CONTINUED FROM Vol 8 ISSUE 7
(11.47) O Arjun, neither by study of the Vedas, nor by sacrifice, nor by charity, nor by rituals, nor by severe austerities, can I be seen in this cosmic form by anyone other than you in this human world. (11.48) Do not be perturbed and confused by seeing such a terrible form of Mine as this. With fearless and cheerful mind, now behold My four-armed form. (11.49) Sanjay said: After speaking like this to Arjun, Krishn revealed His (four-armed) form. And then assuming His pleasant human form, Lord Krishn, the Great One, consoled Arjun who was terrified. (11.50) Arjun said: O Krishn, seeing this lovely human form of Yours, I have now become tranquil and I am normal again. (11.51)
God can be seen by devotional love
The Supreme Lord said: This (four-armed) form of Mine that you have seen is very difficult, indeed, to see. Even celestial controllers (Devas) are ever longing to see this form. (11.52) This (four-armed) form of Mine that you have just seen cannot be seen even by study of the Vedas, or by austerity, or by acts of charity, or by the performance of rituals. (11.53) However, through single-minded devotion alone, I can be seen in this form, can be known in essence, and also can be reached, O Arjun. (11.54) One who does all works for Me, and to whom I am the supreme goal; who is my devotee, who has no attachment, and is free from enmity towards any being — attains Me, O Arjun. (See also 8.22) (11.55)
12. PATH OF DEVOTION
Should one worship a personal or an impersonal God?
Arjun said: Which of these has the best knowledge of yog — those ever-steadfast devotees who thus worship You (as Krishn, Your personal aspect), or those who worship Your impersonal aspect, the Eternal Being (Brahm)? (12.01) The Supreme Lord said: I consider the best yogis to be those ever steadfast devotees (Bhaktas) who worship with supreme faith by fixing their mind on Me as their personal God. (See also 6.47) (12.02) They also attain Me who worship the unchangeable, the inexplicable, the invisible, the omnipresent, the inconceivable, the unchanging, and the immovable Eternal Being (Brahm); restraining all the senses, even minded under all circumstances, and engaged in the welfare of all creatures. (12.03-04)
Reasons for worshipping a personal form of God
Self-realization is more difficult for those who fix their mind on the impersonal, unmanifest, Eternal Being (Brahm); because, comprehension of the unmanifest by embodied beings is attained with difficulty. (12.05) But for those who worship Me with unswerving devotion as their personal God, offer all actions to Me, intent on Me as the Supreme, and meditate on Me; I swiftly become their savior — from the world that is the ocean of death and transmigration — whose thoughts are set on My personal form, O Arjun. (12.06-07)
The four paths to God
Therefore, focus your mind on Me, and let your intellect dwell upon Me alone (through meditation and contemplation). Thereafter, you shall certainly attain Me. (12.08) If you are unable to focus your mind steadily on Me, then long to attain Me,O Arjun, by practice of (any other) spiritual discipline (Saadhanaa) that suits you. (12.09) If you are unable even to do any spiritual discipline (Saadhanaa), then be intent on performing your duty for Me. You shall attain perfection just by working for Me (as an instrument, just to serve and please Me, without selfish motives). (See also 9.27, 18.46) (12.10) If you are unable to work for Me, then just surrender unto My will and renounce (the attachment to, and the anxiety for) the fruits of all work with subdued mind (by learning to accept all results, as God’s grace (Prasaad)) with calmness. (12.11)
KarmaYog is the best way to start with
The knowledge of scriptures is better than mere ritualistic practice; meditation is better than scriptural knowledge; Tyaag, or renunciation of (the selfish attachment to) the fruits of work is better than meditation; peace immediately follows Tyaag. (See more on renunciation in 18.02, 18.09) (12.12)
The attributes of a devotee
One who does not hate any creature, who is friendly and compassionate, free from the notion of “I” and “my”, evenminded in pain and pleasure, forgiving; and the yogi who is ever content, who has subdued the mind, whose resolve is firm, whose mind and intellect are engaged in dwelling upon Me, who is devoted to Me, is dear to Me. (12.13-14) The one by whom others are not agitated and who is not agitated by others, who is free from joy, envy, fear, and anxiety, is also dear to Me. (12.15) One who is desireless, pure, wise, impartial, and free from anxiety; who has renounced the doership in all undertakings; such a devotee is dear to Me. (12.16) One who neither rejoices nor grieves, neither likes nor dislikes, who has renounced both the good and the evil, and is full of devotion; is dear to Me. (12.17) The one who remains the same towards friend or foe, in honor or disgrace, in heat or cold, in pleasure or pain; who is free from attachment; who is indifferent to censure or praise, quiet, content with whatever one has, unattached to a place (a country, or a house), calm, and full of devotion —that person is dear to Me. (12.18-19)
One should sincerely try to develop divine qualities
But those faithful devotees are very dear to Me who set Me as their supreme goal and follow (or just sincerely try to develop) the above mentioned nectar of moral values. (12.20)
CREATION AND THE CREATOR
The theory of creation
The Supreme Lord said: O Arjun, this physical body, the miniature universe, may be called the field or creation. One who knows the creation is called the creator (or Atma) by the seers of truth. (13.01) O Arjun, know Me to be the creator of all the creation. The true understanding of both the creator and the creation is considered by Me to be the transcendental (or metaphysical) knowledge. (13.02) What the creation is, what it is like, what its transformations are, where its source is, who that creator is, and what His powers are — hear all these from Me in brief. (13.03)
The seers have separately described the creation and the creator in different ways in the Vedic hymns, and also in the conclusive and convincing verses of the Brahm- Sutra. (13.04) The primary material Nature (Aadi Prakriti or Avyakt), cosmic intellect (Mahat), “I” consciousness or ego, five basic elements, ten organs, mind, five sense objects; and desire, hatred, pleasure, pain, the physical body, consciousness, and resolve — thus the entire field has been briefly described with its transformations. (See also 7.04) (13.05-06)
The fourfold noble truth as means of Nirvan
Humility, modesty, nonviolence, forgiveness, honesty, service to guru, purity (of thought, word, and deed), steadfastness, selfcontrol; and aversion towards sense objects, absence of ego; constant reflection on pain and suffering inherent in birth, old age, disease, and death; (13.07-08) detached attachment with family members, home, etc.; unfailing calmness upon attainment of the desirable and the undesirable; and unswerving devotion to Me through single-minded contemplation, taste for solitude, distaste for social gatherings and gossips; steadfastness in acquiring the knowledge of Eternal Being (Brahm), and seeing the omnipresent Supreme Being (ParBrahm, Krishn) everywhere — this is said to be knowledge. That which is contrary to this is ignorance. (13.09- 11)
God can be described by parables and not in any other way
I shall fully describe the object of knowledge — knowing which one attains immortality. The beginningless Supreme Being (ParBrahm) is said to be neither eternal (Sat) nor temporal (Asat). (See also 9.19, 11.37, and 15.18) (13.12) The Eternal Being (Brahm) has His hands, feet, eyes, head, mouth, and ears everywhere, because He is all-pervading and omnipresent. (13.13) He is the perceiver of all sense objects without the physical sense organs; unattached, and yet the sustainer of all; devoid of three modes (Gunas) of material Nature (Prakriti), and yet the enjoyer of the Gunas of Prakriti (by becoming a living entity (Jeev)). (13.14) He is inside as well as outside all beings, animate and inanimate. He is incomprehensible because of His subtlety. And because of His omnipresence, He is very near — residing in one’s inner psyche; as well as far away — in the Supreme Abode (ParamDhaam). (13.15) He is undivided, and yet appears to exist as if divided in beings. He, the object of knowledge, appears as: Brahmaa, the creator; Vishnu, the sustainer; and Shiva, the destroyer of all beings. (See also 11.13, and 18.20) (13.16) ParBrahm, the Supreme Person, is the source of all light. He is said to be beyond darkness (of ignorance or Maya). He is the Self-knowledge, the object of Self-knowledge, and seated in the inner psyche (or the causal heart as consciousness (See verse 18.61)) of all beings, He is to be realized by Self-knowledge (Jnaan, Taaratamya Jnaan, Brahm-vidyaa). (See also 15.06 and 15.12) (13.17) Thus the creation as well as the knowledge and the object of knowledge have been briefly described by Me. Understanding this, My devotee attains My supreme abode. (13.18)