File manager

On the other hand (ca), an ignorant (ajñaś), faithless (cāśraddadhānaś), and doubting soul (saṁśayātmā) goes nowhere (vinaśyati). For the doubting soul (saṁśayātmanaḥ), there is (asti) no happiness (na sukhaṁ) – neither (na) in this world (ayaṁ loko) nor (na) in the next (paro). (BG 4.40)

An unfounded doubt is as perilous as blind faith. According to BG 4.40, three categories of people fall short of receiving transcendental knowledge:

• Ignorant (ajña): who have never contacted scriptures and hence perpetuate their ignorant condition.
• Faithless (aśraddadha): who have access to scriptures but don’t have any faith in them.
• Doubters (saṁśayātmā): who have some faith in the scriptures but remain disconnected from the conclusions of scriptures (such as Krishna’s position as God, or bhakti yoga as the recommended process for perfection) and therefore don’t apply the teachings.

The predicament of the doubters is most precarious as they thwart all the opportunities for progress that are in front of them and embrace endless suffering.

How can we destroy this doubt once and for all? It is possible by putting the transcendental knowledge into practice –– in dutiful (karmāṇaṁ), detached (sannyasta), and devotional (yoga) mood.

Actions (karmāṇi) don’t (na) bind (nibadhnanti ) one who has renounced actions through yoga (yoga-sannyasta-karmāṇaṁ), whose doubts have been slashed by transcendental knowledge (jñāna-sañchinna-saṁśayam) and is situated on the platform of the self (ātmavantaṁ). (BG 4.41)

Application leads to realized knowledge (jñāna) that slays doubt (sañchinna-saṁśayam). This in turn leads to absorption in the spiritual conception of life (ātmavantaṁ), as a result of which one gets freedom from the bondage to work (na karmāṇi nibadhnanti). Therefore, Krishna stresses on operating from the platform of yoga (with heart connected with Krishna) in order to slash doubts in the heart with the weapon of knowledge (jñānāsinātmanaḥ). (BG 4.42)

We should learn (viddhi) the truth (tad ) by submission (praṇipātena), inquiry (paripraśnena), and service (sevayā). The knowledgeable [self-realized] souls (jñāninas) will impart (upadekṣyanti) knowledge (jñānaṁ) unto us (te) because they have seen the truth (tattva-darśinaḥ). (BG 4.34)

What are the fruits of receiving this knowledge?

Once having obtained knowledge [from a self-realized soul] (yaj jñātvā), we will not (na) return back (yāsyasi) again (punar) into such (evaṁ) illusion (moham), for by this knowledge (yena) we will see (drakṣyasy atho mayi) that all (aśeṣāṇi) beings (bhūtāny) are situated in the Self (ātmany), that is (atho), in Krishna (mayi). (BG 4.35)

Even if (api ced) we are (asi) the most sinful (sarvebhyaḥ pāpa-kṛt-tamaḥ) of all sinners (pāpebhyaḥ), by the boat of transcendental knowledge alone (jñāna-plavenaiva) we will cross over (santariṣyasi) all (sarvaṁ) miseries (vṛjinaṁ). (BG 4.36)

Here is a summary of the fruits:

1. All the past reactions to our actions are like firewood, which is burned to ashes by the fire of transcendental knowledge (BG 4.37).
2. Even if we happen to be most sinful, the boat of transcendental knowledge can carry us beyond the ocean of miseries (BG 4.36).
3. This transcendental knowledge is indeed the mature fruit of the yogic perfection and therefore offers us the purest platform of bliss in due course of time (BG 4.38).
4. Once we are sheltered by the transcendental knowledge, we will never fall back into the illusion again (BG 4.35).
5. Through the lens of transcendental knowledge, we can factually see that all living entities are parts of Krishna or the Supersoul (BG 4.35).

Work causes bondage in this world unless it is done in the spirit of sacrifice for the pleasure of Krishna. This sacrifice reaches its pinnacle point by acceptance of a bona fide spiritual master. The satisfaction of the spiritual master by submissively following his/her instructions opens the doorway to transcendental knowledge. This transcendental knowledge in turn transforms our life completely and fills us up with transcendental bliss.

How does the experience of a sacrifice performer look like?

A sacrifice performer becomes cleansed and tastes nectar (bliss) at every step, and in the end, goes back to the spiritual abode (BG 4.30). Conversely, without sacrifice, it is not possible to get happiness either in this life or the next (BG 4.31).

Different types of sacrifice suit different types of workers (BG 4.32). Because people are so deeply absorbed in the bodily concept, these sacrifices are so arranged that one can make sacrifices at the level of the body, the mind, or the intelligence. As the intelligence is higher than the mind and the mind is higher than the gross body (BG 3.42), a sacrifice performed at the level of the intelligence (jñāna-yajñā) is considered higher than that performed at the level of the body (dravya-yajña) (BG 4.33).

Since the ego is hierarchically superior to the intelligence, the sacrifice reaches its pinnacle point when we are ready to sacrifice our false ego. When we submit our false ego before a bona fide spiritual master, we receive the transcendental knowledge unadulterated. BG 4.34 points out that understanding of the transcendental knowledge comes by (i) submission (praṇipātena), (ii) inquiry (paripraśnena) and (iii) service (sevayā) unto a bona fide spiritual master. This is the secret of receiving transcendental knowledge.

For one who is free from attachment (gata-saṅgasya) and liberated (muktasya) with mind fixed in knowledge (jñānāvasthita-cetasaḥ), any action (karma) being performed in the spirit of sacrifice (yajñāyācarataḥ) is completely (samagraṁ) dissolved (pravilīyate) [in transcendence]. (BG 4.23) Anything done with transcendental consciousness (for the sake of Krishna) is called a sacrifice. In that stage, everything merges into transcendence as one experiences freedom from bondage in this world.

The contribution becomes brahman [spiritual] (brahmārpaṇaṁ), the offering [of butter] (havir) becomes brahman [spiritual] (brahma), being offered (hutam) into the fire [consuming agent] of (āgnau) brahman [spiritual] (brahma) by a brahman-realized soul (brahmaṇā) with total absorption of (samādhinā) action (karma) in transcendence (brahma). Brahman alone (brahmaiva) is meant to be attained (gantavyaṁ) by such a soul (tena). (BG 4.24)

In a traditional sacrifice (yajña), all the components of sacrifice, viz., the goal (gantavyaṁ), the offering (havi), the consuming agent (agni), contribution (arpaṇam), contributor (brahmaṇā hutam), and the process (karma) become spiritualized. Thus, in general, actions performed in transcendental knowledge and in the spirit of sacrifice become spiritual. When the mind is fully absorbed in transcendental consciousness, it is called samadhi.

Some (apare) yogīs (yoginaḥ) worship (paryupāsate) the demigods (daivam) alone (eva) through sacrifices (yajñaṁ), and some (apare) offer (upajuhvati) sacrifice (yajñaṁ) into the fire of (āgnāu) Brahman (brahma) by sacrifice alone (yajñenaiva). (BG 4.25)

There are two primary divisions of sacrifice: the sacrifice of material possessions (acknowledging and giving back to the cosmic managers or demigods) and the sacrifice of material designations (readiness to give up everything in a sincere pursuit of the Absolute Truth).

Some others (anye) offer (juhvati) senses such as hearing (śrotrādīnīndriyāṇy) into the fire of (āgniṣu) self-control (saṁyama), and some others (anya) offer (juhvati) the sense object (viṣayān) such as sound (śabdādīn) into the fire of (āgniṣu) the senses (indriya). (BG 4.26) And, some (cāpare), ignited by knowledge (jñāna-dīpite), offer (juhvati) the functions of all the senses (sarvāṇīndriya-karmāṇi), and the functions of the life energy (prāṇa-karmāṇi) into the yoga-fire (yogāgnau) of self-control (ātma-saṁyama). (BG 4.27)

There are sacrifices recommended according to one’s social and spiritual position. A Vedic student offers senses such as hearing into the self-control fire by acting according to a teacher’s instructions. Others offer sense objects such as sound into the fire of the senses by allowing the senses to be spiritualized by transcendental sound vibration. The Yogis sacrifice all sense and breath actions into the fire of yogic self-control ignited by knowledge. However, these categories of sacrifice by different types of performers only superficially demarcate the varieties of sacrifice.

And (tathā), some others (apare) offer (juhvati) the incoming breath (prāṇaṁ) into the outgoing breath (apāne), the outgoing breath (apānaṁ) into the incoming breath (prāṇe), and then stopping (ruddhvā) the flow of (gatī) the incoming and outgoing breaths (prāṇāpāna) take shelter in (parāyaṇāḥ) breath control (prāṇāyāma). Some (apare), controlling the eating process (niyatāhārāḥ), offer (juhvati) the incoming breath (prāṇān) into the incoming breath (prāṇeṣu). (BG 4.29)

In today’s day and age (the Age of Kali), the recommended sacrifice is saṅkīrtana-yajña. The tongue acts as ladle that pours the offering of the Holy Name into the fire of our heart. The result is the purification of our hearts.

Overall, a sacrifice involves progressively sacrificing one’s (i) material possessions (dravya-yajña), (ii) gross body (tapo-yajña), (iii) breath and mind (yoga-yajña), and (iv) intellect (svādhyāya-jñāna-yajñā) – moving from the gross to the subtle objects (BG 4.28). Thus everything restores to its innate spiritual potency by dedicating it for the pleasure of the Supreme Lord.

• karma or pious actions: Actions that are aligned with the scriptural injunctions but executed for selfish enjoyment.
• vikarma or impious actions: Actions that are contrary to the scriptural injunctions and are executed for selfish enjoyment.
• akarma or inactions or transcendental actions: Actions that are executed for Krishna’s pleasure and therefore don’t have any binding effects or reactions.

The word karma generally refers to actions, which generate reactions that bind us to this material world and therefore karma can contextually mean karma, vikarma, or the reactions of an action.

Krishna makes an intriguing point in BG 4.18: one who sees action (karma) in inaction (akarma) and inaction (akarma) in action (karma) is intelligent (buddhimān) and transcendental (yuktaḥ). There is action in inaction when one is externally inactive (or making a show of renunciation) but internally contemplating sense pleasure. On the other hand, there is inaction in action when one is externally active but those actions don’t generate any reaction because of their dedication for the pleasure of Krishna.

There are two facets of transcendental knowledge:

• Understanding Krishna’s transcendental position (covered in a previous section).
• Understanding that actions executed for Krishna’s pleasure are transcendental (covered here).

If one’s every endeavor is devoid of desire for sense gratification, one is considered to be in full knowledge (BG 4.19). For such pure souls, the fire of knowledge has burned all reactions of their actions. In other words, transcendental knowledge is an integral part of transcendental actions.

Krishna next discusses the qualities of transcendental knowledge in action (akarma) in the formative as well as the perfectional stage wherein one is practically active but one’s actions don’t generate any reactions.

Giving up (tyaktvā) attachment to the fruits of action (karma-phalāsaṅgaṁ), ever satisfied (nitya-tṛpto) and independent (nirāśrayaḥ), one actually does not do anything (naiva kiñcit karoti saḥ), although fully engaged in actions (karmaṇy abhipravṛtto ’pi). (BG 4.20)

Free from desires (nirāśīr), with controlled mind and self (yata-cittātmā), giving up all sense of proprietorship (tyakta-sarva-parigrahaḥ) and performing (kurvan) actions (karma) only (kevalaṁ) for basic bodily maintenance (śārīraṁ), one does not incur sinful reactions (nāpnoti kilbiṣam). (BG 4.21) One who is satisfied with gain which comes on its own accord (yadṛcchā-lābha-santuṣṭo), beyond duality (dvandvātīto) free from envy (vimatsaraḥ), equal (samaḥ) in both success and failure (siddhāv asiddhau ca), is not entangled (na nibadhyate), although performing actions (kṛtvāpi). (BG 4.22)

According to the divisions (vibhāgaśaḥ) of the modes of material nature (guṇa) and the actions performed under their influence (karma), the four social classes [brāhmaṇa, kṣatriya, vaiśya, and śūdra] (cātur-varṇyaṁ) have been created (sṛṣṭaṁ) by Krishna (mayā). In spite of (api) being the creator (kartāram) of this system (tasya), we should know (viddhy) Krishna (māṁ) to be the unchangeable (avyayam) non-doer (akartāram). (BG 4.13) Actions (karmāṇi) do not (na) affect (limpanti) Krishna (māṁ); nor are there (na) desires (spṛhā) of Krishna (me) going into enjoying the fruits of action (karma-phale). One who thus knows Krishna (iti māṁ yo ’bhijānāti) does not become bound (na sa badhyate) by actions (karmabhir). (BG 4.14)

In BG 3.27, we learned how we are not the sole doer. Here (in BG 4.13), Krishna points out that He is also not the doer (akartāram). The Supreme Lord, Krishna is a Non-doer in two ways: (1) He is transcendental to the modes of material nature and the bondage of modal actions. (2) He does not interfere with our free-will.

So, how are the actions taking place?

A living entity desires, the material nature facilitates, and the Supersoul permits – that’s how an action fructifies in this material world.

Simply understanding Krishna to be the Supreme Non-doer will extricate us from the bondage of the doer-ship mentality (BG 4.14). Even those in the past (pūrvair api) seeking liberation (mumukṣubhiḥ) have acted (kṛtaṁ karma) after gaining this understanding [of Krishna’s transcendental nature] (evaṁ jñātvā). Therefore (tasmāt), we (tvaṁ) should perform (kuru) our actions (karmaiva) exactly as those successful individuals (pūrvaiḥ) from the past (pūrva-taraṁ) have done (kṛtam). (BG 4.15)

For proper functioning of the social system, Lord Krishna creates a natural division of society into four classes of responsibility (cātur-varṇyaṁ mayā sṛṣṭaṁ), viz., the thinking class (brāhmaṇa), the executive class (kṣatriya), the business class (vaiśya), and the helper class (śūdra). One naturally belongs to one of these classes depending on one’s predominant psychophysical qualities (guṇa) and activities (karma). (BG 4.13) Note that Krishna has no duty and therefore He does not belong to any of these four classes.

There are 4 myths associated with these social divisions that have been obliterated here (BG 4.13):

• One belongs to a particular social class based on one’s birth. [Reality: One automatically identifies oneself in a particular class based on one’s qualities and activities (BG 4.13).]
• Once one is born into a particular social position, it cannot be changed. [Reality: Depending on one’s association, one’s inclinations and qualities can be modified (BG 13.22).]
• This kind of social division exists only in India. [Reality: We find this kind of division based on one’s primary occupation everywhere in the world. Eg. Even in airlines, we find executive, business, and economy classes.]
• Connecting with God is only possible if you are born into a higher class. [Reality: One can dedicate one’s natural occupation toward the pleasure of Krishna and thus purify oneself regardless of the specific social role one may be playing (BG 9.27).]

Being freed from (vīta) material attachment (rāga), fear (bhaya), and anger (krodhā), being fully absorbed in Krishna (man-mayā ) and taking refuge (upāśritāḥ) in Krishna (mām), many individuals (bahavo) have attained (āgatāḥ) love and devotion for Krishna (mad-bhāvam), being purified (pūtā) by knowledge and austerity (jñāna-tapasā). (BG 4.10)

Here are three points to note in regards to liberation:

1. The prerequisite for liberation is to become pure. (BG 4.10) In the purified state, one is …
   • free from attachment, fear, and anger (vīta-rāga-bhaya-krodhā) [Recall that this is ascribed to the state of steady intelligence in BG 2.56],
   • fully absorbed in Krishna (man-mayā), and
   • taking full shelter of Krishna moment to moment (mām upāśritāḥ).
2. Whatever we do in the practicing stage and start doing better (or perfectly) in the purified state, that state we attain in the liberated state (pūtā mad-bhāvam āgatāḥ). [This general principle is also understood from BG 8.6.] It does not even logically make sense for us to take shelter of Krishna in our practicing stage and then lose our sheltered identity to merge into the Supreme Lord in the liberated state.
3. There is no evidence in the Vedic scriptures that points to the scenarios of pure devotees merging into the Supreme Lord in their liberated state. For example, Hanuman never merged into Lord Rama; Arjuna is a constant companion of Krishna even in his liberated state (BG 4.5). We also hear about Prince Dhruva and Ajamila in the Srimad Bhagavatam, for whom a special transcendental airplane was sent to take them back to the spiritual abode.

As (yathā) some (ye) surrender (prapadyante) unto Krishna (māṁ), Krishna (aham) reciprocates (bhajāmy) with them (tāṁs) accordingly (tathaiva). Human beings (manuṣyāḥ) follow (anuvartante) Krishna’s (mama) path (vartma) in all respects (sarvaśaḥ). (BG 4.11)

Desiring (kāṅkṣantaḥ) success (siddhiṁ) in actions (karmaṇāṁ), people here (iha) worship (yajanta) demigods [the cosmic administrators] (devatāḥ). Success (siddhir) born of actions (karma-jā) indeed (hi) quickly (kṣipraṁ) comes (bhavati) in the human (mānuṣe) society (loke). (BG 4.12)

In general, Lord Krishna rewards us in proportion to the degree of our surrender to Him. Everyone is ultimately following Krishna’s path, which is going either toward or away from Krishna at a rate decided by the living entity. In other words, two things are in our control: (1) our rate of advancement (BG 4.11, part 1) and (2) our direction of advancement (BG 4.11, part 2). Going away from Krishna progressively would mean taking to demigod worship, impersonalism, and ultimately, atheism. Going toward Krishna is characterized by our progressive understanding of Brahman (all-pervasive), Paramatma (localized), and Bhagavan (personal) features of the Absolute Truth.

In response, Lord Krishna starts revealing His own divinity for the first time in the Bhagavad Gita. Both Krishna (me) and (ca) Arjuna (tava) have passed through (vyatītāni) many (bahūni) births (janmāni). Krishna (ahaṁ) knows (veda) them (tāny) all (sarvāṇi), but Arjuna (tvaṁ) does not (na) know (vettha). (BG 4.5) Why is it so? Krishna elucidates the special nature of His birth. Although (api sann) Krishna is the unborn (ajo) and imperishable Soul (avyayātmā) and although (api san) He is the Lord (īśvaro) of all beings (bhūtānām), He still appears (sambhavāmy) situating Himself (adhiṣṭhāya) in His own nature [transcendental form] (prakṛtiṁ svām) by His own internal energy (ātma-māyayā). (BG 4.6)

The following points thoroughly substantiate Krishna’s position as God and why we can never claim to be God or never become God:

• Both Arjuna and Krishna have appeared many times but only Krishna remembers them all. (BG 4.5)
• Krishna does not take birth but He descends (ajaḥ). (BG 4.6)
• Krishna’s body never deteriorates (avyayātmā). (BG 4.6)
• Krishna appears in His original transcendental form (prakṛtiṁ svām). (BG 4.6)
• Krishna is not forced by karma but He descends out of His own sweet will (sambhavāmy ātma-māyayā). (BG 4.6)

Why does Krishna appear? Krishna gives the reasons in the next two verses.

Whenever and wherever (yadā yadā) there occurs (bhavati) an evident (hi) discrepancy (glānir) in spiritual practices (dharmasya), and a predominant rise (abhyutthānam) of evil (adharmasya) – at that time (tadā) Krishna (aham) manifests (sṛjāmy) Himself (ātmānaṁ). (BG 4.7) To deliver (paritrāṇāya) the saintly (sādhūnāṁ) and (ca) to annihilate (vināśāya) the miscreants (duṣkṛtām), as well as to reinstate righteousness (dharma-saṁsthāpanārthāya), Krishna Himself appears, millennium after millennium (sambhavāmi yuge yuge). (BG 4.8)

Note that Krishna first presents His divinity in relation to His transcendental birth. Next, Krishna presents His divinity in terms of His transcendental activities while giving 3 reasons why He makes His appearance in this world. The presiding condition for Krishna’s appearance is that there is a predominant decline in spiritual practices (BG 4.7). At that time, (BG 4.8) Krishna descends from His spiritual abode to:

1. Extricate His devotees.
2. Annihilate the miscreants.
3. Reinstate the spiritual atmosphere.

One (so) who (yo) thus (evaṁ) properly (tattvataḥ) understands (vetti) the transcendental nature (divyam) of Krishna’s (me) birth (janma) and (ca) actions (karma), upon leaving (tyaktvā) the body (dehaṁ), does not (na) take (eti) birth (janma) again (punar), but comes (eti) to Krishna (mām). (BG 4.9) In other words, we become eligible to restore our spiritual position and go back to Krishna’s spiritual abode if we truly understand the transcendental nature of Krishna’s birth and activities. This is the mission statement of the Bhagavad Gita.

Krishna (aham) instructed (proktavān) this (imaṁ) imperishable (avyayam) yoga (yogaṁ) to the sun-god, Vivasvān (vivasvate); Vivasvān (vivasvān) instructed it (prāha) to the father of humankind, Manu (manave), and Manu (manur) instructed it (abravīt) to Ikṣvāku (ikṣvākave). (BG 4.1) The saintly kings (rājarṣayo) learned (viduḥ) this (imaṁ) as (evaṁ) received through the chain of disciplic succession (paramparā-prāptam). However, in course of time (kāleneha mahatā), that knowledge (sa) of divine connection or yoga (yogo) got lost (naṣṭaḥ). (BG 4.2) Therefore (eti), that (sa) very (evāyaṁ) ancient yoga (yogaḥ purātanaḥ) – indeed (hy) this (etad) supreme mystery (rahasyaṁ uttamam) – is now (adya) taught (proktaḥ) by Krishna (mayā) to Arjuna (te) for Arjuna is Krishna’s devotee and friend (bhakto ’si me sakhā ca). (BG 4.3)

True knowledge means to know things as they are.

There are three ways to receive knowledge: direct sense perception, logical inference, and revealing sound vibration. The first two are generally considered faulty because our senses have limitations and imperfections. Four well-known human frailties (imperfection of the senses, susceptibility to falling into illusion, susceptibility to committing mistakes, and cheating propensities) disqualify us from becoming the generators of true knowledge. Lord Krishna establishes the revealing sound vibration (i.e., a pure transmission of knowledge from a qualified teacher to a qualified student through sound) as the recommended process for receiving true knowledge (BG 4.2).

Three conditions must be satisfied for us to receive knowledge in its true unadulterated form:

1. [BG 4.1] Knowledge is perfect when it originates from the Supreme Source of our existence (Lord Krishna identifies Himself to be the ultimate source in BG 10.8). Krishna first taught the science of Bhagavad Gita to the Sun God.
2. [BG 4.2] Knowledge must be preserved by a chain of bona fide disciplic succession (paramparā). The integrity of the Bhagavad Gita has been preserved by the saintly characteristics of every representative of the disciplic succession.
3. [BG 4.3] We need to have two qualities to receive the knowledge in its unadulterated form: (1) we must be striving to be a devotee (bhaktaḥ), and (2) we must have a non-envious disposition toward Krishna and His message (sakhā).

Arjuna asks Krishna a logical question: “Your (bhavato) birth (janma) is later (aparaṁ) and the birth (janma) of Sun God [Vivasvan] (vivasvataḥ) is earlier (paraṁ). How (katham) shall I understand (vijānīyāṁ) that (etad) You (tvam) taught (proktavān) this (iti) first (ādau)?” (BG 4.4)

Krishna will reveal His divinity for the first time in response to this question.