Chapter 4 Chaturtho Adhyaya Emotional deliverance and the attaining of the transcendental knowledge
In the previous chapter the lord Krishna while teaching Arjuna about the philosophy of karma yoga, has told Arjuna, to perform selfless duty without harboring any kind of attachments to the action and at the same time he should not be thinking of abandoning his responsibility. People who do not fulfill their responsibility are bigger sinners because as per god’s sermon those who do not work will have to do so as it has inherently been specified by the nature that Humans work and even if they do not they will be forced by the nature to do so. Humans as per the advice of lord Krishna are expected to abandon the expectation of fruit (results and gains) from their (Karma) work, along with the vain thought that they perform all actions in order to make sure they achieve deliverance form the mundane life and are able to see the transcendental and universal truth. Men however do tend to lose control of their sense and get deviated as sometimes even one lose sense can make all other senses get out of the hands of the humans. Human soul lord avers is superior to any kind of the materialistic failing (Kama) and the man should control his mind through the intellect and kill the Kama to realize the universal truth and ensure that the supremacy of the soul is established. But for that a person has to understand the philosophy of karamyoga which pertains to the performance of one’s duty as a mean to render a service that is devoid of any kind of expectations or the strings attached to the performance done. The lord tells Arjuna, that while it is expected that a person taking birth as a human being on the earth will do his duty, without expecting any of the results, it will be blasphemy to not to perform one’s duty , just because one is forbidden to foretell or pre- expect the results from the action undertaken. Such abandonment of the action cannot sustain because the ature’s course will make sure that the person who has abandoned the work will be forced to get back into the doing of the job, as had been planned for the person. Otherwise the person will find it difficult to survive physically. Lord Krishna tells Arjuna, that even though the lord himself is the creator of the universe yet he also does perform his duty for the larger universal welfare.
The lord Krishna explains to Arjuna the historical succession of the philosophy of karam yoga, to impress upon him the significance of the theory which has been in existence ever since the creation of the universe. It is but appropriate that lord speaks to Arjuna about the historical facts as he had sermonized about the perpetuity of the soul and the life in all ages and in all times. Lord describes the advent of the philosophy of karam yoga in the following manner,
“Imam Vivasavate yogam prokatvaanhamavayayam
Vivasvaanamnave praah manurakshivaakaveabraveet” (1)
The Great God Lord Krishna said,
“I had told about this eternal and imperishable yoga (Karmayoga) to Sun God. Sun God had further instructed about the same to his son Vaivasavat Manu and Manu had further instructed the same to his son king Iksvaku “.
“Evam paramparaaparaapatmimam rajarshyo vidu
Sa kaaleneh mahataa yogo nashta prantapa “(2)
“Hey prantapa Arjuna! This way the philosophy of karam yoga acquired through the inheritance in succession had been learnt by all royal saints but thereafter the philosophy of Karmayoga had been missing from the earth”.
Lord Krishna wants to instruct Arjuna that the Sun God who is the harbinger of the time and by whose presence and absence the units of time are determined in the universe has known about the philosophy of Karmayoga, ( the philosophy of doing selfless duty without attachment and for the greater universal welfare) Thereafter Manu the son of Sun God , too had followed the same karam yoga and he had passed on the same to his son. But somewhere on the way thereafter the royal saints and the other virtuous persons did not believe in this philosophy of karma and hence the principles established have been forgotten about. It can be taken as the memory elapse by the humans as otherwise the philosophy of karma remains imperishable and lives eternally.
The lord Krishna, appears to tell Arjuna that the secret has to successively pass through within the kings through the royal saints, and hence he tells Arjuna that I am passing on the same to you for further perpetuation of the same,
“sa evaayam mayaa teadhaya yoga proktaa puraatan
Bhaktoasi mesakha cheti rahasayam hayetduttamm” (3)
“I have related about the ancient science and the philosophy of Karmayoga to you because you are my favorite sincere devotee and a friend. The science of karam yoga that I have related to you is a supreme transcendental secret and indeed it is a very precious secret indeed.”
The lord wants to mention to Arjuna that this secret is the secret of the eternity of the Sun God and many other gods like him who are devotedly performing their karam yagya forever constantly. This secret is given to only the royals and the saints of the royals, and within royals also it is given to only those who are my trusted friends and who have been able to assimilate and efface their attachments and other ambitions into me only and have become a part of me. I am giving this secret to you because in my opinion you too are a part of me and as an appreciation of your devotion and for your welfare I am sharing this secret with you so that you also may attain eternity and become forever a part of me.
The curious mind of the disciple Arjuna however has a question to Lord Krishna, as he does not still understand the infinity and timelessness of the God. He asks the God Krishna,
“Aparam bhavato janam param janam vaivasavat
Kathametdwijaaniyaam tavamaado proktvaaniti’ (4)
“But you have been born much later than the times when Sun God was born. Sun God has been there from the ancient times and you have come to this world very recently. Pray then tell me as to how do I understand that you have taught this science of karam yoga to the sun God and others in the beginning of the creation.”
“Bahuni me vayateetaani janmaani tava chaarjuna
Taanayahanm veda sarvaani na tavam vetath parantapa” (5)
Said lord Krishna, “you and me have lived many other lives in the past. I remember all of them but you are not aware of because you do not remember any of your pervious births, o Arjuna”.
The lord tells Arjuna that a man may not be aware of the previous births in which he had been born, because he has not been endowed with the insight and the power to look back and remember. But life (through the soul, the eternal truth) like God had said earlier to Arjuna, is continuous and the change occurs only in the physical bodies. God wants to tell him that you have also experienced this permanence of the greater truth in your previous births and so have I but you will not know because your memory is limited to only to the happenings of this birth. I had advised the Sun God about the philosophy of the karamyoga at the time of the beginning of the creation because I had been there being a creator of the universe
Says lord Krishna,
Ajoapi sannavayyaatmaa bhootaanaamishwaroapi sana
Prakartim svaamdhishthay sambhvaamyaatamamaayayaa” (6)
“Even though I am eternal, indestructible, and I am a God to all the living beings, I control my material nature and I incarnate myself by using my celestial powers every time I have to manifest myself to be amongst the worldly living beings”
The lord tells Arjuna that he does not need to get a birth as a human and come to the world of the humans, because he is the celestial, the omnipresent, the omniscient, the indestructible, and the deity of all human beings, to whom entire universe worships. Yet he says that I come to the world to be amongst them as a simple human but I do have control over my inherent nature unlike the humans who do not have control over their intrinsic nature. I make use of my mystic powers every time I come to the earth to be one of the humans. Hence I am unlike the simple men who die and take birth without their own consciousness and through the process of procreation but I being God manage my own coming and going into the world by the use of my supernatural powers and I do not have to pass through the process of reproduction.
Lord Krishna now explains to Arjuna, the periods and the reasons of his coming into this world of human beings when he says,
“Yadaa yadaa hi dharamasay glaanirbhavati bharat
Abhyutthanam taddharmasay tadaatmaanam srajamaahayam” (7)
“Hay Bharat, whenever there happens to be the decline of the righteousness and the unrighteousness takes over and dominates the society that is the time when I manifest Myself and I appear in the world to reestablish the virtue back to its opposition and to establish the order back in the world “
“Pavitranaay saadhunaam vinaashaay cha dushkrataam
Dharamsansaathaapnaarthaay sambhvaami yuge yuge” (8)
“I manifest myself to ameliorate the saintly men, to destroy the sinners and to establish the religion and the morality; I manifest Myself in every millennium”.
Lord Krishna is telling Arjuna that it is not for nothing that I manifest myself into the worlds. I come to the world in different manifestations in order to ensure that the saintly, the virtuous, and the ethical persons can celebrate their religion and their righteousness in peace and tranquility. Whenever the wicked, the sinners and the unethical people abound the world and there appears threat to the stability and the maintenance of the religion, the fair and the moral order of the society, I will manifest myself and come to this world, in order to make sure that the innocent devotees of the faith, the practitioners of the righteousness, and the abiders of the morality in society are not hazarded by the sinners. I come to deliver these innocent saints and godly men from the pangs of unreligious and unrighteousness transgressors.
Says lord Krishna,
“Janma karam cha me divayamevam yo vetti tatavata
Tayakatavaa deham punarjanam naiti maameti soarjuna’ (9)
“Hey Arjuna! My birth and manifestation and my karmas are transcendental, pious and are celestial. Any human being who truly understands this eternal truth about me and have understood the real meaning of the creation and dissolution do not have to be born again as a human , after renouncing this physique because such a person will attain deliverance and will get incorporated within me”.
“Veetraagbhayakrodha manmayaa maamupaashritaa
Bhaavo gyaantapsaa pootaa madbhavamaagataa” (10)
“Many of the humans have integrated their souls into my eternity and into my everlasting soul, after they have attained their freedom from their attachment, fear, anger and by remaining fully absorbed in my thoughts and after being purified by the fire of self knowledge”.
The lord’s coming into the world in every millennium doesn’t indicate that the God for the other periods does not exist. He is always there and is said to be Omnipresent and is always present in every object and in every minutest moment of the time. Yet his manifestation in the human birth is manifested when the anarchy, the sinful living, the unrighteousness exceeds all tolerable limits in the world. When the morality, the ethics die down and when the virtuous and the pious are not allowed to practice their faith, that is the time the God incarnates Himself through the human form into this world to punish the sinners and to protect the innocent devotees.
“Ye yathaa maam prapadhyante tanstthaiv bhajaamahayam
Mama Vartamaanuvartante manushya partha sarvasha” (11)
“And I always reciprocate the way people worship me and fulfill their expectations and prayers from me in the same way as they adopt a manner to worship me. Because somewhere all humans pursue the pathway set by me, in their traditions of performing my worship also”.
Lord tells that people in the world emulate me and they follow the way I behave and hence I am always very, selfless, equitable, humble, religious, ethical and moral in my approach. After all it is my sacred duty to establish faith and order in the world so that the anarchical and the evil forces are not allowed to grow in the world. I am but the religion itself and hence I must prevail.
Kadakshanta karmanaam sidhim yajanta ieh devtaa
Kshipram hi maanushe loke sidhibharvati karamajaa” (12)
“Some people worship the celestial gods in the world to gain success in their efforts. Success in the work performed comes very easily in the world of humans”.
The lord continues,
“Chaatuvarnarayam mayaa srashtam gunakaramavibhagasha
Tasya kartaarramapi maa viddhyakartaaramavayayam” (13)
“I have categorized human society into four segments, all based on the aptitude and the avocation expected from these members of the fragment. Even though I am the creator of this system of division of labour based on the kind of work expected as per the aptitude, you must know that I do not do any work and that I remain eternal and everlasting”.
“Na maan karmaani limpanti Na me karamphale saparaha
Iti maan yoabhijaanaati karambhiran sa badhyate” (14)
“I am not bound to the work or the action because I have no attachment to the fruits of the action. Anyone who has fully understood the meaning of the unattachment to the fruit of action as being the universal truth also does not get bound to the karma (performance of the action)”.
The lord describes as to how some of the ancestors of Arjuna have been able to free themselves from the bindings of the karma and the expected results of the karma by keeping themselves free from the attachments of the expectations so that He can persuade Arjuna to follow the path treaded by his forefathers. Says lord Krishna,
“Evam gyaatvaa kratam karma purvainrapi mumukshubhi
Kurukarmaiva purvai purvarataram kratam” (15)
“The mumukshus (the one who has no attachment to the current as well as the future of the human destiny and the one who has become an ascetic) of the ancient times had done their selfless duties with this understanding of the unattachment to the work done and they have attain deliverance. You should follow your ancestors in their footsteps and do your selfless duty without attachment as your forefathers had done”.
In this fashion the lord Krishna, is directing Arjuna to disassociate himself from the attachment into the fruit of the selfless duty to be performed by him for the universal welfare and he advised him to not to brood over the consequences of the duty so performed for the universal welfare. The duty need to be performed should be considered as the task assigned by the God and in which the God himself resides. But God Krishna was well aware that his favored disciple needs further enlightening on the subject matters of the action and the inaction, the matter that could be prescribed as a duty and the matter that will be proscribed to be performed by a righteous person. Hence he begins describing the differentiation between the action, the inaction and the action that is considered selfless and without attachments. The lord advises,
“Kim karam kimkaramate kavyoapyatra mohita
Tatte karam pravakshyaami yagyaatvaa mokshayaseashubhaat” (16)
“Even the intellectuals are bewildered in determining as to what the action is and what can be termed as inaction. I shall very clearly explain to you the concept of action so that you can know the same and eventually get emancipated from the malevolence of the birth and the death”.
The lord explains to Arjuna that though merely knowing the difference between the action and the inaction may not help the mankind,
Karamano hayaapi bodhavayam bodhavayam cha vikaramana
Akaramanashacha bodhavayam gahanaa Karamano gati” (17)
“It is very difficult to understand the true concept of action. Therefore one should know what the true character of action is, what the nature of the inaction is and what the nature of forbidden action is”.
The karma referred to by the lord Krishna, does not mean the work being done in the routine life by the men, nor does it stand for the rituals followed by the human beings, as prescribed by the scriptures to propitiate the gods. The action (karma) as per lord Krishna denotes the selfless work undertaken by the humans (as per the position and the status in life) to meet their universal obligation and for the universal obligation and done without any kind of attachment to the work and nor harboring any kind of favorite return from the work done. The mankind has been advised to trust and believe that all the works undertaken by them are the works of God and that in every work God himself resides and is inherent into it. Same way God advises Arjuna that inaction does not mean merely abandoning the physical work performed by the men kind. It is the spirit and the sense of dropping particular actions at a given time that could matter. Because the spirit into action will decide whether it is an action prescribed or the action abandoned or the action impermissible by God for that person, at that moment or on the occasion. Hence lord advises Arjuna that he should understand, and comprehend the differentiation amongst the three thinly related situations, the karma, the akarma and the vikarama (the action, the inaction and the proscribed action).
Says lord Krishna,
“Karamanaykarama ya pashyedakarmani cha karam ya
Sa budhdhimaanamnushyeshu sa yukta kratsankaramkrat” (18)
“The person who can perceive inaction in an action and who can distinguish an action in inaction is an intellectual person amongst all humans. Such a person is a true transcendental person and he has the will to accomplish every kind of action”.
The lord further adds,
“Yasaya sarve samaarambhaa kaamsadkalpavarjitaa
Gyaanaagnidagadakarmaanam tamaahu panditam budhdhaa (19)
“People whose sacred actions are all free from any kind of desires and even the thoughts of desires and whose actions have been, purified by burning his yearnings into the fire of wisdom, have been called the enlightened one even by the learned persons”.
“Tayaktvaa karamphalaasangadam nityatrapto niraashraya
Karamanaybhipravartoapi naiva kinchitakaroti sa “(20)
“ an ascetic who has abandoned all kinds of work and the selfish attachment to the work and has left everything to the God, himself remaining ever satisfied, and expresses full devotion into God ,such a person even though he is engaged in an activity undertakes no action and hence he incurs no attachment to any kind of action”.
Shaareeram kevalam karama kyravnnaapanoti kilbisham” (21)
“A person who has mastered his physical senses and the internal desires and who has renounced all materialistic objects, such an austere person commits no wrongdoing in his life and is said to have achieved enlightenment of the universal truth “.
The lord advises that it is not the frugality alone that matters but the control over the mind , physical senses, the desires and the renunciation of attractive temptations into the materialistic possessions and into the future aspirations are the hall marks of the saint who has given up the worldly comforts. He may be called a sanyaasi, a Spartan who gets into those daily actions and rituals as are considered necessary for the bare survival of the body and the mind. Such a person will hold no attraction and the attachment towards his actions and hence will not be said to have committed any kind of sin.
“Yadrachchaala dwanddwaadito vimatsara
Sama sidhaavasidhau cha kratvaami na nibadayate” (22)
“A person who is happy with whatever comes his way and the one who holds no jealousy or rivalry and the one who does not get affected by the happiness or the misery and exhibits equanimity in the accomplishment or at the time of failure, such a person of selfless action cannot be bound by the consequences of any kind of action performed by him. Because of his equanimity and the nature of renunciation he is said to have realized the universal truth and his devotion cannot be find fault with”.
“Gatasadagasaya mukatasaya gyaanaavasathitchetas
Yagyaayaacharat karam samagaram pravileeyate” (23)
“The work of such a person whose attachment has been completely obliterated and who has no love for the material and the physical objects and the one who always remains in transcendental trance, the action of such mystical person get assimilated into the universal truth and the God”.
“Brahamarpan brahama havibraharmaagno brahamanaa hutam
Brahamaiv ten gantavayam brahamkaramsamaadhinaa” (24)
“An action that is performed as an offering to the God and has the God inherent into it and the efforts undertaken are also considered as the contributions to the God – all the work done with such a transcendental spirit will be blessed with the fruits of the spiritual transcendence only”.
“Daivamevaapre Yagayam yogina paryuipaasate
Brahamaagnaavapare yagayam yagyenaivopajuhavati” (25)
“Some yogis perform the service of worship to the celestial gods in order to please them for the attainment of results of their efforts, while others, while some others of them offer sacrifices in the fire of the Supreme in order to reach the supreme and attain self –knowledge”.
Shrotaadeeneeindirayaanayanaye sanyamaagnishu juhavati
Shabadaadeenvishayaananya indiriyaagnishu juhavati” (26)
“Some exercise complete restraint on their senses and sacrifice their sensual gratification. Some of the others perform breathing and other yogic exercises. Some of them offer as a sacrifice the hearing skills and their hearing senses in the fire of mind control, and other offer their sensory skills into the fire of self control’.
“Sarvaaniindirayakarmayaani praankarmaani chaapre
Aatamsanyamyogaagno juhavati gyaandeepite” (27)
“Other yogis use their mind enlightened with the transcendence of supreme truth to offer their process of all the senses and the life providing breath to the fire of self- control as oblations”.
The lord tells Arjuna that there are various ways in which the humans perform their yajna to reach the universal supreme truth and in the process. They end up offering their abandonment of the senses as the oblations to God. Some of them get into some kind of yogic exercises of physical penitence to the humans body. Some get into the control of the very life providing process of breathing by getting into a hypnotic trance to show their devotion towards the supreme truth. Each one finds his own way to reach me. Some of them also make use of their wealth and the pelf to reach me by way of rendering services and arranging welfare activities for the universal welfare.
The lord tells Arjuna,
Swadhyaayagyaanyagyaaashch yatya sanshitvrataa” (28)
“Many men do the worshipping by way of offering as sacrifice their material wealth for greater universal welfare or they get into much kind of severe austerities and self penances or many of them offer their spiritual exercises while others with determined mind sets offer their scholarship and scholastic achievements gained at the altar to appease the celestial spirit”.
The lord Krishna is explaining to Arjuna, as to how mankind, in the world takes to many different kinds of spiritual, physical and cerebral yagya to appease the lord and to seek the assimilation of their soul and the body into the Universal Greater Soul. The Universal Greater Truth is hard to reach. Only the pure soul and those whom God looks at as free from the sins of the earthly life are able to reach the purity of soul. And hence human beings take to many kinds of rituals to atone for their sins and seek mercy of God. They all do this because they want to reach the God and become part of his magnanimous celestial existence.
“Apaane juhavati praanam praanoappanam tathaapare
Praanaapaangati ruddhwa praanaayaampraayaanaa” (29)
Apre niyaataahaaraa praanaanapraaneshu juhavati
Sarveapyete yagyavido yagyakshpitakalmasha” (30)
“Many of the ascetics are inclined to exercise control over their process of breath restraint to remain in trance. They practice by offering the movement of the exhalation into the inhalation, and by the intermingling of the incoming breath into the outgoing, and thus at last remain in lost in reverie of my worship, they practice ceasing of all their breathing. Some others do it by way of, abandoning the process of feeding their bodies and eating their usual food. They all are learned and enlightened and they know as to how-to tender their offerings to me for the purging of their sins and eventually reaching the universal truth”.
“Yagyashishtaamratbhujo yaanti braham sanaatanam
Naayam lokoasatayayagasaya kutoanya kurusatam” (31)
“Hey Arjuna, the wisest of the kuru dynasty, those persons who partake the nectar of the selfless service without attachment performed by them , attain the supreme truth and get integrated into the Supreme Being . Even this world of humans is not a peaceful place to live in for those who do not perform the selfless –service that has no attachment inherent in it. How can such persons anticipate a better world and attain peace of mind in the world beyond?”
Lord has been mentioning about various kinds of sacrifices, spiritual rituals, self –penances and the traditional worshipping undertaken by men for attainment of their peace of mind and the liberation of the soul. The deliverance to mankind’s soul as per the advice of lord can come only by way of selfless service performed by way of non attachment to the fruits of the service, for greater universal welfare. And those of the inhabitants who undertake all kinds of service to the Lord with selfish motives inherent into their service and claim that they will find a place of mental bliss in the other world actually cannot find deliverance from their worry and mental agony in this world. Lord advises that their efforts will not make them happy in the other world too after their death from their mundane lives. Because such persons do not go to the other world but are delivered back into the same world for doing another penance till such time that they undertake selfless service for universal greater welfare without any expectation attached to it and that the selfless service so offered is also accepted by the supreme braham .
“Evam bahuvidhaa yagyaa vitataa brahamano mukhe
Karamjaanvidhi taansarvaanevam gyaatvaa vimokshayase” (32)
“There are many other types of spiritual rituals have been described in detail in Vedas. You must know that those rituals are undertaken by the body, mind, and the senses. Once you know their nature, you can attain deliverance of the soul from the consequential tidings of the obligatory duty and the actions to be performed.”
Saravam karmaakhilam partha gyaane parisamaapayate” (33)
“You must understand Arjuna, that attaining transcendental knowledge is always superior to any materialistic sacrifices performed. Oh son of Kunti! After all, all sacrifices of work undertaken for spiritual awakening and self realization terminate in transcendental knowledge”.
“Tadwidhi pranipaaten pariprashanen sevyaa
Upadekshyanti te gyaanam gyaaninastatvadarshina” (34)
“You should spend humble time with and be in company of those learned and the enlightened masters who have attained the supreme transcendental truth. Go and bow in front of them and pay your obeisance to their enlightenment by touching their feet. You should serve those masters with a simple and pious heart so that they may share the secrets of the universal transcendental truth with you and preach you about the great celestial knowledge that they have acquired by serving the God’.
“Yagyaatvaa na punamorahamevam yaasayasi pandava
Yen bhootanyasheshen drakshasayaatamanatho mayi” (35)
“You should not become self- conceited and get deluded after acquiring this transcendental knowledge. In fact after you have acquired this transcendental knowledge that reveals the Supreme Truth to you, you shall have a greater insight into the creation of all the worlds and understand that all those worlds are all part of me and hence you will be able to look at the existence of the creation within me thereafter”.
“api chedasi paapabhaya sarvebhaya paapkratam
Saravam gyaanpalavenaiv vrajinam santrishayasi” (36)
“once you have acquired the transcendental knowledge about the Supreme Truth and about the existence of the Creation being within me and of me being within the Creation you will be absolved of all kinds of sins that you have committed and even if you are the most sinful of all the sinners, you will be able to swim through any ocean of earthly darkness by the sheer strength of your spiritual knowledge into the Supreme Truth”.
“Yatahidhaansi samidhoagnibharsamsaatkurute Arjuna
Gyaanagni saravakarmaani bhasamsaatkurute tatha” (37)
“Because hey Arjuna! Like the burning fires consume all kinds of fuel and turn it into ashes, the same way your fire of knowledge and the enlightenment of the Supreme Truth within you will burn and convert all bonds of karma ( attachments to the fruits of action) into ashes’.
“Naa hi gyaanen sadarasham pavitarmih vidhayate
Tatsawayam yogsansidh kaalenaatmani vindati” (38)
“Let it be known that there is no better purifier of soul than the knowledge of supreme truth. The same enlightenment is being attained by the person who has cleansed and purified his soul by way of performing selfless action free of any attachments for the greater universal welfare, in many ages”.
Lord advises Arjuna to understand the fact that even though mankind has been propitiating gods by offering materialistic sacrifices but the attaining of the transcendental knowledge is always superior to any materialistic sacrifices performed. The way to attainment of the Supreme Truth can be leant by spending humble time in the company of and at the feet of those knowledgeable learned and the enlightened masters who have been able to reach and realize the Supreme Transcendental Truth. The ordinary human beings often exhibit their own vain glory and egoistical importance in their life and hence they are not able to efface their own personality while pursuing their search for the ever illusive supreme truth. Effacing of the self ego and vain pride in the most humble manner is a prerequisite to attainment of the knowledge into the celestial secrets of the Supreme Truth.
Lord Krishna advises Arjuna to make sure that his acceptance of the humility of the mind and the purity of the heart must be above board and then he should unassumingly and discreetly approach the learned and the enlightened persons for finding out their experiences with the glories of the Universal Truth. Arjuna’s should offer his selfless service to these saints with absolute humbleness and unassuming nature so that they should get pleased with the services rendered by Arjuna. These great souls may then out of their benevolence share the secrets of the universal transcendental truth with him and preach him about the grand enlightenment that they have acquired by serving the God. The one who has faith in God, is sincere in yogic practices, and has control over the mind and senses gains this transcendental knowledge. Having gained this knowledge, one quickly attains supreme peace or liberation. However lord Krishna forewarns all those who get self conceited and egotist after they have attained the transcendental knowledge. Attainment of higher knowledge about the secrets of the supreme truth on the contrary should be utilized for the humbling of the character and not for putting on of the false airs, which most men often do, and that results into their not reaching the universal Supreme Truth in spite of the fact that they have been able to achieve the higher level of enlightenment.
Because the lord says,
“Shradhaavaan llabhate gyaanam tatpara sanyatendriya
Gyaanam labdhavaa praam shaantimachirenaadhichhati” (39)
“The enlightenment comes to the person who has won over the control of his senses, and has devoted his resources for the universal service and welfare and the moment he attaints the supreme knowledge, he attains the pious peace of mind and the heavenly bliss”.
And for those who have no faith and the devotion in the Supreme Truth, the lord says,
“Agyashacha ashradhaanshach sanshayaatmaa vinashayati
Naayam lokoasti na paro na sukham sanshayaatamana’ (40)
“The unwise person who is an atheist and has a doubtful kind of nature, loses his sight of the universal welfare and no happiness can come to such a non believer either in this world, or in the other world and not even in the world beyond will he ever get his peace of mind”.
The lord however tells Arjuna that it is ultimately the meeting and performing of the obligatory selfless duty for the universal welfare and the attainment of the supreme knowledge pertaining to the supreme truth that can result into the deliverance of the humans from the mundane life and it can get them free from the bondage of the earthly life.
The lord advises Arjuna,
“Yogasannayasa takamaarnam gyaan sanchhinn sanshayam
Aatamvantam na karmaani nibdhananti dhananjaya” (41)
“O Dhananjaya (another name of Arjuna) any kind of action does not bind a person who has relinquished Work by abandoning his attachment to the results expected from that work like a true devotee through Karma-yoga and have offered it to God . Work does not bind the one who has been able to overcome all doubts ( pertaining to the universal Supreme Truth) by attaining enlightenment and has exercised complete control over his senses “.
The lord tells Arjuna I expect you to act like a karamyogi and get up to fight this war of truth against the evil forces. Thus advises Lord Krishna to Arjuna,
“Tasamaada gyaan sambhootam haratasathamgyaanaasinaatmana
Chhitvainam sanshayam yogamaatishthotishath bharata” (42)
“Therefore, O scion of the Bharata dynasty, Arjuna! You must simply remove the doubts appearing in your mind born out of ignorance, by attaining enlightenment about the body and the soul. You must exhibit your equanimity, resort to selfless action for universal welfare (karam Yoga) and stand up to fight this war”.