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This art of tolerance is suggested by the Bhagavad Gita 2.14 – we should learn to tolerate the seasonal changes of circumstances in our lives and the mind’s reactions to them. We call this practice of taking the role of an unaffected observer general mindfulness. In this case, we learn to live with our impurities and train ourselves to not identify with them. This can be most effectively done by standard breathing techniques which have the power to bring us to the present moment, instantly making us free from hankering and lamentation.

Alternatively, we can choose to clean the virus using anti-virus software and become even more effective in our work. In the context of our mind, we can choose not to simply live with our impurities but take a strategic approach to cleanse the mind. In this strategic approach, we can take to the time-tested process of mantra meditation, which invokes the divine presence of God and allows our mind to become purified. We call this process Divine mindfulness where we attempt to clean our thoughts, not just resort to living with dirty thoughts. The direction of cleansing our mind is so important that the instruction of fixing the mind on God appears at least twice in the Bhagavad Gita (9.34 and 18.65). We acknowledge that we are powerless in front of our impurities but by God’s empowerment, our impurities can go away and bring us to a higher state of consciousness. With the attentive practice of mantra meditation, we rise beyond our own impurities and move closer to transcendence.

At this point, we list the basic differences between the general mindfulness and divine mindfulness, as outlined above. We can certainly practice both forms of mindfulness but the process becomes most efficacious when practiced regularly. This point is emphasized by Sage Patanjali in his Yoga Sutras (summarily captured here).

According to the Bhagavad Gita, we are not human beings having a spiritual experience but are spiritual beings having a human experience (Bhagavad Gita 2.13). By virtue of our being a spirit soul, we are spiritual by nature. However, we are at present engulfed by two layers of material coverings – the subtle body comprising of mind, intelligence, and ego and the gross body made up of earth, water, fire, air, and ether. The mind is the central representative of the subtle body and mental stability is a pivotal factor for leading a life filled with happiness and fulfillment.

The basic methodology of general mindfulness is subtle body management (i.e., learning to become aware of the impure mind and acting with that awareness). On the other hand, divine mindfulness entails subtle body purification (i.e., endeavoring to purify the impure mind with standard spiritual practices). The process of general mindfulness works through increasing one’s awareness. However, the divine mindfulness process involves making an active connection with the source of our existence, often referred to as God. Since the object of meditation for general mindfulness could be anything, not necessarily purifying, the content of the mind does not change but we train ourselves to be an observer. On the other hand, for divine mindfulness, proper conception of God is necessary because we become dependent on the power of the omnipotent God for cleansing our internals. Thus, the content of the mind goes through a tremendous transformation and elevates our consciousness to a transcendental plane, which is eternal, full of knowledge, and bliss. Naturally, we become peaceful, happy, fulfilled, and internally satisfied.

Such a yogi reaches the ultimate stage of meditation – the stage of samādhi, exhibiting the following symptoms in succession (BG 6.20-23):

• Cessation of mental disturbances (uparamate cittaṁ) and suspension of the forces of the mind (niruddhaṁ yoga-sevayā), leading to
• the vision of the self within the pure mind (ātmanātmānaṁ paśyann), resulting in
• inner satisfaction (ātmani tuṣyati). This generates
• boundless transcendental happiness (sukham ātyantikaṁ) that is
• accessible through transcendental intelligence (buddhi-grāhyam atīndriyam). At that stage,
• one no longer departs from the Truth (na caivāyaṁ sthitaś calati tattvataḥ), and
• one factually realizes that there is no greater gain (manyate nādhikaṁ tataḥ). Therefore,
• one is not shaken even amidst the greatest difficulty (na duḥkhena guruṇāpi vicālyate). As a result, this is
• the complete extermination of miseries due to material contact (duḥkha-saṁyoga-viyogaṁ).

Krishna literally states that one should elevate oneself (ātmā) by the self (ātmanā) (BG 6.5). When the self (ātmā) is under control, it acts as the friend of the self (ātmā). Otherwise, the non-self (anātmanas) will pose as the enemy of the self. (BG 6.6) In order to properly decipher this apparent enigmatic statement, we need to understand that the self (ātmā) fundamentally refers to the soul but can also contextually refer to the body or the mind because we falsely identify with our body or mind. Non-self (anātmanas) means the illusory conception of the self and therefore non-self also refers to the body or the mind. With this understanding, we can rephrase the above statement (by considering our condition of mental misidentification) as follows: one should elevate oneself by the mind. When the mind is under control, it acts as the friend of the self. Otherwise, the mind will pose as the enemy of the self.

What are the symptoms of a person with a controlled mind or whose mind is acting as a friend?

If one has control over the mind, one has essentially realized the Supersoul (or attained samādhi). This is characterized by the tranquility of the senses (where one is unaffected by the duality of heat and cold), the tranquility of the mind (where one is unaffected by the duality of happiness and distress), and the tranquility of the intelligence (where one is unaffected by the duality of honor and dishonor). (BG 6.7)

The tranquility at the level of the senses is furthermore observable as follows: one is satisfied with one’s knowledge and realization (jñāna-vijñāna-tṛptātmā), established in self-realization (kūṭa-stha), and has equal vision toward gross objects like pebbles, stone, and gold. (BG 6.8)

When one is even more advanced in controlling one’s mind, the tranquility is exhibited at the level of the intelligence (sama-buddhi), which is characterized by an equal vision toward well-wishers, neutral, mediators, envious, friends, enemies, pious and sinners (BG 6.9). In other words, in the most advanced stage, one is expert in emotional and relationship management on a spiritual platform.

Henceforward (beginning from BG 6.10), we will see that this mind control is central to yoga practice and therefore is going to be an integral part of every aspect of the meditation yoga.

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)

On the other hand (tu), one who is in the knowledge of the Truth (tattva-vit), distinguishing oneself from (vibhāgayoḥ) the mode (guṇa) and the action (karma) does not get attached (na sajjate) knowing that (iti matvā) the modes [influencing the senses] (guṇā) are conducting (vartanta) within the modes [influencing the sense objects within matter] (guṇeṣu) and the actions are being enacted within the modes. (BG 3.28)

Bewildered (sammūḍhāḥ) by the modes (guṇa) of material nature (prakṛter), the ignorant (akṛtsna-vido) entangle (sajjante) themselves in modal action (guṇa-karmasu). But the wise (kṛtsna-vin) should not unsettle (na vicālayet) those ignorant beings (tān), who may be slow in their understanding (mandān). (BG 3.29)

Goodness yields illumination of consciousness, passion engenders hankering and false proprietorship, and ignorance promotes lethargy. Arjuna should fight (yudhyasva) [or carry out his occupational duty] while sacrificing (sannyasya) all (sarvāṇi) actions (karmāṇi) unto Krishna (mayi), with consciousness reposed on the higher self (ādhyātma-cetasā), and being (bhūtvā) free from desires (nirāśīr) and proprietorship (nirmamo), bereft of any lethargy (vigata-jvaraḥ). (BG 3.30) The secret for controlling the senses was revealed in BG 2.61 – engaging all our senses in the service of Lord Krishna (read this section). Lord Krishna, for the second time, gives us a formula for acting in transcendental consciousness (adhyātma-cetasā) by sacrificing all actions for His pleasure (mayi sarvāṇi karmāṇi sannyasya) and thus go beyond the binding effects of the modes and the actions. The emphasis here is not only to engage the fruits of our actions in the service of Krishna but to perform those actions in Krishna consciousness.

It is important to note here that yoga of action (karma-yoga) in its purest form is the yoga of devotion (bhakti-yoga). In the yoga of action, one is detached from the fruits of action while one may be attached to the action itself. In the yoga of devotion, one is detached from the modes and the actions by directing every endeavor for the pleasure of the Supreme.

Krishna is very strong about the consequences of following and not following this particular instruction (enjoined in BG 3.30).

Those (te) persons (mānavāḥ) who (ye) always (nityam) follow (anutiṣṭhanti) this (idaṁ) recommendation (matam) from Krishna (me) faithfully (śraddhāvanto) and without envy (anasūyanto) surely (api) become free (mucyante) from the bondage of action (karmabhiḥ). (BG 3.31) However (tv), those who (ye), out of envy (abhyasūyanto), do not follow (nānutiṣṭhanti) this (etad) instruction (matam) of Krishna (me) know (viddhi) them (tān) to be lost (naṣṭān), unaware (acetasaḥ) and bewildered (vimūḍhāṁs) about all knowledge (sarva-jñāna). (BG 3.32)

We are receiving everything that is needed for our sustenance by the causeless mercy of the Supreme Lord and His deputed cosmic managers (or demigods). On the material platform, we have needs and those needs are being fulfilled automatically during our sojourn in this material world. Therefore, it is our duty to express our gratitude by actively participating in the cycle of sacrifice (BG 3.14–15) — offering our food to Lord Krishna (BG 3.13) and partaking in sanctified food (or prasadam). If we are only absorbed in sense gratification without acknowledging the source of our gifts, we live a life full of sin (BG 3.16).

It is noteworthy that duties are particularly prescribed for those who have material needs or something to obtain from this material world for their sense gratification.

However (tv), for (tasya) a person (mānavaḥ) who (yas) takes pleasure in the self alone (ātma-ratir eva), self-content (ātma-tṛptaś ca), and (ca) satisfied (santuṣṭas) in the self alone (ātmany eva), there is no duty (kāryaṁ na vidyate). (BG 3.17) For that person (tasya) there is no reason to act (naiva kṛtenārtho), no reason not to carry out the duties (nākṛteneha ) under any circumstance (kaścana) and no reason for him/her to depend on (vyapāśrayaḥ) any being (na cāsya sarva-bhūteṣu) to achieve any purpose (kaścid artha). (BG 3.18)

In other words, for self-realized souls (or those who are satisfied within regardless of circumstances), there is no duty — they have nothing to obtain for their own sake, no purpose in exploiting others, and no reason not to carry out their duties either. They are operating from the platform of love or transcendence.

Lord Krishna concludes in BG 3.19 that we should always do what ought to be done without getting attached to the fruits of our action — this basic karma yoga principle will progressively push us toward the platform of transcendence and enable us to attain the Supreme.

At the beginning of creation (purā), upon creating (sṛṣṭvā) generations (prajāḥ) along with sacrifices for Vishnu (saha-yajñāḥ), the Lord of all creatures (prajāpatiḥ) pronounced [a blessing] (uvāca), “By this [process of sacrifice] (anena), may you become prosperous (prasaviṣyadhvam). May this (eṣa) become (astu) the harbinger of desired enjoyment (iṣṭa-kāma-dhuk) for you (vo). (BG 3.10) The demigods (devān), being pleased (bhāvayatā) by this [sacrifice] (anena), they (te devā) will please (bhāvayantu) you (vaḥ), and by thus pleasing (bhāvayantaḥ) one another (parasparaṁ), you will achieve (avāpsyatha) the ultimate good (śreyaḥ param). (BG 3.11) The demigods (devā), being pleased by your offering of sacrifice (yajña-bhāvitāḥ), will certainly (hi) award (dāsyante) you (vo) the desired enjoyments (iṣṭān bhogān). One (saḥ) who (yo) enjoys (bhuṅkte) the gifts (dattān) given by them (tair) without offering them back (apradāyaibhyo) is only (eva) a thief (stena). (BG 3.12) Eating (āśinaḥ) the remnants of sacrifice (yajña-śiṣṭa), the saintly devotees (santo) are released (mucyante) from all sins (sarva-kilbiṣaiḥ). But (tu), the sinful beings (pāpā), who (ye) cook (pacanty) for themselves (ātma-kāraṇāt), they (te) eat (bhuñjate) sin (aghaṁ). (BG 3.13)”

Thus, Lord Vishnu created the living entities, the demigods (or the cosmic managers who are responsible for managing specific departments within the material world), and prescribed a process of sacrifice for everyone’s happiness and prosperity. No one can live without eating. The simplest way to practice karma yoga is to offer our food to Lord Krishna before consuming it. When we accept the remnants (also referred to as prasadam), we become purified of sins and move closer to liberation from material bondage.

There is a symbiotic relationship between the living entities and the demigods centered around a cycle of sacrifice. The blessing from the Lord of all creatures and the Lord of sacrifice continues as follows.

“All living beings (bhūtāni) derive their sustenance (bhavanti) from food (annād); Food (anna) comes into being (sambhavaḥ) from rain (parjanyād). Rain (parjanyo) comes (bhavati) from sacrifice (yajñād), and sacrifice (yajñaḥ) is born of action (karma-samudbhavaḥ). (BG 3.14) Know (viddhi) that action (karma) is prescribed in the Vedas (brahmodbhavaṁ), and the Vedas are directly manifested from the Supreme Brahman (brahmākṣara-samudbhavam). Therefore (tasmāt), the all-pervading (sarva-gataṁ) Brahman (brahma) is eternally (nityaṁ) situated (pratiṣṭhitam) in sacrifice (yajñe). (BG 3.15)”

One who (yaḥ) does not adopt (nānuvartayati) this established (evaṁ pravartitaṁ) cycle (cakraṁ) [of sacrifice] in this life (iha) leads a sinful life (aghāyur) of sense gratification (indriyārāmo). Such a person (sa) lives (jīvati) in vain (moghaṁ). (BG 3.16)

The Supreme Lord gives us the Vedas (the body of complete knowledge). The Vedas prescribe duties and when the duties are performed in a mood of sacrifice, we get rain, which is the basis for food production. When one offers the food to the Supreme Brahman (Krishna) with feelings of gratitude and partakes in the remnants, one becomes prosperous, purified, and happy. Without this spirit of sacrifice, whatever we do in this material world becomes the cause of our bondage and our life becomes filled with sin.

Arjuna heard previously in BG 2.40 that action is by far inferior to the yoga of intelligence. Although in Chapter 2, Lord Krishna clearly impressed upon Arjuna from sundry angles that carrying out his duty of fighting is in his best interest, Arjuna remained unconvinced and places his doubt again before Krishna: “O Krishna (janārdana)! If (cet) You (te) think (matā) that intelligence (buddhir) is better (jyāyasī) than action (karmaṇas), then (tat ghore) why (kiṁ) do engage (niyojayasi) me (māṁ) in horrible action (karmaṇi), O Krishna (keśava)?” (BG 3.1) Arjuna continues to hold on to the dilemma of whether he should take to renunciation or carry out his occupational duty of fighting. Arjuna goes on to say that Krishna surely (īva) bewilders (mohayasi) his (me) intelligence (buddhiṁ) by His equivocal (vyāmiśreṇeva) instruction (vākyena). Therefore (tad), Arjuna implores Krishna to speak (vada) one instruction (ekaṁ) decisively (niścitya) by which (yena) he (aham) will obtain (āpnuyām) the greatest good (śreyo). (BG 3.2)

Lord Krishna responds to this recurring question from Arjuna with utmost clarity. As already explained (proktā) before (purā), there are two (dvi-vidhā) firm ways to move forward (niṣṭhā) in this world (loke ’smin): by knowledge-yoga (jñāna-yogena) for the empirical seekers (sāṅkhyānāṁ), and by karma-yoga (karma-yogena) for the active connectors (yoginām). (BG 3.3) Here, Lord Krishna reiterates that there are two possible paths to perfection: (1) the path of renunciation (by the process of the yoga of knowledge or jñāna-yoga) and (2) the path of active connection (by the process of the yoga of action or karma-yoga). [Note that the yoga of intelligence delineated in chapter 2 is synonymous with the yoga of action because, in the yoga of action, the intelligence is directed toward the objective of life while the results of the action are directed toward the Supreme Object of our life, i.e., Lord Krishna.]

The question still remains: which path is better? So, Krishna explains further.

Merely by not (na) initiating (anārambhān) actions (karmaṇām), one (puruṣo) does not experience (aśnute) freedom from action [and reaction] (naiṣkarmyaṁ). And, neither (na ca) by renunciation alone (sannyasanād eva) does one attain (samadhigacchati) perfection (siddhiṁ). (BG 3.4) Not even (na hi) for a moment (kṣaṇam api) can anyone (kaścit) remain (tiṣṭhaty) inactive (akarma-kṛt) at any time (jātu). Certainly (hy), everyone (sarvaḥ) performs (kāryate) action (karma) helplessly (avaśaḥ) according to the qualities (guṇaiḥ) born of material nature (prakṛti-jair). (BG 3.5) It is very clear that succumbing to mere inaction is not even a possibility. What if one still aims for the impossible?

While restraining (saṁyamya) the working senses (karmendriyāṇi), one who (ya) goes on (āste) thinking of (smaran) the sense objects (indriyārthān) in the mind (manasā) is a bewildered soul (vimūḍhātmā) and is called a pretender (mithyācāraḥ sa ucyate). (BG 3.6) But (tv ), one who (yas) begins (ārabhate) karma-yoga (karma-yogam) with the working senses (karmendriyaiḥ) while regulating (niyamya) the senses (indriyāṇi) by the mind (manasā) without attachment (asaktaḥ) is by far superior (sa viśiṣyate). (BG 3.7)

In this section, Krishna defines the yoga of action as active engagement suiting our psychophysical nature, but without attachment to the fruits of action (BG 3.7). In the same verse (BG 3.7), Krishna furthermore establishes this yoga of action to be natural and practical, and therefore superior to the yoga of knowledge.

Why is karma-yoga considered most practical? Everyone is active helplessly according to one’s psychophysical nature (BG 3.5). So, it is better to acknowledge our individual nature and then engage it properly in Krishna’s service. On the other hand, if we artificially renounce our active nature while the mind is dwelling on the sense objects, we would become a pretender (BG 3.6).

sa tu dīrghakāla nairantarya satkāra-āsevito dr̥ḍhabhūmiḥ

In order for your spiritual practice to develop into a firm foundation (dr̥ḍhabhūmiḥ), you need to satisfy 4 conditions:

1. Perseverance in practice (dīrghakāla) – Patiently sustain your practice for a long period.
2. Consistency and Regularity in practice (nairantarya) – Do your spiritual practice daily and preferably at a fixed time.
3. The mood of reverence (satkāra) – Assign a high value to your practice and therefore prioritize your spiritual life over everything else.
4. The mood of service toward the object of practice (āsevito) – Carry feelings of gratitude and a mood of service toward the object of your practice (which is God – the source of your existence).

How can we do that? We should perform our actions (kuru karmāṇi) situating in yoga (yoga-sthaḥ) – by giving up attachment (saṅgaṁ tyaktvā), and being equal in (samo bhūtvā) success and failure (siddhy-asiddhyoḥ). Such equanimity is called yoga (samatvaṁ yoga ucyate). (BG 2.48)

What kind of yoga? We should seek (anviccha) shelter (śaranam) in our intelligence [discrimination power] (buddhau). Certainly (hi), the action [that is motivated by its fruit] (karma) is by far (dūreṇa) inferior (avaraṁ) to the yoga of intelligence (buddhi-yogād). Those who are motivated by (hetavaḥ) the fruit of action (phala) are misers (kṛpaṇāḥ). (BG 2.49) One engaged with intelligence (buddhi-yukto) rids oneself of (jahātī) both (ubhe) good and bad reactions (sukṛta-duṣkṛte) in this life (iha). Therefore (tasmād), we should engage [in action] (yujyasva) for the sake of yoga (yogāya); yoga (yogaḥ) is the dexterity (kauśalam) in all actions (karmasu). (BG 2.50)

By thus engaging with intelligence (buddhi-yuktā hi) and thereby giving up (tyaktvā) fruit (phalaṁ) generated by action (karma-jaṁ), great sages (manīṣiṇaḥ) become liberated (vinirmuktāḥ) from the bondage of birth [and death] (janma-bandha) and go (gacchanty) to the position (padaṁ) beyond all miseries (anāmayam). (BG 2.51) Thus, pure actions performed in this life lead one to a pure destination at the end of life.

When (yadā) our (te) intelligence (buddhir) surpasses (vyatitariṣyati) the dense forest of delusion (moha-kalilaṁ), then (tadā) we shall become (gantāsi) indifferent (nirvedaṁ) to all that is to be heard (śrotavyasya) and has been heard (śrutasya ca). (BG 2.52) This ties back to the goal of going beyond the fruitive propositions of the Vedas, which is attained by engaging in the yoga of intelligence. Without getting influenced by (vipratipannā) the mundane fruit-inspiring sections of the Vedas (śruti te), when (yadā) one remains (sthāsyati) steady (niścalā) in full focus (samādhāv) with unmoved (acalā) intelligence (buddhis), then (tadā) one will attain (avāpsyasi) yoga (yogam). (BG 2.53)

In this section, the Bhagavad Gita professes all of us to engage in the yoga of intelligence, which constitutes the art of all work. The yoga of intelligence is characterized by engagement in practical actions with intelligence carrying the purity of purpose and clarity of the goal. This automatically enables us to go beyond the flowery promises of the Vedas for material enjoyment and brings us to a stable platform of equanimity (freedom from reactions to both success and failure). This eventually culminates in attaining a destination free from all miseries. That destination is further revealed in chapter 8.