(Arjun uvaach)
Sannyaasam’, karmnaam’, Krishna, punH, yogam’, ch, shansasi,
Yat’, shreyH, etyoH, ekam’, tat’, me, broohi, sunishchitam’ ||1||
(Arjun said)
Translation: (Krishna) O Krishna! You (karmnaam’) of actions (sannyaasam’) renunciation i.e. doing sadhna by abandoning actions, sitting in a posture, closing ears etc (ch) and (punH) then (yogam’) of Karmyog i.e doing sadhna while performing actions (shansasi) praise, therefore (etyoH) out of these two (yat’) which (ekam’) one (me) for me (sunishchitam’) definitely (shreyH) is auspicious way (tat’) that (broohi) tell. (1)
Gita 5.1: O Krishna! You praise the renunciation (sanyas) of actions (karm) i.e doing sadhna by abandoning actions, sitting in a posture, closing ears etc, and then praise karmyog i.e. to do sadhna while performing actions. Therefore out of these two tell me that way which is definitely auspicious for me.
Meaning: Arjun is saying that God, on one hand you are saying that it is auspicious to do sadhna while performing actions. Then in Gita Chapter 4 mantra 25 to 30, you are saying that some believe doing austerity, doing pranayam (the breathing exercise), some by closing nose, ears etc listening to naad (sound) etc, to be the ways to self wellbeing. Therefore, I have become confused by your contradictory statement. Please tell me one way with certainty.
Karm Sanyas (Renunciation) of action occurs in two ways:
This also exists in two forms. One is living with a family, engaging in worldly duties while practicing scriptural sadhna, or choosing to remain unmarried, residing at home or in a monastery, and while engaging in worldly tasks such as service, practicing scriptural sadhna. Both of these are Karmayogis.
The second type of Karmayogis are those who, while living in a family, practice sadhna without adhering to the methods prescribed in the scriptures, or choose to remain unmarried, live at home, or serve in a monastery. These are also referred to as Karmayogis.
(Bhagwan uvaach)
SannyaasH, karmyogH, ch, niHshreyaskarau, ubhau,
TayoH, tu, karmsannyaasaat’, karmyogH, vishishyate ||2||
(God said)
Translation: Because of not finding a Tatvdarshi saint and as a result not being aware of the true bhakti (sannyaasH) inspired by the urge to attain God a devotee’s, who has obtained sadhna opposite to the scriptures, departure into the forest on abandoning home, or on abandoning action sitting in one place closing nose, ears etc, or doing meditation (ch) and (karmyogH) also doing sadhna devoid of the injunctions of the scriptures while performing actions (ubhau) both are useless i.e. are not auspicious and are not to be done. Those who do sadhna according to the injunctions of the scriptures and taking Sanyas/renunciation live in monastery and do not take karm sanyas/renunciation of actions, and those who after getting married stay at home, the way of worship of both of them (niHshreyaskarau) is not inauspicious (tu) but (tayoH) in above-mentioned these two also (karmsannyaasaat’) if even after staying in a monastery one is work-thief, then compared to that Karm Sanyas (KarmyogH) Karmyog i.e. doing scripture-based sadhna while performing worldly actions (vishishyate) is superior. (2)
Gita 5.2: Because of not finding a Tatvdarshi saint and as a result not being aware of the true bhakti, a devotee’s, who has obtained sadhna opposite to the scriptures, departure into the forest on abandoning home inspired by the urge to attain God, or abandoning actions sitting in one place closing nose, ears etc or doing meditation, and also doing sadhna devoid of the injunctions of the scriptures while performing actions, both are useless i.e. are not auspicious and are not to be done. Those who do sadhna according to the injunctions of the scriptures and taking Sanyas (renunciation) live in monastery, and do not take karm sanyas (renunciation of actions), and those who after getting married stay at home, the way of worship of both of them is not inauspicious, but in above-mentioned these two also if even after staying in a monastery one is work-thief, then compared to that Karm Sanyas, Karmyog i.e. doing scripture-based sadhna while performing worldly actions is superior.
This same evidence is given in Gita Chapter 18 Verse 41 to 46 that the individuals of the four castes (Brahmin, Kshatriya, Vaishya and Shudr) whilst during their natural tasks attain supreme success i.e. complete salvation. Regarding supreme success it has been clarified in Verse 46 that the Supreme God from whom all the living beings have originated, from whom this entire universe is pervading, by worshipping that Supreme God through one’s natural actions, one attains supreme success i.e. whilst doing actions a true worshipper attains complete salvation. It has been clarified in Gita Chapter 18 Verse 47 that compared to one who does worship opposed to the scriptures (Karm Sanyas), one who worships according to the injunctions of the scriptures (while performing actions) is superior because a worshipper who performs his actions does not incur sin. This also proves that it is a sin to do Hath after taking Karm Sanyas. It has been clarified in Verse 48 that one should not abandon one’s natural actions even if some sin is perceived in it. Like, living beings get killed while farming etc-etc.
Meaning: The meaning of the above-mentioned Verse 2 is that the worshippers who are not in accord with the scriptures are of two types: one is Karm Sanyasi; second, Karmyogi. Because of absence of a Tatvdarshi Saint and being opposed to the scriptures the way of worship of both of them is inauspicious i.e. is not beneficial and is not to be done. Like in Gita Chapter 16 Verse 23, it is said that abandoning the injunctions of the scriptures, arbitrary behaviour i.e. arbitrary way of worship is useless. In Verse 24 it is said that the religious practice of the path of bhakti which is to be done and which is not to be done, for that the scriptures alone should be considered to be the evidence. It is mentioned in the scriptures (Gita and Vedas) that for complete salvation find a Tatvdarshi Saint. Obtain the way of bhakti with courtesy from him only. Evidence – Gita Chapter 4 Verse 34, Yajurved Gita Chapter 40 Mantra 10 and 13. In both of these a Karmyogi is better than a Karm Sanyasi because when a Karmyogi, whose way of worship is opposite to the scriptures, gets the satsang (spiritual discourse) of a Tatvdarshi saint, he immediately gives up his scripture-opposed way of worship and gets his welfare done by following scripture-based way of worship. But both the types of Karm Sanyasi, Hath-yogi (who forcefully practices physical discipline), who even while staying at home, closing their ears and eyes sit in one place and practice Hath-yog, and those who abandoning home practice the aforesaid Hath-yog, out of ego, do not accept the knowledge delivered by a Tatvdarshi saint because they become arrogant of their renunciation and the supernatural powers obtained from Hath-yog. Even the pride of renouncing home is a hinderance in attaining true bhakti. Amongst crores of Karm Sanyasis seldom does someone accept the true bhakti. Therefore a Karmyogi worshipper, who acts against the scriptures, is better than a Karm Sanyasi worshipper who acts against the scriptures.
This same evidence is given in Gita Chapter 18 Verse 41 to 46 that the individuals of the four castes (Brahmin, Kshatriya, Vaishya and Shudr) whilst during their natural tasks attain supreme success i.e. complete salvation. Regarding supreme success it has been clarified in Verse 46 that the Supreme God from whom all the living beings have originated, from whom this entire universe is pervading, by worshipping that Supreme God through one’s natural actions, one attains supreme success i.e. whilst doing actions a true worshipper attains complete salvation. It has been clarified in Gita Chapter 18 Verse 47 that compared to one who does worship opposed to the scriptures (Karm Sanyas), one who worships according to the injunctions of the scriptures is superior. It has been clarified in Verse 48 that one should not abandon one’s natural actions even if some sin is perceived in it. Like, living beings get killed while farming etc-etc.
Important: - Two types of ways of worship have been described in Gita Chapter 2 Verse 39 to 53 and Gita Chapter 3 Verse 3. Regarding them it is said that the way of worship told by me is my opinion, which both of them are inauspicious and not to be done. Know the complete knowledge which is the giver of complete salvation from a Tatvdarshi Saint; evidence is in Gita Chapter 4 Verse 33-34. This same evidence is in Gita Chapter 6 Verse 46. In this it is said that compared to a Karmyogi whose way of worship is opposite to the scriptures, a scripture-based yogi is superior.
GyeyH, saH, nityasannyaasi, yaH, na, dweshti, na, kaankshati,
NirdwandwH, hi, mahabaaho, sukham’, bandhaat’, prmuchyate ||3||
Translation: (Mahabaaho) O Arjun! (yaH) a devotee who (na) neither (dweshti) hates anyone (na) nor (kaankshati) desires (saH) that Tatvdarshi (nityasannyaasi) because a person who possesses love-hatred, his mind keeps wandering, and the mind of a devotee devoid of these is engrossed only in God’s adoration and praise even while doing work, therefore he is always a Sanyasi only (hi) because only that person (bandhaat’) from bondage of action (sukham’) of happiness of complete liberation (gyeyH) knowledge worthy to be known (nirdwandwH) with full certainty (prmuchyate) freely describes correctly in different ways. (3)
Gita 5.3: O Arjun! A devotee who neither hates nor desires for anyone, that Tatvdarshi, because a person who possesses love-hatred, his mind keeps wandering and the mind of a devotee devoid of these is engrossed in adoration and praise of God even while doing work, therefore, he is always a Sanyasi. Because only that person freely describes correctly the knowledge worthy of being known of the happiness of complete liberation from the bondage of actions with full certainty.
Meaning: In this verse no. 3, there is a description of a Karmyogi who performs scripture-based sadhna that, a devout bhakt, whether he possesses children or not, or lives in a monastery and is engrossed in the service of Satguru and the congregation, who is always free from love-hatred, only he is a Sanyasi (an ascetic) in reality. He only then freely delivers the knowledge of true sadhna with full certainty to other devotees who are opposed to the scriptures.
Saankhyayogau, prthak’, baalaaH, pravdanti, na, panditaH,
Ekam’, api, aasthitH, samyak’, ubhyoH, vindte, falam’ ||4||
Translation: (Saankhyayogau) on the basis of Tatvgyan, those who do one type of sadhna as a householder or a bachelor, both of them (prthak’) obtain different results, this (baalaaH) ignorant (pravdanti) say. They (panditaH) Pandit (api) also (na) are not (ekam’) in one Almighty God (samyak’ aasthitH) truly established persons (ubhyoH) both (falam’) same results (vindte) obtain on the basis of Tatvgyan. (4)
Gita 5.4: Ignorants say that on the basis of Tatvgyan, those who do one type of sadhna as a householder or a bachelor, both of them obtain different results. They are not even Pandits. Individuals who are truly established in one Almighty God, they both on the basis of Tatvgyan obtain same results. There is vivid description in Gita Chapter 13 Verse 24-25.
The meaning is that some by making their own guesses say that those who do sadhna according to the holy scriptures and who have not got married i.e. who do sadhna by remaining bachelor at home or in an ashram etc, such Karmyogis are superior. Some say that it is superior to do sadhna while performing actions after getting married and living with children. They both are ignorants because only a Tatvdarshi saint will distinctly describe the true knowledge that through scripture-based sadhna both of them obtain the same results. There is mention of a Tatvdarshi saint in Gita Chapter 4 Mantra 34 and the identity of a Tatvdarshi saint is also given in Gita Chapter 15 Mantra 1 to 4 and Yajurveda Gita Chapter 40 Mantra 10 and 13 that only a Tatvdarshi saint tells the law of Purna Parmatma (Complete God); listen from him.
Yat’, saankhyaeH, praapyate, sthaanm’, tat’, yogaeH, api, gamyate,
Ekam’, saankhyam’, ch, yogam’, ch, yaH, pashyati, saH, pashyati ||5||
Translation: By doing sadhna according to the injunctions of the scriptures (SaankhyaeH) by the Tatvgyanis (yat’) which (sthaanm’) place i.e. Satyalok (praapyate) is attained (yogaeH) after taking updesh from Tatvdarshis; by ordinary persons i.e. Karmyogis (api) also (tat’) same (gamyate) place, Satyalok is attained. (ch) and therefore (yaH) one who (saankhyam’) Gyanyog / Yog of knowledge (ch) and (yogam’) Karmyog / yog of action, in form of result (ekam’) one (pashyati) sees (saH) only he, reality (pashyati) sees i.e. he actually knows the path of bhakti. (5)
Gita 5.5: By doing sadhna according to the injunctions of the scriptures the place which is attained by the Tatvgyanis, that same place is also attained by ordinary persons i.e. Karmyogis after taking updesh from Tatvdarshis. Therefore one who sees Gyanyog and Karmyog as one in the form of result, he only sees the reality; which means he actually knows the path of bhakti.
Important: - The meaning of Gita Chapter 5 Verse 4-5 is that some say that one who has acquired knowledge, only he does not marry and remains a bachelor throughout life and only he can get across, whether he lives at home, or in a monastery. Reason being, that person after acquiring some knowledge, starts properly teaching other inquisitive souls by giving examples. Then the innocent souls think that he has become a highly learned person. He is definitely through. When will our, householder’s, turn come? A few say that one who lives with children, he only attains welfare. Reason being, a household person performs charity-meritorious acts, therefore he is superior. Hence, it is said that those who express both these kinds of views are children; do not consider them to be learned. Only a Complete Saint, who is Tatvdarshi, delivers the true knowledge that both types of above-mentioned devotees, who perform scripture-based sadhna within the bounds of the Guru, have same achievements. A devotee, who will understand this explanation, will not get confused by anyone’s talks. A bhakt who performs sadhna while remaining a bachelor and imparts knowledge to others, then someone praises him that he is very knowledgeable, but familiar with Tatvgyan he knows that the knowledge has been given by Satguru. One will attain salvation not by knowledge but by doing naam jaap and by remaining within bounds of the Guruji. Similarly, one, who is a householder, also knows that although this Bhakt ji knows four mantras and a few sacred speeches, and others are pointlessly praising him, both of these are ignorants. Salvation will only be possible by naam jaap and by remaining within Guru Maryada[2], otherwise, both will incur sin and will become devoid of bhakti. He who has understood this, whether he is a brahmchaari (practices celibacy) or a householder, they both know the reality. The following mantras are mentioned in relation to that devotee who performs sadhna after understanding that real knowledge.
SannyaasH, tu, mahabaaho, duHkham’, aaptum’, ayogatH,
YogyuktH, muniH, Brahm, nachiren, adhigachchhati ||6||
Translation: (Mahabaaho) O Arjun! (tu) contrary to this (sannyaasH) Karm Sanyas / renunciation of action (ayogatH) because of being a sadhna opposite to injunctions of holy scriptures (duHkham’) misery only (aaptum’) leads to (yogyuktH) having sadhna in accordance with the scriptures (muniH) devotee (Brahm) God (nachiren) promptly (adhigachchhati) attains. (6)
Gita 5.6: O Arjun! Contrary to this, Karm Sanyas / renunciation of action because of being a sadhna opposite to the injunctions of holy scriptures leads to only misery, and a devotee who has sadhna in accordance with the scriptures attains God promptly.
YogyuktH, vishuddhaatma, vijitaatma, jitendriyaH,
Sarvbhootaatmbhootaatma, kurvan’, api, na, lipyate ||7||
Translation: (Vijitaatma) he, whose mind is free from doubt due to Tatvgyan and true bhakti (jitendriyaH) who has conquered senses (vishuddhaatma) holy soul and (sarvbhootaatmbhootaatma) by true bhakti of the Master of all living beings, considering all the living beings as one in soul form, one who has gained Tatvgyan while living in the world (yogyuktH) engrossed in true bhakti (kurvan’) while doing worldly actions (api) even (na, lipyate) does not get lost i.e. does not get attracted to offspring and wealth. Because he becomes enlightened through Tatvgyan that this offspring and wealth are not mine. For instance, if a person is staying in a hotel, there he does not consider the servants and other materials (T.V., sofa set, telephone, bed, and the room in which he is staying) as his. That person knows that these are not mine. Therefore neither does he hate them nor develops any attachment and does not forget his main goal. Therefore, without considering the house in which we are living, all this wealth and offsprings as ours, at the same time while living lovingly, we should maintain the desire to attain God. (7)
Gita 5.7: He, whose mind is free from doubt due to Tatvgyan and true bhakti, a holy soul who has conquered his senses, that living being, who has gained Tatvgyan, by true bhakti of the Master of all the living beings considering all the living beings as one in soul form, while living in the world engrossed in true bhakti, and while doing worldly actions, does not get lost i.e. does not get attracted to offspring and wealth. Because he becomes enlightened through Tatvgyan that this offspring and wealth are not mine. For instance, if a person is staying in a hotel, there he does not consider the servants and other materials (T.V., sofa set, telephone, bed, and the room in which he is staying) as his. That person knows that these are not mine. Therefore neither does he hate them nor develops any attachment and does not forget his main goal. Therefore, without considering the house in which we are living, all this wealth and offsprings as ours, at the same time while living lovingly, we should maintain the desire to attain God.
Na, ev, kinchit’, karomi, iti, yuktH, manyet, tattavvit’,
Pashyan’, shrnvan’, sprshan’, jighran’, ashnn’, gachchhan’, swapan’ ||8||
Shwasan’, pralpan’, visrjan’, grhnan’, unmishan’, nimishan’, api,
Indriyaani, indriyaartheshu, vartante, iti, dhaaryan’ ||9||
Translation: (Tattavvit’) Tatvdarshi (yuktH) a yogi / bhakt engrossed in God (pashyan’) while seeing (shrnvan’) while hearing (sprshan’) while touching (jighran’) while smelling (ashnn’) while eating (gachchhan’) while walking (swapan’) while sleeping (shwasan’) while breathing (pralpan’) while speaking (visrjan’) while giving (grhnan’) while taking and (unmishan’) while opening eyes and (nimishan’) while closing eyes (api) even (indryaani) all senses (indriyaartheshu) in their own objects (vartante) are operating i.e. I do not do any evil act (iti) thus (dhaaryan’) considering (ev) certainly (iti) this (manyet) believes that I (kinchit’) anything (na) not (karomi) do i.e. do not perform an act which incurs sin. (8-9)
Gita 5.8-9: Tatvdarshi – a yogi / bhakt engrossed in God even while seeing, hearing, touching, smelling, eating, walking, sleeping, breathing, speaking, giving, taking, opening eyes and closing eyes, considering this that all the senses are operating in their own objects i.e. I do not do any evil act. He certainly believes this that I do not do anything i.e. do not perform an act which incurs sin.
The meaning is that whatever is happening is only happening by God’s grace. A living being can not do anything. One who acts according to the law of God remains happy and attains salvation. One who acts against it incurs loss.
Brahmni, aadhaay, karmaani, sangam’, tyaktva, karoti, yaH,
Lipyate, na, saH, paapen, pad’ampatram’, iv, ambhsa ||10||
Translation: (YaH) A person who (karmaani) all actions (brahmni) to the Supreme God (aadhaay) offering and (sangam’) attachment (tyaktva) abandoning; action in accordance with the ordinances of the scriptures (karoti) does (saH) that devotee (ambhsa) by water (pad’ampatram’) lotus leaf (iv) just as (paapen) by sin (na, lipyate) does not get stained i.e. by bhakti of the Supreme God, a devotee becomes free from all bondages which are formed as a result of sinful actions. (10)
Gita 5.10: A person who, offering all actions to the Purna Parmatma and abandoning attachment, acts in accordance with the ordinances of the scriptures, that devotee does not become stained by sin just as a lotus leaf is not tainted by water i.e. by bhakti of the Supreme God a devotee becomes free from all bondages which are formed as a result of sinful actions.
Kaayen, mansa, buddhya, kevlaeH, indriyaeH, api,
YoginH, karm, kurvanti, sangam’, tyaktva, aatmshuddhye ||11||
Translation: (YoginH) like a stay in a hotel, bhakts living in this world (kevlaeH) only (indriyaeH) senses (mansa) mind (buddhya) intellect and (kaayen) through body (api) also (sangam’) attachment (tyaktva) abandoning (aatmshuddhye) for purification of inner-self i.e. for self-wellbeing (karm) acts like sumiran of Satnaam, charity, service to Satguru, and good conduct in the world (kurvanti) perform. (11)
Gita 5.11: Like a stay in a hotel, bhakts living in this world even by only abandoning attachment through senses, mind, intellect and body perform actions like sumiran of Satnaam, charity, service to Satguru and good conduct in the world for purification of the inner-self i.e. for self-wellbeing.
YuktH, karmfalam’, tyaktva, shaantim’, aapnoti, naishthikeem’,
AyuktH, kaamkaaren, fale, saktH, nibadhyate ||12||
Translation: (YuktH) A bhakt engaged in scripture-based true sadhna (karmfalam’) fruits of actions (tyaktva) abandoning (naishthikeem’) eternal i.e. Supreme (shaantim’) peace (aapnoti) attains and (ayuktH) an Asaadh i.e. one who performs sadhna devoid of the injunctions of scriptures (karmkaaren) for the fulfilment of desires (fale) in the fruits of actions (saktH) becoming attached (nibadhyate) becomes bound as a result of sinful acts. (12)
Gita 5.12: Abandoning the fruits of actions, a bhakt who is engaged in scripture-based true sadhna attains the eternal i.e. supreme peace, and an Asaadh i.e. one who performs sadhna devoid of the injunctions of the scriptures, becoming attached to the fruits of actions for the fulfilment of desires, becomes bound as a result of sinful actions.
Sarvkarmaani, mansa, sannyasya, aaste, sukham’, vashi,
Navdwaare, purey, dehi, na, ev, kurvan’, na, kaaryan’ ||13||
Translation: (Mansa) mind, on the basis of Tatvgyan (vashi) by diverting from the benefits of Kaal lok, with full determination (sarv karmaani) all scripture-based religious acts i.e. from true sadhna (sannyasya) on the basis of accumulated deeds i.e. on the basis of accumulated earnings of true bhakti (sukham’) in real happiness i.e. in Satlok which is endowed with supreme peace of complete salvation (aaste) resides (ev) thus (dehi) bodily soul i.e. the soul inseparable from God (navdwaare) in the body of five elements with nine gates (purey) in fort (na kurvan’) neither acting (na kaaryan’) nor causing one to act i.e. resides happily in Satlok only after attaining complete salvation. (13)
Gita 5.13: Diverting the mind from the benefits of Kaal lok on the basis of Tatvgyan, and on the basis of accumulated deeds i.e. the accumulated earnings of true bhakti from all scripture-based religious acts i.e. from true sadhna, with full determination, one resides in the real happiness i.e. in Satlok which is endowed with supreme peace of complete salvation. Thus the bodily soul i.e. the soul inseparable from the God, neither acting nor causing one to act in the fort-like body of five elements with nine gates, resides happily in Satlok only after attaining complete salvation.
Na, kartrtvam’, na, karmaani, lokasya, srjati, prabhuH,
Na, karmfalsanyogam’, swabhaavH, tu, prvartate ||14||
Translation: (PrabhuH) The Master of lineage, the Supreme God, first of all (lokasya) of the world (srjati) creates; at that time (na) neither (kartrtvam’) of doership (na) nor (karmaani) there is basis of actions (na) nor (karmfalsanyogam’) are the union of actions-results (tu) on the contrary (swabhaavH) only the results of actions performed naturally by all the living beings (prvartate) is operating. (14)
Gita 5.14: The Master of the lineage, the Supreme God, first of all, creates the world. At that time there was neither any basis of doership, nor of actions, and nor the union of actions-results. On the contrary, only the fruit of action performed by all the living beings by nature is operating.
Na, aadtte, kasyachit’, paapam’, na, ch, ev, sukrtam’, vibhuH,
Agyaanen, aavrtam’, gyaanm’, ten, muhyanti, jantavH ||15||
Translation: (VibhuH) the Supreme God (na) neither (kasyachit’) anyone’s (paapam’) of sins (ch) and (na) nor anyone’s (sukrtam’) of auspicious acts (ev) indeed (aadtte) gives its result i.e. gives results according to the set rules; but (agyaanen) by ignorance (gyaanm’) knowledge (aavrtam’) is masked (ten) by that only (jantavH) due to absence of Tatvgyan all animal-like ignorant men (muhyanti) are being deluded, i.e. out of their nature by performing acts of bhakti and worldly acts opposite to the ordinances of the scriptures are getting attracted to the short-lived happiness. God forgives the sins of those devotees who perform acts of bhakti according to the injunctions of scriptures otherwise gives them what is destined. (15)
Gita 5.15: Neither does the Supreme God give results of anyone’s sins, nor of anyone’s auspicious acts i.e gives results according to the set rules but knowledge is masked by ignorance. Due to absence of Tatvgyan all animal-like ignorant men are being deluded by that only i.e. out of their nature by performing acts of bhakti and worldly acts opposite to the ordinances of the scriptures are getting attracted to the short-lived happiness. God forgives the sins of those devotees who perform acts of bhakti according to the injunctions of scriptures otherwise gives them what is destined. See a detailed account of this in Holy Gita Chapter 16 and 17.
Meaning: In Gita Chapter 5 Verse 14-15 the ignorant men devoid of Tatvgyan have been said to be jantavH i.e. equivalent to animals because complete salvation is not possible without Tatvgyan. Without complete salvation there can not be supreme peace. Therefore it has been said that when the Supreme God (Purna Parmatma) had created nature in Satlok, at that time He had not produced anyone by making actions as the basis. He had given a beautiful body in Satlok which was imperishable. But God had definitely made the law of action-result. Therefore all living beings act according to their nature and experience joy and sorrow. Like, we all souls were produced in Satlok by Purna Brahm Parmatma (SatPurush) from within Himself by the power of word. There we did not have to do any action and all comforts were available. We ourselves out of our nature became attracted to Jyoti Niranjan (Brahm-Kaal) and turned our faces away from our happiness-giving God. And its result was that we ourselves got bound to the bondage of actions. Now whatever action we perform, we are getting its predetermined result according to the rules. The Supreme God forgives the sins of a worshipper who does scripture-based sadhna, otherwise, gives what is destined.
In the Verses from 16 to 28 below, it is mentioned that by doing acts of bhakti which are in accordance with the Holy Scriptures, and by remaining within the bounds (maryada), one can attain Purna Parmatma, and the Purna Prabhu (the Complete/ Supreme God) forgives sins. Therefore one attains complete salvation while doing one’s duties i.e. acts of bhakti and worldly actions which are worthy of being done.
Gyaanen, tu, tat’, agyaanm’, yeshaam’, naashitam’, aatmanH,
Teshaam’, aadityavat’, gyaanm’, praakashyati, tatparam’ ||16||
Translation: (Tu) on the other hand (yeshaam’) those whose (agyaanm’) ignorance (aatmanH) of that Supreme God who is the inseparable companion of the soul and is therefore called Soul. (tat’ gyaanen’) by Tatvgyan (naashitam’) has been destroyed (teshaam’) their that (gyanm’) Tatvgyan (tatparam’) that Supreme God (aadityavat’) like sun (prakaashyati) illuminates i.e dispels the darkness of ignorance. (16)
Gita 5.16: On the other hand, those whose ignorance has been destroyed by the Tatvgyan of that Supreme God, who is the inseparable companion of the soul and is therefore called Soul, their that Tatvgyan illuminates that Supreme God like sun i.e. dispels the darkness of ignorance.
Kabir, taara mandal baith kar chaand badaai khaay |
Uday hua jab suraj ka syon taaron chhip jaay ||
Kabir, aur gyaan sab gyaandi, tattavgyaan so gyaan |
Jaise gola top ka karta chaley maidaan ||
Tad’buddhayH, tadaatmaanH, tannishthaH, tatparaayanaH,
Gachchhanti, apunaraavrttim’, gyaananirdhootkalmashaH ||17||
Translation: (TadaatmaanH) that soul equipped with the Tatvgyan/true spiritual knowledge (tad’buddhayH) the mind completely engrossed in the Tatvgyan of that Purna Parmatma (tannishthaH) is always single-mindedly established in that omnipresent God, such (tatparaayanaH) based on that God (gyaanani rdhootkalmashaH) it is also sinful to do sadhna opposite to the injunctions of the scriptures on the basis of Tatvgyan, and as a result of it one incurs sin only instead of merits therefore by doing true bhakti and becoming free from sins (apunaraavrttim’) becoming free from birth-death, the state of not returning to the world i.e. complete salvation (gachchhanti) they attain. (17)
Gita 5.17: That embodied soul equipped with the Tatvgyan (true spiritual knowledge), whose mind is completely engrossed in the true knowledge of that Supreme God, is always single-mindedly established in the Omnipresent God. It is also sinful to do sadhna opposite to the injunctions of the scriptures on the basis of the Tatvgyan (true spiritual knowledge) based on that God, and as a result of it one incurs sin only instead of merits; therefore by doing true bhakti and becoming free from sins, they by becoming free from birth-death attain the state of not returning to the world i.e. attain complete liberation/salvation.
Vidhyaavinaysampanne, brahmane, gavi, hastini,
Shuni, ch, ev, shwapaake, ch, panditaH, samdarshinH ||18||
Translation: (Vidhyaavinaysampanne) fully equipped with the hidden Tatvgyan/true spiritual knowledge i.e. a completely Tatvgyani[3] devotee (brahmane) in a Brahmin (gavi) in a cow (hastini) in an elephant (ch) and (shuni) in a dog (ch) and (shwapaake) in an out-caste (samdarshinH) looks upon with equanimity; in reality, he who is equipped with such characteristics (panditaH) is a learned i.e. a Tatvgyani (ev) indeed. (18)
Gita 5.18: Fully equipped with the hidden Tatvgyan (true spiritual knowledge) i.e. a completely Tatvgyani devotee looks upon a Brahmin, a cow, an elephant and a dog and an out-caste with equanimity. In reality, he who possesses such characteristics is indeed a learned i.e. a Tatvgyani.
Ih, ev, taiH, jitH, sargH, yeshaam’, saamye, sthitam’, manH,
Nirdosham’, hi, samm’, Brahm, tasmaat’, brahmani, te, sthitaH ||19||
Translation: (Ev) in reality (yeshaam’) those whose (manH) minds (saamye) in equanimity (sthitam’) are fixed (taiH) by them (ih) in this alive state (sargH) whole world (jitH) has been conquered i.e. they are ‘Manjeet’ / conquerers of mind (hi) undoubtedly those (nirdosham’) devotees, free from sin (Brahm) God (samm’) are equivalent to i.e. have become innocent souls (tasmaat’) therefore (te) they (brahmani) in the Purna Parmatma only (sthitaH) are situated. (19)
Gita 5.19: In reality, those whose minds are fixed in equanimity have conquered the whole world in this alive state i.e. they have become manjeet/conquerers of mind. Undoubtedly those devotees, free from sin, are equivalent to God i.e. have become an innocent soul, and therefore they are situated in the Purna Parmatma only. Many merits of a sin-free soul and God are same, like eternal, free from love-hatred, free from birth-death, self-illuminated; although there is a lot of difference in power.
Na, prhrshyet’, priyam’, praapya, na, udwijet’, praapya, ch, apriyam’,
SthirbuddhiH, asammoodH, brahmvit’, brahmni, sthitH ||20||
Translation: (Priyam’) the pleasant (praapya) receiving (na, prhrshyet’) does not rejoice (ch) and (apriyam’) the unpleasant (praapya) receiving (na, udwijet’) does not despair; that person (sthirbuddhiH) steady intellect (asammoodH) free from doubts (brahmvit’) who has complete knowledge of the essence of God (brahmni) always solely/firmly in the Supreme God (sthitH) is situated. (20)
Gita 5.20: He who neither rejoices on receiving something pleasant, nor despairs on receiving the unpleasant, that person with steady intellect, free from doubts, and who has complete knowledge of the essence of God, is always solely/firmly situated in the Supreme God.
Baahyasparsheshu, asaktaatma, vindati, aatmani, yat’, sukham’,
SaH, brahmyogyuktaatma, sukham’, akshyam’, ashnute ||21||
Translation: (Baahyasparsheshu) in the external objects (asaktaatma) a devotee who is not attracted (aatmani) within self (yat’) the sumiran which (sukham’) happiness (vindati) finds (saH) that (brahmyogyuktaatma) devout soul engrossed with an undivided attention in the practice of bhakti of God (akshyam’) eternal (sukham’) bliss (ashnute) experiences. (21)
Gita 5.21: A devotee who is not attracted to the external objects, the happiness of sumiran which he finds within self, that devout soul engrossed with an undivided attention in the practice of bhakti of God experiences the eternal bliss i.e. attains complete salvation.
Ye, hi, sansparshjaH, bhogaH, duHkhyonayH, ev, te,
AadhyantvantH, kauntey, na, teshu, ramte, budhH ||22||
Translation: (Ev) In reality (ye) these senses and (sansparshjaH) born of combination of sense objects (bhogaH) all pleasures (te) they (hi) certainly (duHkhyonayH) are causes of miserable births and (aadhyantvantH) have a beginning and an end i.e. are not eternal. (Kauntey) O Arjun! (budhH) a wise, discerning man (teshu) in them (na) not (ramte) get attracted. (22)
Gita 5.22: In reality, all these pleasures which are born of the combination of senses and the sense objects are certainly the causes of the miserable births, and have a beginning and an end i.e. are not eternal. O Arjun! A wise, discerning man does not become attracted to them.
Shaknoti, ih, ev, yaH, sodum’, praak’, shareervimokshanaat’,
Kaamkrodhod’bhvam’, vegam’, saH, yuktH, saH, sukhi, narH ||23||
Translation: (YaH) A devotee who (ih) in this human body (shareervimokshanaat’) destruction of body (praak’) before (ev) only (kaamkrodhod’bhvam’) arising from lust and anger (vegam’) impulses (sodum’) in tolerating (shaknoti) becomes competent (saH) only that (narH) person (yuktH) is a devotee engrossed in God and (saH) only he (sukhi) is happy. (23)
Gita 5.23: Before destruction of the body, a devotee who in this human body becomes competent in tolerating the impulses arising from lust and anger, only that person is a devotee engrossed in God and only he is happy.
YaH, antHsukhH, antaraaraamH, tatha, antarjyotiH, ev, yaH,
SaH, yogi, brahmnirvaanm’, brahmbhootH, adhigachchhati ||4||
Translation: (YaH) A man who (ev) having determined (antHsukhH) is happy within his inner self (antaraaraamH) the Supreme God who lives with the soul in an omniscient form; is engrossed in that omniscient God only (tatha) and (yaH) who (antarjyotiH) is illuminated from within i.e. does not go astray while doing true bhakti based on the knowledge of holy scriptures (saH) that (brahmbhootH) having God-like qualities (yogi) devotee (brahmnirvaanm’) peaceful Brahm i.e. the Supreme God (adhigachchhati) attains. (24)
Gita 5.24: A determined man who is happy within his inner soul, who is engrossed in that omniscient God only who lives with the soul in an omniscient form and who is illuminated from within i.e. who does not go astray while doing true bhakti based on the knowledge of holy scriptures, that devotee endowed with God-like qualities attains the peaceful Brahm i.e the Supreme God.
Labhante, brahmnirvaanm’, rshayH, ksheenkalmashaH,
ChhinndwaedhaH, yataatmanH, sarvbhoothite, rataaH ||25||
Translation: (KsheenkalmashaH) those whose all sins have been destroyed by doing scripture-based sadhna (chhinndwaedhaH) whose all doubts have been dispelled i.e. who have not strayed from the path (sarvbhoothite) who, in the welfare of all the living beings (rataaH) are engaged and (yataatmanH) are situated in the endeavour i.e. sadhna of God, those (rshayH) saintly men (brahmnirvaanm’) the peaceful Brahm i.e. the Supreme God (labhante) attain. (25)
Gita 5.25: Those whose all sins have been destroyed by doing scripture-based sadhna, whose all doubts have been dispelled i.e. who have not strayed from the path, who are engaged in the welfare of all the living beings and who are situated in the endeavour i.e. sadhna of God, those saintly men attain the peaceful Brahm i.e. the Supreme God.
Kaamkrodhviyuktaanaam’, yateenaam’, yatchetsaam’,
AbhitH, brahmnirvaanm’, vartate, viditaatmnaam’ ||26||
Translation: (Kaamkrodhviyuktaanaam’) free from lust and anger (yatchetsaam’) industrious in the bhakti of God (viditaatmnaam’) who have seen and met God (yateenaam’) those men who are dependant on God (abhitH) in all respects (brahmnirvaanm’) only the peaceful Brahm i.e. Purna Brahm Parmatma /Supreme God (vartate) bring into practice i.e. worship only one Complete / Supreme God. (26)
Gita 5.26: Those men who are free from lust and anger, are industrious in the bhakti of God, who have seen and met God, who are dependant on God, they only deal with the peaceful Brahm i.e. Purna Brahm Parmatma (Complete/Supreme God) in all respects i.e. worship only one Complete/Supreme God.
Important: It is mentioned in Gita Chapter 5 Verse 27 and 28 that a devotee who takes updesh from a Complete Saint i.e. a Tatvdarshi saint and then does sumiran by breaths in a simple manner, only he after becoming free from evil habits and attaining the Supreme God, attains the eternal salvation.
Sparshaan’, krtva, bahiH, baahyaan’, chakshuH, ch, ev, antare, bhruvoH,
Praanaapaanau, samau, krtva, naasaabhyantarchaarinau ||27||
YatendriyamanobuddhiH, muniH, mokshparaayanH,
VigatechchhaabhyakrodhH, yaH, sadaa, muktH, ev, saH ||28||
Translation: (Ev) in reality (baahyaan’) external (sparshaan’) pleasures of objects (bahiH) out (krtva) expelling (ch) and (chakshuH) vision (bhruvoH) bhrkuti / eyebrows (antre) fixing in the middle of and (naasaabhyantarchaarinau) moving in the nostrils (praanaapaanau) incoming and outgoing breath (samau) equal (krtva) doing, does sumiran of Satnaam (yatendriyamanobuddhiH) who has conquered the senses, mind and intellect i.e. one who concentrates on sumiran of naam and does not his mind wander, such (yaH) who (mokshparaayanH) dedicated towards attaining salvation (muniH) reflective worshipper (vigatechchhaabhyakrodhH) free from desire, fear and anger (ev) in reality (saH) he (sadaa) always (muktH) is liberated. (27-28)
Gita 5.27-28: In reality, expelling the pleasures of the external objects and fixing the vision in the middle of bhrkuti (eyebrows) and by equalising the incoming and outgoing breath moving in the nostrils, one who does sumiran of Satyanaam, who has conquered senses, mind and the intellect i.e. who concentrates on sumiran of naam and does not let his mind wander, such a reflective worshipper who is dedicated towards attaining salvation, and has become free from desire, fear and anger, in reality, he is always liberated.
Important: In Gita Chapter 5 Verse 29, the narrator of Gita, Brahm-Kaal, is saying that those ignorant people who are dependant on my sadhna considering me the master of all and the all-happiness giving God, they remain devoid of the peace obtained after attaining the Purna Parmatma; which means they are not completely liberated. Their peace ends and they experience various kinds of sufferings.
Bhoktaaram’, yagyatpasaam’, sarvlokmaheshvaram’,
Suhrdam’, sarvbhootaanaam’, gyaatva, mam’, shaantim’, rchchhati ||29||
Translation: (Mam’) Me (yagyatpasaam’) of all sacrifices and austerities (bhoktaaram’) enjoyer (sarvlokmaheshvaram’) God of gods of all the loks and (sarvbhootaanaam’) of all the living beings (suhrdam’) unselfishly compassionate and the lover (gyaatva) considering, who are dependant on me, temporary and inferior peace obtained from me (shaantim’) peace (rchchhati) attain. As a result of which their supreme peace ends completely i.e. the capacity to remain in peace finishes. Therefore even my worshipper remains highly distressed. (29)
Gita 5.29: Those, who considering me to be the enjoyer of all the sacrifices and austerities, the God of the gods of all loks, and as unselfishly compassionate and the lover of all living beings, remain dependant on me, their peace ends completely i.e. their capacity to remain in peace finishes. Therefore even my worshipper remains highly distressed. Its evidence is also in Gita Chapter 2 Verse 66 that what happiness does a person who is devoid of peace has, and is also clearly evident in Gita Chapter 7 Verse 18 and Gita Chapter 6 Verse 15. Therefore in Gita Chapter 15 Verse 16-17, it is said that in reality, Supreme God i.e. the giver of complete salvation is some other God; therefore, in Gita Chapter 18 Verse 62-64-66, it is said that Arjun, in all respects, go in the refuge of that God, by whose grace only you will attain the supreme peace and the Supreme Eternal Abode i.e. Satyalok.
Important: Because Kaal (Brahm) God is the master of the gods (Brahma – Vishnu – Mahesh) of the three loks and the loks of the twenty-one brahmands, therefore is the God of the gods. Therefore, he is called Maheshwar, and whatever comforts a devotee obtains by doing yagyas or other religious practices (tap/austerity), its enjoyer (consumer) is Kaal alone. For instance, to enjoy after becoming a king, and to do various kinds of evildoings. Kaal God himself enjoys all of these in the form of man (mind) and then after heating one on Taptshila (hot rock) takes lustful material out of him and consumes it. Because of ignorance, foolish people are obtaining peace by considering this Kaal God as kind and loving. Like, billy goats of a butcher see that their master (the butcher) provides them fodder, water, and protects them from heat-cold. Therefore they consider him as kind and loving, but in reality that butcher is their Kaal. He will cut all of them, kill them, and realize his selfish motive. Likewise, Kaal God appears to be kind but consumes all the living beings. Hence, it is said that those are engrossed in sadhna considering me, Kaal, to be everything, their peace ends i.e they experience great suffering. In Gita Chapter 11 Verse 32, the giver of the knowledge of Gita is himself saying that, I am Kaal. I have come to consume everyone. Therefore the meaning of this Gita Chapter 5 Verse 29 is that on attaining Kaal, a living being has no peace. Therefore, it has been said in different places in Gita ji that for complete peace go in the refuge of Supreme/Complete God, the Peaceful Brahm.