed, and Guru Nanak accorded recognition in their times.
O Arjuna! I trust that you have listened to this with concentrated attention. Therefore, O Dhananjaya, the delusion caused by ignorance must have perished. (XVIII; 72)
Arjuna responded:
O Lord! My delusion has perished. By Thy grace, I have regained my memory. I stand here resolute and freed from doubt, ready to follow Thy command. (XVIII; 73)
If war begins in the mind of man, it begs the question—if there is no war in Arjuna’s mind, why should he fight? It is truer to say that Arjuna’s valor lies not in how he fights on the battlefield, but in how he fights his ego.
No sooner than he conquers his ego, the battlefield fades from his mind. No sooner than he assumes his position as the Spirit, he becomes the truth. Seeking knowledge, he becomes the knower of the field of knowledge.
Sanjaya spoke:
Thus, I have heard this amazing dialogue between Lord Krishna and the noble soul Arjuna, which has caused the hair of my body to bristle with rapture. (XVIII; 74)
By the grace of Vyasa, I have heard the highest secret—this yoga being imparted by Lord Krishna in person, the Lord of Yoga. (XVIII; 75)
O King, as I repeatedly recall this amazing and sacred dialogue between Lord Krishna and Arjuna, I delight in bliss again and again. (XVIII; 76)
O King! Whenever I reflect on that most stupendous manifestation of Lord Krishna, I am amazed and delight in bliss again and again. (XVIII: 77)
Wherever there is Krishna, the Lord of Yoga, and wherever Arjuna, the archer, is, there assuredly will be good fortune, victory, prosperity, and morality. (XVIII: 78)
Only those who love can feel the collective love. Love culminates in joy. Lord Krishna clearly states that he looks after the welfare (kshema) of those who are in unison with the all-pervading power of Divine love. When the instrument is connected, his prayers are answered even before they are recited.
An instrument that prays not for himself but for others is auspicious. Not only do blessings follow him like his shadow, but they also protect those who shelter under his umbrella. Take the case of the Mahabharata, where the five Pandava brothers fought not for any self-interest but to uphold Dharma. Victory followed them despite the odds.
It goes to show that it is not sufficient to be a guide, but more importantly, to be a guide who leads in the light of the Spirit. History is replete with such kindled souls—Lord Jesus Christ, Lord Buddha, Lord Mahavira, Socrates, Zarathustra, Lao Tzu, Confucius, Prophet Mohammed, and Guru Nanak—who transformed humanity with the light of the Spirit.
Unfortunately, due to the delusion of our post-modern times, we have inadvertently accepted negative forces. Thus, the battlefield of Mahabharata has shifted inside our brains, where the prophets of doom cast an attitude of defeat and despair.
One wonders how we can so easily forget that this world has been created by God, who will not allow His labors to go to waste. Hence, we must seek the light from within to face our innermost demons. Lord Krishna reminds us:
“Whenever there is decline in righteousness, I manifest myself.”
It cannot be an idle promise. Perhaps the incarnation has come, but it is difficult to find if we wear blinkers over our eyes.
In these special times, Her Holiness Shri Mataji Nirmala Devi has made collective transformation possible by awakening the Kundalini and giving us the means to master ourselves, irrespective of our karma.
As the world calls for it with ever-gaining momentum, it will usher in a new era—an era of celebrating compassion in tough times, of resilience in the face of adversity, and of joy within the human Spirit.