Bhagavad Gita Summary Chapter 18: Moksha Sanyasayoga or The Yoga of Liberation and Renunciation 2/2

Chapter 18: Moksha Sanyasayoga or The Yoga of Liberation and Renunciation 2

The final chapter, the third to deal with the Gunas, is the longest, and perhaps aims to be a final summary, or recapitulation of sorts, returning again to the fundamental questions of action, knowledge, devotion, detachment and renunciation.

8- The Four Castes (40-44)

No man or god is free from gunas. (40) The sequel sums up the whole Doctrine. 

Duties of the four castes ordained according- to nature. (41 -44)

41. Of Brahmanas and Kshatriyas and Vaisyas, as also of Sudras, O Parantapa, the duties are divided according to the qualities born of nature.

42. Serenity, self-restraint, austerity, purity, forgiveness, and also uprightness, knowledge, wisdom, faith,—these are the duties of the Brahmanas, born of nature. 

43. Bravery, boldness, fortitude, promptness, not flying from battle, generosity and lordliness are the duties of the Kshatriyas, born of nature. 

44. Ploughing, cattle-rearing, and trade are the duties of the Vaisyas, born of nature. And of the  nature of service is the duty of the Sudra, born of nature. 

The hard and fast hereditary castes of India of the present day are not meant by the Brahmans, Kshatriyas, Vaisyas, and Sudras of this chapter. In earlier days, before the ancient teaching had become materialized, marriage was a sacred and religious contract; family life was so understood and conducted as to provide proper environment for egos of the same nature as the family on spiritual, psychical and other lines. Then there existed natural castes where all lines of heredity conjoined; in these degenerate days the castes are mixed and there are those born in castes whose nature does not conform to the original caste whose name and privileges they take and abuse. Nevertheless, the castes exist everywhere; but no longer does social position or physical environment distinguish them. In all countries at the present time, there are those in high place and power who by nature are Sudras, and many who are Brahmans by nature are lower in our social scale, for this is Kali Yuga when the powers of darkness are in the ascendancy. The ancient castes performed duties which were the outcome of their several natures, and were so recognized by all. There was no pride of caste nor jealousy and there existed an ideal community of mutual helpfulness; hence, the duties of the castes were “determined by the qualities which predominated in each.” (Crosbie, Essays on the Gita, 234-235) 

9- One’s Natural Work (45-48)

Devotion to one's own duty leads to perfection. (45-47) 

45. Devoted each to his own duty, man attains perfection; how one, devoted to one's own duty, attains success, that do thou hear. 

Dharma is the word which in our language is translated as “duty,” but it has a much wider range and meaning than that which we accord to the word “duty.” There are many who think that duty is something that others think we should do; others again consider “duty” to be irksome, and as actions to be performed under duress, and therefore to be avoided; it is therefore necessary to grasp the meaning of the word “duty” as used in the Gita. Dharma means “the sacred Law,” the fulfillment of our karmic destiny through many incarnations, the working out and elimination of defects which have brought us into earth life under the conditions in which we find ourselves, which conditions we should feel and know to be the very opportunities needed for our further progress. This is why one of the great Teachers wrote,  “Duty is the royal talisman; duty alone will lead us to the goal.” (Crosbie, Essays on the Gita, 207) 

One ought not to abandon one's own duty. (48)

 48. The duty born with oneself, O son of Kunti, though faulty, one ought not to abandon ; for, all undertakings are surrounded with evil, as fire with smoke. Is entire renunciation of action possible ? 

Arjuna, though own Dharma (Swadharama) is difficult to observe one should keep in mind the fruits one would gain from it. If we start disliking our own Dharma because it is difficult then shall we not miss the bliss of liberation? Even if our mother is a hunchback, her love on which we survive is not hunchback. Even if ghee has better qualities than water can fish live in ghee? What is poison to the world is like nectar to the organisms living in it. Therefore, even though it is difficult to observe, everyone should do only what is prescribed for him and that which will liberate him from the worldly troubles. To adopt other people's behaviour because it appears good is like walking on your head instead of by your feet. 

Therefore Arjuna, is it not necessary to make a rule that one should practice one's own Dharma and avoid others? As long as there is no Self-realisation actions are going to be there and doing any action will always be difficult in the beginning. When every action has its difficulties then why should we blame our own Dharma for them. If doing even those actions which we like involves labours then how can we say that actions prescribed by Shastras are difficult. Is there any fruit other that sorrow when one accumulates sins by labouring one's organs and spending time of our life? Therefore one should practice only one's own natural Dharma because it will mitigate your labours and fetch you liberation, the highest among the four obligations of man (Dharma, Artha, Kama and Moksha; see notes under Ch 12). 

Then God, pleased by the great worship of observation of one's own Dharma destroys the Tama and Raja attributes from the mind and directs one's eagerness towards Sattva attribute resulting into the conviction that this earth and heaven are like poison. The person then achieves the detachment of the type implied by the word "Sansiddha" used earlier (in the Gita Shloka No 45) to explain the meaning of detachment. (Dnyaneshwari; 18: 923-955, transl. M.R. Yardi)   

10- Perfection  (49-58)

Perfection in Karma-Yoga leads to absolute Perfection. (49-50) 

It has been said that the perfection reached by means of Karma-Yoga consists in becoming qualified for jnananishtha, the Path of Wisdom ; and it is with a view to describe, as the fruit thereof, the naishkarmyasiddhi,—perfection in the form of absolute freedom from action, known as jnana-nishtha,—that the Lord now proceeds to teach as follows : 

49. He whose reason is not attached anywhere, whose self is subdued, from whom desire has fled, he by renunciation attains the supreme state of freedom from action. 

He whose reason (buddhi, antah-karana) is free from attachment to sons, wife, and other objects of attachment, whose self (antah-karana) is brought under his own control, from whom desire for the body, for life, and for pleasures has fled,—a person of this sort who knows the Self attains to the supreme perfection, to absolute freedom from action (naishkarmyasiddhi), by samnyasa. In virtue of his knowledge of the unity of the actionless (nishkriya) Brahman and the Self, all actions have fled from him. This is known as the state of absolute freedom from action ; and it is a siddhi or perfections Naishkarmyasiddhi may also mean the attainment (siddhi) of naishkavjiiya, the state in which one remains as the actionless Self. It is supreme as distinguished from the perfection attainable by Karma-Yoga ; it is the state of immediate liberation (sadyo-mukti). This state is attained by samnyasa or right knowledge,—or better still, by the renunciation of all actions for which one is prepared by his right knowledge, and so says the Lord in V. 13. (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

The Path to Absolute Perfection. (51-53) 

51. Endued with a pure reason, controlling the self with firmness, abandoning sound and other objects, and laying aside love and hatred ; 

52. Resorting to a sequestered spot, eating but little, speech and body and mind subdued, always engaged in meditation and concentration, endued with dispassion 

Resorting : ever accustomed to resort to such sequestred spots as a jungle, the sandbank of a river, the mountain-cave. Eating but little : as conducive to the serenity of thought by keeping off sleep and such other evils. This devotee of wisdom should also restrain his speech, body and mind. With all the senses thus quieted, he should always and devoutly practise Dhyana or meditation upon the nature of the Self, and Yoga or concentration of the mind on the Self. Always : this implies that he has to do nothing else, no viantrajapa (repetition of chants or mystic formulae), etc. Dispassion : absence of desire for visible and invisible objects. This should be a constant attitude of the mind. (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

53. Having abandoned egotism, strength, arrogance, desire, enmity, property, free from the notion of " mine," and peaceful, he is fit for becoming Brahman. 

The consummation of Knowledge attained by Devotion. (54-55) 

54. Becoming Brahman, of serene self, he neither grieves nor desires, treating all beings alike; he attains supreme devotion to Me. 

55. By Devotion he knows Me in truth, what and who I am ; then, knowing Me in truth, he forthwith enters into Me. 

By Bhakti, by the Devotion of Knowledge he knows Me as I am in the divers manifestations caused by upadhis. He knows who I am, he knows that I am devoid of all the differences caused by the upadhis, that I am the Supreme Purusha, that I am like unto akasa; he knows Me to be non-dual, the one Consciousness (Chaitanya), pure and, simple, unborn, undecaying, undying, fearless, deathless. Thus knowing Me in truth, he enters into Myself (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

Such a person is not caught in the web of worldly things like the body etc. His love for the world becomes dulled. He does not consider his sons, wealth and family as his even if they go by his wishes. Then his intellect scalded by the sense pleasures reverses into seclusion (become introspect). His conscience does not beak the vow of not turning towards external objects. Then that seeker grips his mind in the grip of oneness with God and turns its interested towards Soul. At that time his desire for the worldly and beyond the world subjects vanishes. Therefore if mind is controlled then desire also vanishes. Thus the illusions about the realness of the world vanish and he comes to the state of true knowledge (of the Self). His past karmas are nullified by going through the process of enjoying or suffering for them and new karma is not created, because the ego of being the doer of the actions has already vanished. This state is called "Karma-samyadasha" or the state of null karmas. When this state of null karmas is attained he meets his Guru automatically. Once he meets his Guru, his actions and his responsibility as doer stops. The ignorance of the seeker then is destroyed by the blessings of the true Guru. (Dnyaneshwari; 18: 956-970, transl. M.R. Yardi)   

Devotion to the Lord by works enjoined. (56-58) 

56. Doing continually all actions whatsoever, taking refuge in Me,—by My Grace he reaches the eternal undecaying Abode. 

57. Mentally resigning all deeds to Me, regarding Me as the Supreme, resorting to mental concentration, do thou ever fix thy heart in Me. 

58. Fixing thy heart in Me, thou shalt, by My Grace, cross over all difficulties ; but if from egotism thou wilt not hear (Me), thou shalt perish. 

11- Take refuge in me (59-63)

61. The Lord dwells in the hearts of all beings, 

62. Fly unto Him for refuge with all thy being, O Bharata ; by His Grace shall thou obtain supreme peace (and) the eternal resting place. 

State of actionlessness Once the ignorance gets destroyed then the triad of actions, the doer and the act of doing vanishes and karma is abandoned automatically. Thus when the visible world is wiped away by destroying the ignorance which is the root cause of all actions then the seeker realises that what he was endeavouring to know is he himself. When ignorance goes, it takes with it the knowledge also and what remains is the actionless consciousness. Therefore that state of pure knowledge is called non-doing (or actionlessness). He then remains in the state of his original form. The state of complete actionlessness is the Siddhi of actionlessness and is naturally the most superior among the Siddhis. There is nothing more to be gained beyond the state of actionlessness. This state is attained by the blessings of a true Guru. Who can say that a person whose inclination has become steady in the Self by the destruction of duality after listening, due to his good fortune, to the advice of his true Guru has any action remaining to be done? Without doubt, such a person has nothing left to be done. But it is not everybody that can reach that state. What a person, who has not yet been able to reach the state of Self-realisation, should do is explained in the following. (Dnyaneshwari; 18: 971-991, transl. M.R. Yardi)   

12- Final Secret – Devotion (64-69)

Devotion to the Lord is the Secret of success in Karma-Yoga. (64-65) 

65. Fix thy thought on Me, be devoted to Me, worship Me, do homage to Me. Thou shalt reach Myself. The truth do I declare to thee ; (for) thou art dear to Me. 

Right Knowledge and Renunciation.

66 " I destroy the darkness born of ignorance by the luminous lamp of wisdom, abiding in their self." — (x. II.) 

Qualification for instruction in the Gita Doctrine.  (67) 

67. This (which has been taught) to thee is never to be taught to one who is devoid of austerities, nor to one who is not devoted, nor to one who does not do service, nor to one who speaks ill of Me. 

68. He who with supreme devotion to Me will teach this Supreme Secret to My devotees, shall doubtless come to Me.

13- The merit of the Bhagavad Gita (70-78)

The merit of teaching the Doctrine. (70)

The merit of hearing the Doctrine. (71) 

The Lord assured by Arjuna of his grasp of the Teaching. (72-73) 

Sanjaya extols the Lord and His teachin'. (74-78) 

 

Bhagavad Gita Summary Chapter 18: Moksha Sanyasayoga or The Yoga of Liberation and Renunciation 1/2

Chapter 18: Moksha Sanyasayoga or The Yoga of Liberation and Renunciation (78 verses)

The final chapter, the third to deal with the Gunas, is the longest, and perhaps aims to be a final summary, or recapitulation of sorts, returning again to the fundamental questions of action, knowledge, devotion, detachment and renunciation.

1- Renunciation (1-11)

Samnyasa ' and ' Tyaga ' distinguished. (1-2)

2. Sages understand ' samnyasa ' to be the renouncement of interested works ; the abandonment of the fruits of all works, the learned declare, is ' tyaga .

A few sages understand by ' samnyasa ' the abandonment of kamya-karmani, of works (such as the Asvamedha, Horse sacrifice ) acccompanied with a desire for fruits. The learned declare that ' tyaga ' means abandonment of the fruits of all the works that are performed, — nitya and naimittika, ordinary and extra-ordinary duties,—i.e., of the fruits that may accrue to the performer.  (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

Should the ignorant perform works or not? (3-4)

3. That action should be abandoned as an evil, some philosophers declare; while others (declare) that acts of sacrifice, gift and austerity should not be given up.

The Lord's decree is that the ignorant should perform works. (4-5)

Because it is hard to know the fact that the threefold (Tamasic, &c.) abandonment denoted by the words ' tyaga ' and 'samnyasa ' is possible in the case of him alone who does not know the Self and for whom works are intended,—not in the case of him who sees the Supreme Reality,—therefore no one, other than Myself, is able to teach the real truth about the subject. Wherefore, learn from Me what My—the Lord's—decree is as to the real teaching of the sastra.  (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

The obligatory works should be performed without attachment. (6)

Abandonment Some people consider these routine and incidental actions as useless because they must be done routinely anyway. But just as food gives satisfaction (to the taste-buds) and removes hunger, similarly these routine and incidental actions give all-round results. Performance of these routine and incidental actions removes the blemishes from one's mind, raises one's worth and because of it one reaches a good state in the after-world. But even though one gains such fruits of the routine and incidental actions, one should abandon those fruits. Thus, while one should attentively perform the routine and incidental duties keeping oneself within the prescribed bounds, the fruits thereof should be abandoned totally. This abandoning of the fruits of actions is called abandonment. Thus I have explained to you abandonment and Sanyas (renunciation). Renunciation When renunciation occurs the actions done with desire do not bother. Prohibited actions are not done because they are prohibited and the routine and incidental actions are automatically nullified because of the abandoning of their fruits. (Dnyaneshwari; 18:119-126).

Tamasic and Rajasic renunciations of works. (7)

7. Verily, the abandonment of an obligatory duty is not proper ; the abandonment thereof from ignorance is declared to be Tamasic.

8. Whatever act one may abandon because it is painful, from fear of bodily trouble, he practises Rajasic  abandonment, and he shall obtain no fruit whatever of abandonment.

Renunciation in works is Sattvic. (9)

9. Whatever obligatory work is done, O Arjuna, merely because it ought to be done, abandoning attachment and also the fruit, that abandonment is deemed to be Sattvic.

When the man who is qualified for (Karma- Yoga) performs obligatory works without attachment and without a longing for results, his inner sense (antah-karana), unsoiled by desire for results and regenerated by (the performance of) obligatory works, becomes pure. When pure and tranquil, the inner sense is fit for contemplation of the Self.  (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

From renunciation in works to renunciation of all works. (10)

10. He hates not evil action, nor is he attached to a good one,—he who has abandoned, pervaded by Sattva and possessed of wisdom, his doubts cut asunder.

Renunciation of fruits is alone possible for the ignorant. (11)

11. Verily, it is not possible for an embodied -being to abandon actions completely; he who abandons the fruits of actions is verily said to be an abandoner.

An embodied being: a body-wearer, i. e., he who identifies himself with the body. No man of discrimination can be called a body-wearer, for it has been pointed out (ii.21, etc.) that such a man does not concern himself (in actions) as their agent. So, the meaning is : it is not possible for an ignorant man to abandon actions completely. When an ignorant man who is qualified for action performs obligatory works, abandoning merely the desire for the fruits of his actions, he is said to be an abandoner (tyagin) though he is a performer of works. This—the title " abandoner,"—is applied to him for courtesy's sake. Accordingly, the abandonment of all actions is possible for him alone who, realising the Supreme Reality, is not a ' body-wearer,' i. e., does not regard the body as the Self. (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

2- The Five Causes (12-17)

Effects of the two renunciations after death. (12)

12. The threefold fruit of action,—evil, good, and mixed,—accrues after death to non-abandoners, but never to abandoners.

Factors in the production of an act. (13-15)

14. The seat and actor and the various organs, and the several functions of various sorts, and the Divinity also, the fifth among these;

The agency of the Self is an illusion. (16) Realisation of the non agency of the Self leads to absolution from the effects of all work. (17)

3- Knowledge, Mental Impuses (18-22)

The impulses to action. (18)

Knowledge, the object known, the knower (form) the threefold impulse to action ; the organ, the end, the agent, form the threefold basis of action.

If the knower likes the knowable sense-object then he cannot tolerate a moment's delay in enjoying it. But if he dislikes it then every moment of delay in abandoning it seems to him like aeons. Then he does actions in order to accept or reject it. Thus the knower becomes the doer of actions. He who, with the desire of sense pleasures, makes the organs work becomes the doer and then knowledge becomes the cause or in other words the means and consequently the knowable becomes the action. In this manner the basic nature of the knowledge changes. By giving impetus to the organs knower is caught in the ego of being the doer. (Dnyaneshwari; 18: 486-495, transl. M.R. Yardi)   

The Impulses are threefold according to the gunas. (19)

Sattvic Knowledge. (20)

Here follows the threefold character of knowledge :

20. That by which a man sees the one Indestructible Reality in all beings, inseparate in the separated,—that knowledge know thou as Sattvic.

Reality (Bhava): the one Self. Indestructible : which cannot be exhausted either in itself or in its properties ; Kutastha or immutable. All beings: from Avyakta, or the unmanifested matter, down to the sthavara or unmoving objects. That Reality, the Self, is not different in different bodies; like the akasa, the Self admits of no division. Know thou this direct and right perception of the non-dual Self as Sattvic. (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

Rajasic Knowledge. (21) 

The dualistic fallacious systems of philosophy are Rajasic and Tamasic, and therefore they cannot directly bring about the cessation of samsara. 

21. But that knowledge which, by differentiation, sees in all the creatures various entities of distinct kinds, that knowledge know thou as Rajasic. 

Tamasic Knowledge. (22) 

22. But that which clings to one single effect as if it were all, without reason, having no real object, and narrow, that is declared to be Tamasic. 

This knowledge is not founded on reason and does not perceive things as they are. Because it is not founded on reason, it is narrow, as extending over a limited area, or as producing very small results. This knowledge is said to  be Tamasic, because it is found only in Tamasic beings possessing no faculty of discrimination.  (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

4- Kinds of Action (23-28)

Sattvic Action. (23) Rajasic Action. (24) Tamasic Action. (25)

Sattvic Agent. (26) 

26. Free from attachment, not given to egotism, endued with firmness and vigour, unaffected in success and failure, an agent is said to be Sattvic. 

Rajasic Agent (27)Tamasic Agent (28) 

5- Kinds of Intellect (29-32)

Intellect and Firmness are threefold according to Gunas. (29) Sattvic Intellect. (30) 

30. That which knows action and inaction, what ought to be done and what ought not to be done, fear and absence of fear, bondage and liberation, that intellect is Sattvic, O Partha. 

Action (pravntti): the cause of bondage, the karmamarga, the path of action as taught in the sastra. Inaction (nivntti): the cause of liberation, the path of samnyasa. — As ' action ' ( pravritti ) and ' inaction ' (nivntti) occur in connection with ' bondage' (bandha) and ' liberation' (moksha), they have been interpreted to mean the paths of action and renunciation (karma and samnyasa).  (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

Rajasic Intellect. (31) Tamasic Intellect. (32) 

6- Kinds of Resistance (33-35)

Sattvic Firmness.  (33) 

33. The firmness which is ever accompanied by Yoga, and by which the activities of thought, of life-breaths and sense-organs, O Partha, are held fast, such a firmness is Sattvic. 

Sattvic fortitude When the Sattvic fortitude is created, the activities of the  mind, the life-force and the organs stop. Then the association of the ten organs with the sense-objects breaks and they enter the womb of the mind (i.e. instead of turning towards sense objects they turn inwards towards the mind). Since both the upper and the lower pathways of the life force are blocked it brings together its nine aspects and goes to the Sushumna Nadi. Since mind is freed of will and doubt it is exposed and the intellect rests quietly in its rear. Thus, the peerless fortitude which by stopping the activities of the mind, life-force and the organs imprisons them to the confines of meditation and keeps them so without getting lured by them until they are handed over to our emperor the Supreme Soul, is the Sattvic fortitude. (Dnyaneshwari; 18:737-744, transl. M.R. Yardi)   

Rajasic Firmness. (34) Tamasic Firmness. (35) Pleasure is threefold according to gunas. (36) 

7- Pleasure (37-39)

Sattvic Pleasure. (37)

37. That which is like poison at first, like nectar at the end, that pleasure is declared to be Sattvic, born of the purity of one's own mind. 

Sattvic bliss In order to achieve that bliss of the Self one has to suffer in the beginning itself the pains of observing the self-restraints, rules etc. When the strong detachment which swallows all the likes and dislikes develops it uproots the binding (liking) to the heaven and the world. The weakness of intellect etc. gets severely mutilated while listening to strict discretion and while observing strict austerities. Surge of the vital airs Prana and Apana are required to be swallowed through the Sushumna Nadi and all these efforts are required to be made in the beginning itself. The organs suffer and feel as if it is the end of the aeon while leaving the sense objects but with detachment these pains are to be faced with courage. Thus by suffering the pains in the beginning itself they achieve the highest kind of bliss. After the detachment gets matured by the knowledge of the Self, all sorrows originating in ignorance including the detachment vanish. Intellect becomes one with the Soul and the mine of non-duality automatically opens up for it. In this way, the bliss, which is rooted in detachment and ends in the peace of the Self-realisation, may be called Sattvic bliss. (Dnyaneshwari; 18:781-793, transl. M.R. Yardi)   

Rajasic Pleasure. (38)

38. That pleasure which arises from the contact of the sense-organ with the object, at first like nectar, in the end like poison, that is declared to be Rajasic. 

Tamasic Pleasure. (39) 

Bhagavad Gita Summary Chapter 17: Shraddhatraya Vibhagayoga or The Yoga of the Threefold Faith.

Chapter 17: Shraddhatraya Vibhagayoga (28 verses) or The Yoga of the Threefold Faith.

The second of three chapters devoted to the Gunas,  verse 4 contains an important key to the whole problem of modern spiritualism and channeling.

1- Faith and the three gunas (1-6)

The three kinds of Faith. (2-4)

2. Threefold is that faith born of the individual nature of the embodied,—Sattvic, Rajasic, and Tamasic. Do thou hear of it.

3. The faith of each is in accordance with his nature, O Bharata. The man is made up of his faith ; as a man's faith is, so is he.

4 Sattvic men worship the Gods ; Rajasic, the Yakshas and the Rakshasas; the others,—Tamasic men,—the Pretas and the hosts of Bhutas.

Men of Rajasic and Tamasic Faiths. (5-6)

2- Threefold Food, Worship, Austerity and Gift. (7-16)

The three kinds of Food (8-10)

The three kinds of Worship (9-13)

Physical Austerity (14)

Now the three kinds of austerity will be described :

14. Worshipping the Gods, the twice-born, teachers and wise men,—purity, straightforwardness, continence, and abstinence

Corporal Tapas: The feet of a person doing corporal tapas are always engaged in going to the temple of or going on a pilgrimage to the places of his favourite deity Shiva or Vishnu. His hands are ever ready for decorating the front yard of the temple, for supplying the materials for performing the worship rituals and for serving God. He prostrates as soon as he sees a Shivalinga or an idol of Vishnu. He serves brahmins who are venerable due to their learning and humility. Or brings succour to people who are tired by travel or tortured by calamities. He sacrifices even his body for serving parents who are the best among all the holy locations. He serves his Guru who is kind to impart knowledge and who goes and brings succour to them in this difficult world. In the fire of Swadharma he adds the practice of yoga to remove the impurity of ego. He makes obeisance to all creatures realising the same Soul exists in all of them. He is always ready for helping others. He controls from time to time his desire for having sex. Not wanting to repeat contact with a female body which he had had at the time of birth, he remains chaste all his life. Realising that there is life in every creature he does not tread on even a blade of grass and does not break anything. When the affairs of the body are thus purified, understand that the corporal tapas has reached perfection. I call this corporal tapas because it is performed mainly with the body. (Dnyaneshwari; 17:201-214, transl. M.R. Yardi)   

Austerity in Speech (15)

15. The speech which causes no excitement and is true, as also pleasant and beneficial, and also the practice of sacred recitation, are said to form the austerity of speech.

The speech that is true, that causes no excitement, that is agreeable and good, forms the austerity of speech; as for example, " Be tranquil, my son, study (the Vedas) and practise yoga, and this will do thee good." Practice of sacred recitation : according to ordinances. .  (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

Vocal tapas: Now I shall tell you about the pure vocal tapas. The speech of a person who performs this tapas is straightforward and pleases the listener without hurting him. He speaks to one but it is beneficial to all. His words makes one shed bad thoughts and lead to realisation of the Self. Like nectar, one does not get tired of them even after listening for a long time. He speaks only when somebody asks him something otherwise he keeps himself busy studying Vedas or in repeating the name of God. He has installed the three Vedas in the temple of his speech and converted it into a school of Vedas. The name of Shiva, Vishnu or some other deity always occurs in his speech. This should be understood as the vocal tapas.  (Dnyaneshwari; 17:215-223, transl. M.R. Yardi)   

Mental Austerity (16)

16. Serenity of mind, good-heartedness, silence, self-control, purity of nature,—this is called the mental austerity.

Mental tapas: Now I shall also tell you the characteristics of a (person doing) mental tapas. Free of entanglement of doubts, his mind is engrossed in the Self. He sees the Self as light without heat or space without vacuum. Just as limbs numbed by cold no longer feel it, his mind, having got rid of its fickle nature, does not exist any more. In this state he is not troubled by the strains of detachment and becomes free of greed and fear. Only thing that remains is the realisation of the Self. Lips which are capable of giving advice on the Shastras remain silent. Having attained Self-realisation, mind loses its mind-ness. In such a state, how can feelings occur in the mind? And how will the mind rush to sense pleasures through the organs? Therefore the mind is always free from any feelings. Arjuna, when the mind reaches this state it is fit to be called mental tapas. (Dnyaneshwari; 17: 224-237, transl. M.R. Yardi)   

The three kinds of Austerity according: to Gunas. (17-19)

The Lord proceeds to show that the foregoing austerity, — bodily, vocal and mental,—as practised by men, is divided into classes according to Sattva and other gunas.  (Baghavad Gita, with the Commentary of Sri Sankaracharya, transl. A. Mahadeva Sastri, 1901)

The three kinds of Gift.  (20-22)

3- How to perfect the defective acts. (23-28)

The following instructions are given with a view to perfecting sacrifices, gifts, austerities, &c.

23. " Om,Tat, Sat ": this has been taught to be the triple designation of Brahman. By that were created of old the Brahmanas and the Vedas and the sacrifices.

24. Therefore, with the utterance of 'Om' are the acts of sacrifice, gift and austerity, as enjoined in the scriptures, always begun by the students of Brahman]:. he, brahmanas and the Vedas and the sacrifices.

25. With ' Tat, ' without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of moksha.

26. The word ' Sat ' is used in the sense of reality and of goodness ; and so also, O Partha, the word ' Sat ' is used in the sense of an auspicious act.

27. Devotion to sacrifice, austerity and gift is also spoken of as ' Sat ' ; and even action in connection with these is called ' Sat.'

Works without faith are fruitless. (28)

Bhagavad Gita Summary: Chapter 16: Daivasura Sampad Vibhagayoga or The Yoga of the Division between the Divine and the Demonic

Chapter 16: Daivasura Sampad Vibhagayoga (24 verses) The Yoga of the Division between the Divine and the Demonic.

This chapter is based on the traditional figures of the Deva and Asura in Hinduism. In the earliest Vedic literature, all supernatural beings are called Devas and Asuras.

1- Spiritual disposition. (1-4)

I. Fearlessness, purity of heart, steadfastness in knowledge and Yoga ; alms-giving, self-restraint and worship, study of one's own (scriptures), austerity, uprightness ;  

2. Harmlessness, truth, absence of anger, renunciation, serenity, absence of calumny, compassion to creatures, uncovetousness, gentleness, modesty, absence of fickleness;  

3. Energy, forgiveness, fortitude, purity, absence of hatred, absence of pride; these belong to one born for a divine lot, O Bharata.  

Fearlessness Shri Krishna says, "The best among the qualities of this divine endowment is fearlessness. He who is not allowing ego to develop while he is working or at rest is not afraid of this world. When nonduality pervades the mind he realises that the whole universe is filled with Brahman and he abandons even mentioning fear. Spirit of non-duality destroys fear.

Purity After one gives up the tendency towards desires and doubts and casting of the burden of Raja and Tama attributes the intellect is attracted towards contemplation about the Self. The intellect does not waver at all even when enticed by sense objects. Intellect becomes dedicated having developed a liking for the form of the Self. 

Steadiness Concentrating and involving oneself completely in one of the two paths, i.e. the path of Knowledge and the path of yoga, whichever is suitable for attaining Self while abandoning other tendencies of the mind and ridding one's mind of all doubts is the third quality called steadiness in Knowledge and Yoga.

Charity Practising charity by helping a distressed person in every possible way and in all sincerity, even if he were an enemy, giving whatever one can and not sending him away empty handed is a quality which shows the path to real Knowledge.

Self-restraint A yogi separates the organs from the sense objects. Also he does not permit the breath of sense objects from the sense organs to touch the mind. For this purpose he binds the organs in the chains of discipline and controls them. By lighting the fires of detachment in the organs he expels the tendencies for sense objects hidden in the corners of the mind. He observes ceaselessly routines stricter that those of breath control.

Yajna or sacrifice, from a brahmin to a woman should, according to the rightful code of conduct appropriate to him or her, in the manner prescribed in the Shastras. For example, a brahmin observing the six rituals and a shudra making obeisance to him, both lead to a like sacrifice from each of them. Thus, everyone should perform the sacrifice as per his entitlement but let it not be contaminated by the poison of the desire of fruits. And let one not think out of ego that "Oh! I have performed the sacrifice.", for the code set by the Vedas must in any case be obeyed.

Personal study of Vedas God is the subject of discussion in the Vedas which one should constantly study in order to understand Him. For attaining Self, brahmins should contemplate over the writings about the Brahman in the Vedas. Others should frequently sing the songs praising God or utter His name.

Austerity To give away one's all possessions is to put them to best use and that is real austerity. Straining one's body, organs and life force for experiencing the Self is called austerity. All other types of austerities which people talk about must be critically examined. Austerity keeps alive in a person the sense of discrimination which separates "I am the living soul" feeling from the "I am the body" feeling. While contemplating on the Self, the intellect turns inwards. Just as when one wakes up both sleep and dreams vanish, similarly that which makes a person turn to contemplating about the Self is the real nature of austerity.

Uprightness Just as life may be of diverse type but all have similar lifeforce, similarly to show gentleness to all is called uprightness. Non-injury To behave by words and actions and feelings with the intention of making the world happy is the indication of non-injury.

Truthfulness Truthfulness is pointed but soft and bright but comfortable. Just as one cannot find a medicine that can cure a disease but does also not taste bitter, similarly a simile cannot be found for truthfulness. Water sprinkled on the eyes does not hurt the eyeballs but the same water is capable of breaking stones.

Absence of wrath The state of mind in which a person does not get angry even by words which normally would make even a boy angry is called absence of wrath.

Relinquishment Freeing themselves of the "I am the body" attitude, intelligent people give up worldly affairs. This is called relinquishment. 

Tranquillity After knowing the knowable (i.e. experiencing the Brahman), the state in which both the knower and the knowledge dissolve is called tranquillity.

Non-calumny When one sees somebody drowning, he does not bother whether that person is a brahmin or a untouchable but thinks that saving him is his first duty. Such a person, instead of bothering about the failings of another, tries to overcome that by his own good qualities and does not taunt him about them. Not taunting people for their failings by comparing them with perfect persons is the indication of non-calumny and there is no doubt that this is one of the resting stages in the path to liberation.

Compassion Compassion is that which does not let one distinguish between high and low while helping to remove the miseries of the unfortunate. When he sees the sorrows of others he thinks nothing of sacrificing everything he possesses in order to mitigate them. If he encounters a destitute, he does not go a step further without satisfying him. His life is spent in helping the miserable. Such a person is compassion personified and I am indebted to him from birth. (16:155-162). 

Lack of greed The state of mind when one is averse to enjoying the pleasures of this world or the world beyond even if they are available to him at his mere wish, and what more, when one has no desire of any kind for sense-pleasures is the indication of lack of greed.

Gentleness A tender loving behaviour towards all creatures and a life devoted to welfare of the world is the indication of gentleness.

Humility When a person feels ashamed of being imprisoned in this body of three and a half hand-span length, of being born and dying again and again, of remaining in the uterus immersed in blood and urine to be cast as a human being, is the sign of humility. Only persons without blemish feel so ashamed, but others take pleasure in it.

Absence of fickleness When life-force is controlled the organs of action become slow. Similarly, just as sun-rays do not come out after sunset, the sense-organs become dim after the mind is controlled. Thus all the ten organs become inactive by the control of mind and the life force.

Spiritual vigour When the determination to follow the path of Knowledge for attaining God is very strong then there is no dearth of strength. The individual, anxious to realise his master the Soul, follows the difficult path towards the formless Brahman treating the sense objects like poison. In this path he is not hindered by the ritualistic rules nor is he attracted by the great Siddhis.

Forgiveness Now, forgiveness is the quality by which one, though superior among those who are tolerant, is not proud about being so.

Fortitude Even when flooded with calamities, one holds courage and faces them as Rishi Agastya did. He tolerates all distresses of spiritual, divine and earthly origin. The quality which keeps a person from getting distressed in mind by maintaining one's courage is called fortitude.

Cleanliness Cleanliness is like the purity of Ganges water filled in a clean gold pot. Because doing actions without desire of fruits and maintaining discretion in the mind is the indication of cleanliness from inside and outside. 

Absence of envy And just as Ganges water removes the bather's sins and troubles and at the same time also supports the trees on the bank while flowing to meet the ocean, similarly such a person liberates those who are bound to this world and removes the difficulties of the afflicted. In fact, he gains his goal by helping others be happy. Not only that the idea of hurting anybody for his own success never touches his mind.

Lack of pride And just as Ganges felt shy when Shiva bore her on his head, similarly feeling shy after one gets recognition is the quality called lack of pride. These are the twenty-six qualities of divine endowment and are the gift of the great emperor of Liberation. How much can I describe it to you? It has to be experienced by itself. (Dnyaneshwari; 16:68-212, transl. M.R. Yardi) 

2- Materialistic disposition. (4-19)

Results of the two dispositions. (4)

4. Ostentation, arrogance and self-conceit, anger as also insolence, and ignorance, belong to one who is born, O Partha, for a demoniac lot. 

The materialists. (5-7) The materialist's view of the world. (8)

8. They say, "the universe is unreal, without a basis, without a Lord, born of mutual union, brought about by lust; what else ? 

Men's life as guided by materialism. (9-12) 

9. Holding this view, these ruined souls of small intellect, of fierce deeds, rise as the enemies of the world for its destruction. Ruined souls: having lost all chances of going to the higher worlds. Their intellect is small, as it concerns itself only with sense-objects. Of fierce deeds: intent on injuring others. 

Signs in Afflicted Persons: His mind is dark about thoughts that one should be inclined towards meritorious actions or averse to sinful actions. People afflicted with demonical endowment do not understand what is action and what is non-action and they do not even dream about what is purity. They do not bother about prescribed actions, do not follow the path of their elders and do not even know the language of proper behaviour. Their behaviour is uninhibited and they are always averse to truth. They may not have done anything, but by nature they are evil. (Dnyaneshwari; 15: 281-552, transl. M.R. Yardi)   

The materialist's aspirations. (13-16) The materialist’s sacrificial rites. (17) The materialist's neglect of Divine Commandments. (18) The materialist's fall. (19) 

3- Salvation (20-24)

The three Gates of Hell to be avoided. (20-22) 

21. Triple is this, the gate to hell, destructive of the self : LUST, WRATH, and greed. Therefore, these three, one should abandon. 

Let the Law guide thy life. (23-24) 

23. He who, neglecting the scriptural ordinance, acts under the impulse of desire, attains not perfection, nor happiness, nor the Supreme Goal.

True Discrimination distinguishes between good, evil, and mixed natures. It knows that all human beings are inherently perfectible, and that the imperfections exist only in the lower acquired nature; that while this acquired nature exhibits itself in actions, its root lies in tendencies fostered by limited and erroneous conceptions. The effort is therefore not expended in classifications of comparative good and evil, nor is there any condemnation of any being because of the state in which he is found to be; the causes that have led up to each state are shown, the right basis for thought and action is given, the landmarks upon the “small old path” that leads far beyond comparative good and evil are pointed out, and the pilgrim patiently helped, on every step of the way. (Crosbie, Essays on the Gita, 207)