In the article it has been said that God may be realized through seven types of renunciation. Among them, it has been stated that the first five types of renunciation indicate the first stage of Wisdom, renunciations upto the sixth type indicate the marks of the second stage of Wisdom, and renunciations upto the seventh type indicate the marks of the third stage of Wisdom. He, who attains ripeness in the third stage of wisdom above, at once realizes God, the embodiment of Existence, Knowledge and Bliss Thereafter he loses all connection with this transient, destructible, impermanent world. Just as the person awakened from a dream loses all connection with the dream-world, even so the person awakened from the dream of ignorance loses all connection with the impermanent world, the creation of Maya. Though from the point of view of the world, all forms of activities are observed as taking place through the body of that person under the force of Prarabdha, and the world gains a lot by such activities, for being freed from desires, attachment and sense of doer-ship, whatever the Mahatma does through his mind, speech and body becomes the standard of right conduct in the world, and from the ideas of such a Mahatma scriptures are formed, yet that person, who has realized Vasudeva, the embodiment of Existence, Knowledge and Bliss, lives wholly beyond Maya, consisting of the three Gunas. Therefore, he during illumination, activity and sleep etc., which are the effect of the Gunas, does not hate them, or, when they cease, desires for them. For, with regard to pleasure and pain, gain and loss, honor and ignominy, praise and blame, etc., and with regard to earth, stone and gold, etc., he attains an attitude of equanimity. Therefore, that Mahatma when obtaining a desirable object, or in the cessation of what is undesirable, does not feel delighted, nor does he feel any grief when obtaining an undesirable object, or in the loss of what is dear or desirable. if for any reason, his body is cut by a weapon or he is faced with any other form of extreme suffering, that man of wisdom, established exclusively in God, the embodiment of Truth, Knowledge and Bliss, does not fall from that state of existence. For in his mind, the whole world appears as a mirage, and no other existence appears to him beyond the existence of one God, the embodiment of Truth, Knowledge and Bliss. What more should we say about him, the state of that soul, who has realized God, the embodiment of Truth, Knowledge and Bliss, is in reality, known to him alone. None possesses the power to reveal it though the mind, intellect and senses. Therefore awakening as soon as possible from the sleep of ignorance, and taking shelter under the care of a saint, and according to his instructions, one should earnestly take to the practice of a discipline for realizing God through the seven types of renunciation stated above. For this extremely valuable human life is attained, only through the grace of God, at the end of many births. Therefore, the invaluable time allotted to this life should not be wasted in indulging in the perishable, transient, impermanent enjoyment of this world.
Thursday, April 30, 2015
Living even the life of a householder, man can realize God through the practice of renunciation. Indeed, 'renunciation' is the principal means for attaining God. Therefore, dividing them into seven classes, the marks of renunciation are being shortly written below:
(1) Total Renunciation of Prohibited Acts
This is non-performance, in anyway whatsoever, through mind, speech and the body, low acts prohibited by the scriptures, such as, theft, adultery, falsehood, deception, fraud, oppression, violence, taking of interdicted food and wrong-doing, etc.
(2) Renunciation of Acts performed for the Satisfaction of Worldly Desires
This is non-performance of sacrifices, charities, austerities, worship and other desire-born actions, with a selfish motive (If under the pressure of circumstance, one is compelled to do an act sanctioned by tradition and the scriptures, which is by nature rooted in desire, but non-performance of which causes pain to anybody or adversely affects the traditional ways of Action and worship, performance of it disinterestedly, and only for general good, is not an act of the satisfaction of desire) for gaining objects of enjoyment, e.g., wife, progeny, and wealth, etc., or with the object of curing diseases and terminating other forms of suffering. This is the second type of renunciation.
(3) Total Renunciation of Worldly Thirst
Honor, fame, social prestige, wife, progeny, wealth and whatever other transient objects are automatically gained by the force of Prarabdha (Karma, which has begun to bear fruit), the desire for their increase should be regarded as an obstacle in God-realization, and renounced. This is the third type of renunciation.
(4) Renunciation of the habit of Extracting Service from Others with a Selfish Motive
Asking for money, or demanding service from another, for personal happiness; and acceptance of things and service given without one's asking for the same; or entertaining any desire in the mind for getting by any means one's self-interest served by another; all these and similar ideas of getting service from another for the satisfaction of self-interest should be renounced (If non-acceptance of physical service from another, or offer of eatables by another, where one is entitled to accept such service or offer, causes any pain to anyone, or in anyway hinders the education of the people, in that case, acceptance of service, abandoning selfishness, and only for the pleasure of the offered of service, is not harmful. for non-acceptance of service done by the wife, son or servant, or of eatables offered by friends and relatives, is likely to cause them pain and may prove harmful, so far as propriety of social conduct is concerned.) This is the fourth type of renunciation.
Whatever duties there are, e.g., cultivation of devotion to God, worship of the celestials, service of the parents and other elders, performance of sacrifices, charities and austerities, maintenance of the household through the earning of livelihood by means of works assigned according to the Varnasrama system, and taking of food and drink, etc., for the body - in the performance of these, indolence and every form of desire should be renounced
(A) Renunciation of Indolence in the practice of Devotion to God.
Regarding it as the supreme duty of one's life, one should hear, reflect on, read and discourse on the mysterious stories of the virtue, glory and Love of God, who is extremely compassionate, friend of all, the best of lovers, the knower of the heart, and renouncing idleness practice consist japa, together with meditation, of His extremely hallowed Name.
(B) Renunciation of Desire in the Practice of Devotion to God.
Regarding all enjoyments of this world and the next as transient and perishable and hindrances in the path of Devotion to God, no prayer should be offered to God for obtaining any object whatsoever, nor should any desire be entertained in the mind for the same. Also, prayer should not be offered to God for the removal of any trouble even when one is overtaken by it; in other words, the thought should be cultivated in the mind that to sacrifice life is preferable to bringing stain on the purity of Bhakti for the sake of this false existence. For instance, Prahlada, even though intensely persecuted by his father, never offered any prayer to God for the removal of his distress.
Curse with harsh expressions, such as, "Let the chastisement of God on You", etc., should not be pronounced even against the persecutor, or one who does any injury, and no thought of counter-injury should be entertained against him.
Out of pride of attainment in the path of Devotion, benedictions should not be pronounced in words, such as. "May God restore you to health", "May God remove your distress", May God grant you a long life", etc.
In correspondence also, words of worldly interest should not be written. in Marawari society, there is a general custom of writing such words of worldly is a general custom of writing such words of worldly import in the form of prayer to God for obtaining worldly objects e.g., "God is our helper here and elsewhere", "God will advance our sales", "God will bring a good monsoon", God will remove the ailment", etc. Instead of this, auspicious, disinterested words, such as "God in His state of Bliss exists everywhere", "Performance of Bhajana is the essence of everything", etc., should be written and other than these no word of worldly interest should be written our uttered.
C. Renunciation of Indolence and Desire in Connection with the Worship of Celestial
There is God's instruction to offer worship to the celestial s, who are worthy of being worshipped, during the time appointed for such worship, according to the scriptures as well as tradition. Regarding the carrying out of God's instruction as one's supreme duty, such worship should be offered to a celestial with enthusiasm, according to the prescribed rules, without expression of any desire for the satisfaction of any worldly interest.
With the object of such worship, words implying worldly interest should not be written on the cash-book, and other books of account. For instance, in Marwari society there is a custom on the New Year or Diwali day, after the worship of Goddess Laksmi, to write many words implying worldly desire, such as. "Goddess Laksmi will bring profit", The store will be kept full", Prosperity and success will be brought", Under the protection of Goddess kali", Under the protection of Goddess Ganga", etc., There should be substituted by unselfish, auspicious words, such as, "Sri Laksminarayana, in the form of Bliss, is present everywhere", or "Goddess Laksmi has been worshipped with great delight and enthusiasm". Similarly, while writing the daily cash-book, this procedure should be followed.
(D) Renunciation of Indolence and Desire in the Service of Parents and other Elders.
It is man's supreme duty to render daily services, in all possible ways, to parents, the preceptor, and other persons who are one's superior in Varna, Asram, age, qualifications, or in whatever other respect it may be and daily offer them obeisance. Cultivating this thought in the mind, and abandoning all idleness, disinterested, enthusiastic, and according to God's behests, services should be rendered to them.
(E) Renunciation of Indolence and Desire in the Performance of Sacrifices, Charities, Austerities and other Auspicious Deeds.
Sacrifices, e.g., the daily obligatory five Great Sacrifices (The five Great Sacrifices are as follows:- (a) Sacrifice to Gods (performance eof Agnihotra, etc.,) (b) Sacrifice to Rsis (study of the Vedas, performance eof Sandhya and Japa of Gayatri, etc.,) (c) Sacrifice to the Manes (performance of Tarpana, Sradha etc.,) (d) Sacrifice to Men (entertainment of guests), (e) Sacrifice to all created beings (performance of Balivaisvadeva). and other occasional sacrifices, should be performed. Through gifts of food, clothing, learning, medicine, and wealth, etc., attempt should be made, according to one's capacity, to make all creatures happy, through mind, speech and the body. Similarly, all forms of bodily suffering should be undergone for the preservation of Dharma. These duties enjoined by the scriptures should be performed, with faith and enthusiasm, according to God's behests, regarding them as supremely important, wholly renouncing the desire for all kinds of enjoyment of this world and the next.
(F) Renunciation of Indolence and Desire in the Performance of Proper Work for Maintenance of the Family through earning of Livelihood.
It is God's injunction that the family should be maintained through service to the world by performing duties laid down in the scriptures for the respective Varnas and Asramas, even as agriculture, cattle-breeding and trades have been laid down as the works of livelihood for the Vaisya. Therefore, regarding them as duties, treating profit and loss as equal, and renouncing all forms of desire such works should be enthusiastically performed. (Works performed by a person in the above spirit, being freed from agreed, cannot be tainted by evil in anyway, for in works of livelihood greed is the particular cause which leads one to the commission of sin. therefore, just as Vaisyas have been advised at length to give up evil practices connected with trade in the footnote of the Hindi rendering of Chapter XVIII verse 44 of the edition of the Gita published by the Gita Press, Gorakhpur, even so men should renounce all forms of evil connected with their respective duties as laid down by the Varnasrama system, regarding them as injunctions of God.)
(G) Renunciation of Indolence and Desire in Work for Preservation of the Body
In works for preservation of the body, according to the scriptures, e.g., pertaining to food, dress, medicines etc., and the desire for enjoyment should be renounced. They should be performed, according to the needs of the occasion, only with the object of God-realization, regarding pleasure and pain, profit and loss, life and death as equal.
Together with the four types of renunciation stated above, when according to this fifth type of renunciation, all evils and all forms of desire are destroyed, and there remains only the one strong desire for God-realization, it should be regarded as the mark of the person, who has attained ripeness in the first stage of Wisdom.
(6) Total Renunciation of the Sense of Meum and Attachment with regard to all worldly objects and Activities
All worldly objects like wealth, house, clothes, etc., all relations like the wife, child, friends, etc., and all forms of enjoyment of this world and the next like honor, fame, prestige, etc., being transient and perishable, and regarding them as impermanent, the sense of meum and attachment with regard to them should be renounced. Similarly, having developed pure, exclusive Love for god alone, the embodiment of Existence, Knowledge and Bliss, all sense of meum and attachment should be renounced for all work done through the mind, speech and body, and even for the body itself. This is the sixth type of renunciation. (The renunciation of thirst, as well as the renunciation of the desire for fruit, with regard to all objects and activities have been described above as the third and fifth types of renunciation, but even after such renunciation the sense of meum and attachment for them are left as residues; just as even though Bharata Muni through practices of Bhajana and meditation and cultivation of Satsanga, had renounced all thirst and desire for fruit with regard to all objects and activities, his sense of meum and attachment for the deer and protection of the deer remained. That is why renunciation of the sense of meum and attachment for all objects and activities has been described as the sixth type of renunciation)
Men, who reach the stage of this sixth form of renunciation, developing dispassion for all things of the world, get exclusive Love for God alone, the supreme embodiment of Love. Therefore, they retiring to a solitary place, like only to hear, and talk about, the stories of God's spotless Love, which reveal the virtues, glory and secrets of God, and reflect on the same, and practice Bhajana, meditation and study of the scriptures. They develop a distance for wasting even a moment of their valuable time in the company of men attached to the world and indulging in laughter, luxury, carelessness, backbiting, enjoyments, and idle talks. They perform all their duties reflecting on God's Form and Name, only for God's sake, and without any worldly attachment.
Thus through renunciation of the sense of meum and attachment with regard to all objects and activities, development of pure Love for God alone, the embodiment of Existence, Knowledge and Bliss should be regarded as the mark of one who has attained ripeness in the second stage of Wisdom.
(7) Total Renunciation of Subtle Desires and Egotism with regard to the World, the Body and all Actions.
All objects of the world being creations of Maya, are wholly transient, and one God alone the embodiment of Existence, Knowledge, and Bliss equally and completely pervades everywhere, this idea having been firmly established, all subtle desires with regard to objects of the world, including the body, and every form of activity have to be totally renounced In other word, there should be no pictures of them in the mind in the form of impressions. And due to total lack of identification with the body, there should be no trace of any sense of doer-ship with regard to all actions done through the mind, speech and body. This is the seventh type of renunciation. (Even when there is total negation of thirst of the desire for fruit, of the sense of meum and attachment with regard to all objects of the world and all forms of activity there remain subtle desire and feeling of doer-ship as residues. That is why renunciation of subtle desire and egotism has been described as the seventh type of renunciation.
(a)- In the person, who has reached the sixth stage of renunciation stated above, there may be now and then, some slight manifestation of attachment, when there is any special contact with objects of enjoyment; but in the person, who has reached the seventh stage of renunciation, there can be no attachment, even when there is contact with objects of enjoyment for in his conception, except God, no other object remains. That is why this renunciation has been described as Supreme Dispassion.
Non-infliction of suffering on any creature through mind, speech and the body).
This mental impulse of persons, who attain 'Supreme Dispassion' in the form of this seventh type of renunciation, get totally withdrawn from all objects of the world. If at any time any worldly impulse makes its appearance, the impression does not get firmly established, for exclusive and close union of such person with Vasudeva, the Paramatma the embodiment of Existence, Knowledge and Bliss, constantly remains intact.
Therefore, in his mind, all defects and vices having ceased to exist virtues like Ahimsa.
Truth (Statement of facts in sweet words, representing exactly what is realized by the mind and the senses), Non-stealing (Total lack of theft), Continence (Lack of eight forms of sexual enjoyment), Abstaining from vilification (not to make any demerging statement against anybody), Modesty, Un-haughtiness (Want of desire for reception, honor, public address etc.), Artlessness, Purity (Both external and internal purity, Truthful and pure means of earning gives purity to wealth; food obtained by that wealth imparts purity to food; proper behavior is purity of conduct; purification of the body through use of water, earth, etc., - all this is called external purity. Through destruction of modifications like attraction, repulsion, and deception, etc, when the mind becomes transparent and pure, it is called internal purity),
(7a). Total Renunciation of Subtle Desires and Egotism with regard to the World, the Body and all Actions.
Contentment (Want of thirst for worldly things,, Endurance (Bearing contradictory experiences like heat and cold, pleasure and pain, etc, Satsanga, Spirit of Service, Sacrifice, Charity, Austerity (Sufferings undergone for the practice of one's own Dharma), Study (study of the Vedas and other elevating scriptures and practice of Kirtana of God's Name and glory), Mind-control, Sense-control, Humility, Straightness (this means straightness of the body and mind, together with the senses), Compassion, Faith (Belief, as strong as in things directly perceived, in the Vedas, in the scriptures and in the sayings of saints, the preceptor and God), Discrimination (Real knowledge about what is true and what is false), Dispassion (Total lack of attachment for anything belonging to any region up to Brahmaloka), Living in seclusion, Poverty ( Want of accumulation of wealth with the sense of meum), Lack of doubt and distraction, Cessation of Desires, Personal Magnetism (It is that power of superior souls under the influence of which even wicked, worldly minded men generally abstain from sinful conduct and engage themselves in virtuous deeds according to their behests), Forgiveness (Lack of desire to inflict any form of punishment on one who does an injury), patience (Not to get upset even in the face of the greatest difficulty), Absence of malice (Not to bear malice even against one who is maliciously disposed), Fearlessness (Total absence of fear), Pridelessness Peace (Total absence of desires and cravings and maintenance of constant cheerfulness in the mind), Exclusive Devotion to God, etc, naturally make their appearance.
Thus through the total lack of desire and egotism in regard to all objects, including the body, constant maintenance intact of identity with God is the mark of the person who has attained ripeness in the third stage of Wisdom
Some of the virtues mentioned above appear in the first and second stages, but all the virtues make their appearance generally in the third stage. For these are the marks of persons, who have reached very near God-realization, and are the means of attainment of direct knowledge of God. That is why in Chapter XIII of the Gita (Verses 7-11) Bhagavan Sri Krishna enumerated most of these virtues as knowledge and in Chapter XVI (Verses 1-3) described them as the divine qualities
Moreover, the scriptural authorities regard these virtues as the common Dharma of humanity. All men are entitled to them. Therefore, depending on God, all should make special effort to develop the above virtues in their mind.
Tuesday, April 28, 2015
Arjun said: O mighty armed Sri Krishna, O inner controller of all, O Slayer of Kesi; I wish to know severally the truth of Samnyasa as also of Tyaga. …………. (1)
Sri Bhagavan said: Some sages understand Samnyasa as the giving up of all actions motivated by desire; and the wise declare that Tyaga consists in relinquishing the fruit of all actions. ……………….. (2)
Some wise men declare that all actions contain a measure of evil, and are therefore, worth giving up; while others say that acts of sacrifice, charity and penance are not to be shunned. ………….. (3)
Of Samnyasa the Tyaga, first hear My conclusion on the subject of renunciation (Tyaga), Arjun; for renunciation, O tiger among men, has been declared to be of three kinds - Sattvika, Rajasika and Tamasika. ……………. (4)
Acts of sacrifice, charity and penance are not worth giving up; they must be performed. For sacrifice, charity and penance - all these are purifiers to the wise men. ………….. (5)
Hence these acts of sacrifice, charity and penance, and all other acts of duty too, must be performed without attachment and expectation of reward; this is My well-considered and supreme verdict, Arjun. …………………. (6)
(Prohibited acts and those that are motivated by desire should, no doubt, be given up). But it is not advisable to abandon a prescribed duty. Such abandonment out of ignorance has been declared as Tamasika. ………….. (7)
Should anyone give up his duties for fear of physical strain, thinking that all actions are verily painful - practicing such Rajasika form of renunciation, he does not reap the fruit of renunciation. ………… (8)
A prescribed duty which is performed simply because it has to be performed, giving up attachment and fruit that alone has been recognized as the Sattvika form of renunciation. ………… (9)
He who has neither aversion for action which is leading to bondage nor attachment to that which is conducive to blessedness imbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation. …………… (10)
Since all actions cannot be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man of renunciation. ……… (11)
Agreeable, disagreeable and mixed - threefold, indeed, is the fruit that accrues after death from the actions of the un-renouncing. But there is none whatsoever for those who have renounced. …………. (12)
In the branch of learning known as Sankhya, which prescribes means for neutralizing all actions, the five factors have been mentioned as contributory to the accomplishment of all actions; know them all from Me, Arjun. …………….. (13)
The following are the factors operating towards the accomplishment of actions, viz., the body and the doer, the organs of different kinds and the different functions of manifold kinds; and the fifth is Daiva, latencies of past actions. ……………….. (14)
These five are the contributory causes of whatever actions, prescribed or prohibited, man performs with the mind, speech and body. ……………. (15)
Notwithstanding this, however, he who, having an impure mind, regards the absolute, taintless Self alone as the doer, that man of perverse understanding does not view aright. …………… (16)
He whose mind is free from the sense of doer-ship, and whose reason is not affected by worldly objects and activities, does not really kill, even having killed all these people, nor does any sin accrues to him. ……………. (17)
The knower, knowledge and the object of knowledge - these three motivate action. Even so, the doer, the organs and activity - these are the three constituents of action. …….. (18)
In the branch of knowledge dealing with the Gunas or modes of Prakrti, knowledge and action as well as the doer have been declared to be of three kinds according to the Guna which predominates in each; hear them too duly from Me. …….. (19)
That by which man perceives one imperishable divine existence as undivided and equally present in all individual beings, know that knowledge to be Sattvika. ……. (20)
The knowledge by which man cognizes many existences of various kinds, as apart from one another, in all beings, know that knowledge to be Rajasika. ………… (21)
Again, that knowledge which clings to one body as if it were the whole, and which is irrational, has no real grasp of truth and is trivial has been declared as Tamasika. (22)
That action which is obtained by the scriptures and is not accompanied by the sense of doer-ship, and has been done without any attachment or aversion by one who seeks no return, is called Sattvika. …………. (23)
That action, however, which involves much strain and is performed by one who seeks enjoyments or by a man full of egotism, has been spoken of as Rajasika. …. (24)
That action which is undertaken through sheer ignorance, without regard to consequences or loss to oneself, injury to others and one's own resourcefulness, is declared as Tamasika. …….. (25)
Free from attachment, un-egoistic, endowed with firmness and Zeal and un-swayed by success and failure - such a doer is said to be Sattvika. …………….. (26)
The doer, who is full of attachment, seeks the fruit of actions and is greedy, and who is oppressive by nature and of impure conduct, and who feels joy and sorrow, has been called Rajasika. ……………….. (27)
Lacking piety and self-control, un-cultured, arrogant, deceitful, and inclined to rob others of their livelihood, slothful, despondent and procrastinating - such a doer is called Tamasika. ……. (28)
Now here, Arjun, the threefold divine, based on the predominance of each Guna, of understanding (Buddhi) and firmness (Dhrti), which I shall explain in detail, one by one. …. (29)
The intellect which correctly determines the paths of activity and renunciation, what ought to be done and what should not be done, what is fear and what is fearlessness, and what is bondage and what is liberation,, that intellect is Sattvika. ………….. (30)
The intellect by which man does not truly perceive what is Dharma and what is Adharma, what ought to be done and what should not be done - that intellect is Rajasika. …… (31)
The intellect wrapped in ignorance, which imagines even Adharma to be Dharma, and sees all other things upside-down - that intellect is Tamasika, Arjun. ………… (32)
The unwavering perseverance by which man controls through the Yoga of meditation the functions of the mind, the vital airs and the senses - that firmness, Arjun, is Sattvika. …. (33)
The perseverance (Dhriti), however, by which the man seeking reward for his actions clutches with extreme fondness virtues, earthly possessions and worldly enjoyment - that perseverance (Dhriti) is said to be Rajasika, Arjun. ………….. (33)
The perseverance (Dhriti) by which an evil-minded person does not give up sleep, fear, anxiety, sorrow and vanity as well, that perseverance is Tamasika. ………. (35)
Now hear from Me the threefold joy too. That in which the striver finds enjoyment through practice of adoration, meditation and service to God etc., and whereby he reaches the end of sorrow - such a joy, though appearing as poison in the beginning, tastes like nectar in the end; hence that joy, born as it is of the placidity of mind brought about by meditation on God, has been declared as Sattvika. ……………. (36-37)
The delight which ensues from the contact of the senses with their objects is eventually poison- like, though appearing at first as nectar; hence it has been spoken of as Rajasika. ………….. (38)
That which stupefies the Self during its enjoyment as well as in the end - derived from sleep, indolence and obstinate error, such delight has been called Tamasika. ……….. (39)
There is no being on earth, or in the middle region or even among the gods or anywhere else who is free from these three Gunas, born of Prakrti. ……….. (40)
The duties of the Brahmanas, the Ksatriyas and the Vaisyas, as well as of the Sudras have been assigned according to their innate modes of Prakrti (Gunas), Arjun. ……….. (41)
Subjugation of the mid and senses, enduring hardships for the discharge of one's sacred obligations, external and internal purity, forgiving the faults of others, straightness of mind, senses and behavior, belief in the Vedas and other scriptures, God and life after death etc., study and teaching of the Vedas and other scriptures and realization of the truth relating to God - all these constitute the natural duties of a Bhahmana. …………. (42)
Heroism, majesty, firmness, diligence and dauntlessness in battle, bestowing gifts, and lordliness - all these constitutes the natural duty of a Ksatriya. ……………. (43)
Agriculture, rearing of cows and honest exchange of merchandise - these constitute the natural duty of a Vaisya (a member of the trading class); and service of the other classes is the natural duty even of a Sudra (a member of the laboring class) ……. (44)
Keenly devoted to his own natural duty, man attains the highest perfection in the form of God-realization. Hear the mode of performance whereby the man engaged in his inborn duty reaches that highest consummation. ……………… (45)
From whom all beings come into being and by whom the whole universe is pervaded, by worshipping Him through the performance of his own natural duties, man attains the highest perfection. …………….. (46)
Better is one's own duty, though devoid of merit, than the duty of another well-performed; for, performing the duty ordained by his own nature, man does not incur sin. ….. (47)
Therefore, Arjun, one should not relinquish one's innate duty, even though it has a measure of evil; for all undertakings are beset by some evil, as is the fire covered by smoke. .. (48)
He whose intellect is unattached everywhere, whose thirst for enjoyment has altogether disappeared and who has subdued his mind, reaches through Sankhya-yoga (the path of Knowledge) the consummation of actionlessness. ……… (49)
Arjun, know from Me only briefly the process through which man having attained actionlessness, which is the highest consummation of Jana yoga (the path of Knowledge), reaches Brahma. ….. (50)
Endowed with a pure intellect and partaking of a light, Sattvika and regulated diet, living in a lonely and undefiled place, having rejected sound and other objects of sense, having controlled the mind, speech and body by restraining the mind and senses through firmness of a Sattvika type, taking a resolute stand on dispassion, after having completely got rid of attraction and aversion and remaining ever devoted to the Yoga of meditation, having given up egotism, violence, arrogance, lust, anger and luxuries, devoid of the feeling of mecum and tranquil of heart - such a man becomes qualified for oneness with Brahma, who is Truth, Consciousness and Bliss. …………….. (51-53)
Established in identity with Brahma (who is Truth, Consciousness and Bliss solidified), and cheerful in mind, the Sankhyayogi no longer grieves nor craves for anything. The same to all beings, such a Yogi attains supreme devotion to Me. ……………… (54)
Through that supreme devotion he comes to know Me in reality, what and who I am; and thererby knowing Me truly, he forthwith merges into My being. …………. (55)
The Karmayogi, however, who depends on Me, attains by My grace the eternal, imperishable state, even though performing all actions. ……….. (56)
Mentally dedicating all your actions to Me, and taking recourse to Yoga in the form of even-mindedness, be solely devoted to me and constantly fix your mind on Me. ……… (57)
With your mind thus devoted to me, you shall, by My grace overcome all difficulties. But, if from self-conceit you do not care to listen to me, you will be lost. ………….. (58)
If, taking your stand on egotism, you think, "I will not fight," vain is this resolve of yours; nature will drive you to the act. ……………… (59)
That action, too, which you are not willing to undertake through ignorance you will perforce perform, bound by your own duty born of your nature. …………. (60)
Arjun, God abides in the heart of all creatures, causing them to resolve according to their Karma by His illusive power (Maya) as though mounted on a machine. …………… (61)
Take refuge in Him alone with all your being, Arjun. By Him mere grace you will attain supreme peace and the eternal abode. ………… (62)
The Song Divine
Chapter 18 (stanza 63.78)
Thus, has this wisdom, the most profound secret of all secret knowledge, been imparted to you by Me; deeply pondering over it, now do as you like. …………… (63)
Hear, again, My supremely profound words, the most esoteric of all truths; as you are extremely dear to me, therefore, I shall give you this salutary advice for your own good. (64)
Give your mind to me, be devoted to Me, worship Me and bow to Me. Doing so, you will come to Me alone, I truly promise you; for, you are exceptionally dear to Me. ….. (65)
Resigning all your duties to me, the all-powerful and all supporting Lord, take refuge in Me alone; I shall absolve you of all sins, worry not. ………….(66)
This secret gospel of the Gita should never be imparted to a man who lacks in austerity, nor to him who is wanting in devotion, nor even to him who is not willing to hear; and in no case to him who finds fault with Me. ……. (67)
He who, offering the highest love to Me, preaches the most profound gospel of the Gita among My devotees, shall come to me alone; there is no doubt about it. …….. (68)
Among men there is none who does Me a more loving service than he; nor shall anyone be dearer to me on the entire globe than he. ……….. (69)
Whosoever studies this sacred dialogue of ours in the form of the Gita, by him too shall I be worshipped with Yajna of Knowledge; such is My conviction. …….. (70)
The man who listens to the holy Gita with reverence, being free from malice, he too, liberated from sin, shall reach the propitious worlds of the virtuous. ………… (71)
Have you, O Arjun, heard this gospel of the Gita attentively? And has your delusion born of ignorance been destroyed, O Dhananjaya, conqueror of riches? ……. (72)
Arjun said: Krishna, by Your grace my delusion has been destroyed and I have gained wisdom, I am free of all doubt, I will do your bidding. ………….. (73)
Sanjaya said: Thus I heard the mysterious and thrilling conversation between Sri Krishna and the high-souled Arjun, son of Kunti. ………….. (74)
Having been blessed with the divine vision by the grace of Sri Vyasa, I heard in person this supremely esoteric gospel from the Lord of Yoga, Sri Krishna Himself, imparting it to Arjun. ……. (75)
Remembering, over and over, that sacred and mystic conversation between Bhagavan Sri Krishna and Arjun, O King! I am thrilled again and yet again. …… (76)
Remembering also, again and again, this most wonderful form of Sri Krishna, great is my wonder and I am thrilled over and over again. ………….. (77)
Wherever there is Bhagavan Sri Krishna, the Lord of Yoga, and wherever there is Arjun, the wielder of the Gandiva bow, goodness, victory, glory and unfailing righteousness will surely be there; such is My conviction. ………… (78)
Thus, in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Sri Krishna and Arjun, ends the eighteenth chapter entitled "The Yoga off Liberation through the Path of Knowledge and Self-Surrender."
Thursday, April 23, 2015
Arjun said: Those endowed with faith, who worship gods and others, disregarding the injunctions of the scriptures, where do they stand, Krishna - in Sattva, Rajas or Tamas? … (1)
Sri Bhagavan said: That untutored innate faith of men is of three kinds - Sattvika, Rajasika and Tamasika. Hear of it from Me. ……… (2)
The faith of all men conforms to their mental disposition, Arjun, Faith constitutes a man; whatever the nature of his faith, verily he is that. ………………….. (3)
Man of Sattvika disposition worship gods; those of Rajasika temperament worship demigods, the demons; while others, who are of Tamasika disposition, worship the spirits of the dead and ghosts. ……………….. (4)
Men who practice severe penance of an arbitrary type, not sanctioned by the scriptures, and who are full of hypocrisy and egoism and are obsessed with desire, attachment and pride of power; …………………… (5)
And who emaciate the elements constituting their body as well as Me, the Supreme Spirit, dwelling in their heart- know those senseless people to have a demoniac disposition. ……. (6)
Food also, which is agreeable to different men according to their innate disposition is of three kinds. And, likewise, sacrifice, penance and charity too are of three kinds each; hear their distinction as follows. …………. (7)
foods which promote longevity, intelligence, vigor, health, happiness and cheerfulness, and which are juicy, succulent, substantial and naturally agreeable, are liked by men and Sattvika nature. ………. (8)
Foods which are bitter, sour, salty, over-hot, pungent, dry and burning, and which cause suffering, grief and sickness, are dear to the Rajasika. …………… (9)
Food which is ill-cooked or not fully ripe, insipid, putrid, stale and polluted, and which is impure too, is dear to men of Tamasika disposition. ………….. (10)
The sacrifice which is offered, as ordained by spiritual injunctions, by men who expect no return and who believe that such sacrifices must be performed, is Sattvika in character. (11)
That sacrifice, however, which is offered for the sake of mere show or even with an eye to its fruit, knows it to be Rajasika, Arjun. ……………….. (12)
A sacrifice, which is not in conformity with scriptural injunctions, in which no food id offered, and no sacrificial fees are paid, which is without sacred chant of hymns and devoid of faith, is said to be Tamasika. ……………… (13)
Worship of gods, the Brahmans, one's guru, elders and great soul, purity, straightforwardness; continence and non-violence - these are called penance of the body. …………….. (14)
Words which cause no annoyance to others and are truthful, agreeable and beneficial, as well as the study of the Vedas and other Sastras and the practice of the chanting of Divine Name - this is known as penance of speech. ……………. (15)
Cheerfulness of mind, placidity, habit of contemplation on God, control of the mind and perfect purity of inner feelings - all this is called perfect purity of inner feelings - all this is called austerity of the mind. ………….. (16)
This austerity which is performed with supreme faith by Yogis expecting no return is called Sattvika. …………….. (17)
The austerity which is performed for the sake of renowned, honor or adoration, as well as for any other selfish gain, either in all sincerity or by way of ostentation, and yields an uncertain and momentary fruit, has been spoken of here as Rajasika. …………. (18)
Penance which is resorted to out of foolish obstinacy and is accompanied by self-mortification, or is intended to harm others, such penance has been declared as Tamasika. …………… (19)
A gift which is bestowed with a sense of duty on one form whom no return is expected, at appropriate time and place, and to a deserving person, that gift has been declared as Sattvika. ………………. (20)
A gift which is bestowed in a grudging spirit and with the object of getting a service in return or in the hope of obtaining a reward is called Rajasika. ……….. (21)
A gift which is made without good grace and in a disdainful spirit, out of time and place, and to undeserving persons, is said to be Tamasika. ………….. (22)
OM, TAT and SAT - this has been declared as the triple appellation of Brahma, who is Truth, Consciousness and Bliss. By that were the Brahmans and the Vedas as well as sacrifices created at the cosmos dawn. ………….. (23)
Therefore, acts of sacrifice, charity and austerity, as enjoined by sacred precepts, are always commenced by noble persons, used to the recitation of Vedic chants, with the invocation of the divine name "OM". …………. (24)
With the idea that all this belongs to God, who is denoted by the appellation "TAT", acts of sacrifice and austerity as well as acts of charity of various kinds, are performed by the seekers of liberation, expecting no return for them. ………………… (25)
The name of God "SAT', is used in the sense of reality and goodness. And the word 'SAT' is also used in the sense of a praiseworthy, auspicious action, Arjun. ………… (26)And steadfastness in sacrifice, austerity and charity is likewise spoken of as 'SAT' and action for the sake of God is verily termed as "SAT". ………………. (27)
An oblation which is offered, a gift given, an austerity practiced, and whatever good deed is performed, if it is without faith, it is termed as naught i.e., 'ASAT'; therefore, it is of no avail here or hereafter. …………… (28)
Thus, in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Sri Krishna and Arjun, ends the seventeenth chapter entitles "The Yoga of the Division of the Threefold Faith".
Absolute fearlessness, perfect purity of mind, constant fixity in the Yoga of meditation for the sake of Self-realization, and even so, charity in its Sattvika form, control of the senses, worship of God and other deities as well as of one's elders including the performance of Agnihotra (pouring oblations into the sacred fire) and other sacred duties, study and teaching of the Vedas and other sacred books as well as the chanting of God's name and glories, suffering hardships for the discharge of one's sacred obligations and uprightness of mind as well as of the body and senses. ………….. (1)
Non-violence in thought, word and deed, truthfulness and geniality of speech, absence of anger even on provocation, disclaiming doer-ship in respect of actions, quietude or composure of mind, abstaining from slander, compassion towards all creature, absence of attachment to the objects of senses even during their contact with the senses, mildness, a sense of shame in transgressing the scriptures or social conventions, and abstaining from frivolous pursuits: …………. (2)
Sublimity, forgiveness, fortitude, external purity, bearing enmity to none and absence of self-esteem - those are, O Arjun, the marks of him, who is born with the divine endowments. ……….. (3)
Hypocrisy, arrogance, pride and anger, sternness and ignorance too - these are the marks of him, who is born with demoniac properties. ………………….. (4)
The divine endowment has been recognized as conducive to liberation, and the demoniac one you are born with the divine propensities. …………….. (5)
There are only two types of men in this world, Arjun, the one possessing a divine nature and the other possessing a demoniac disposition. Of these, the type possessing divine nature has been dealt with at length; now hear in detail from Me about the type possessing demoniac disposition. ………………….. (6)
Men possessing a demoniac disposition know not what right activity is and what right abstinence from activity is. Hence they possess neither purity (external or internal) nor good conduct nor even truthfulness. ……………… (7)
Men of demoniac disposition say this world is without any foundation, absolutely unreal and Godless, brought forth by mutual union of the male and female and hence conceived in lust; what else than this? ………………. (8)
Clinging to this false view these slow-witted men of vile disposition and terrible deeds, are enemies of mankind, bent on destruction of the world. …………… (9)
Cherishing insatiable desires and embracing false doctrines through ignorance, these men of impure conduct move in this world, full of hypocrisy, pride and arrogance. …………. (10)
Giving themselves up to innumerable cares ending only with death, they remain devoted to the enjoyment of sensuous pleasures and are firm in their belief that this is the highest limit of joy. …………………. (11)
Held in bondage by hundred of ties of expectation and wholly giving themselves up to lust and anger, they strive to amass by unfair means hoards of money and other objects for the enjoyment of sensuous pleasures. ………………. (12)
They say to themselves, "This much has been secured by me today and now I shall realize this ambition. So much wealth is already with me and yet again this shall be mine. … (13)
That enemy has been slain by me and I shall kill those others too. I am the lord of all, the enjoyer of all power. I am endowed with all occult powers, and am mighty and happy. (14)
"I am wealthy and own a large family; who else is equal to me> I will sacrifice to gods, will give alms, I will make merry," Thus deluded by ignorance, enveloped in the mesh of delusion and ignorance, enveloped in the mesh of delusion and addicted to the enjoyment of sensuous pleasures, their mind bewildered by numerous thoughts, these men of devilish disposition fall into the foulest hell. …………… (16-16)
Intoxicated by wealth and honor, those self-conceited and haughty men perform sacrifices only in name for ostentation, without following the sacred rituals. ……….. (17)
Given over to egotism, brute force, arrogance, lust and anger etc., and calumniating others, they despise Me (the in dweller), dwelling in their own bodies, as in those of others. .. (18)
Those hearts, sinful, cruel and vilest among men, I cast again and again into demoniacal wombs in this world. …………… (19)
Failing to reach Me, Arjun, those stupid persons are born life after life in demoniac womb, and then verily sink down to a still lower plane. ….. (20)
Desire, anger and greed - these triple gates of hell, bring about the downfall of the soul. Therefore, one should shun all these three. ………………… (21)
freed from these three gates of hell, man works for his own salvation and thereby attains the supreme goal, i.e., God. …………….. (22)
Discarding the injunctions of the scriptures, he who acts in an arbitrary way according to his own sweet will, such a person neither attains occult powers, nor the supreme goal, nor even happiness. …………….(23)
Therefore, the scripture alone is your guide in determining what should be done and what should not be done. Knowing this, you ought to perform only such action as is ordained by the scriptures. ……………… (24)
Thus, in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Sri Krishna and Arjun, ends the sixteenth chapter entitled "The Yoga of Division between the Divine and the Demoniacal Properties."
Wednesday, April 22, 2015
Human brain is known as HIDDEN TREASURE. Every person of this universe can get that treasure, if he willingly wants to get it. For this, tremendous willpower is needed. Because our mind thinks various things in a short period, but immediately goes to another things. One who strictly (constantly) stay in one thing than any power of this universe can not restrict him.
From the beginning of this century all the person of this world is conscious to catch the signal of personal development, but are not getting right way. In this regard we are trying to give the right way to every individual (concentration and mediation).
For this concentration and mediation, every rules and regulations made by our ancient saints (Risis) must have to follow to get right information..
The rule and regulation which was made by our ancient sages (Risis) is very important on the way of self realization, which must have to follow by all individuals.
In this regards, we are trying to give all the information about spiritual SALVATION to all person. anyone who wants to ran away in this path please feel easy to get information.with us in the following address:
Krishna Bahadur Singh
Mailing address: firstname.lastname@example.org
MAY ALMIGHTY ILLUMINATE OUR INTELLECT WHICH LEADS US TO RIGHTEOUS PATH
(OAM BHURBHAHA SHOWHA TAT SABITURBARENIYAM BHARGO DEBASYA DHIMAHI DHIYO YO NAH PRACHODAYAT)
(OAM BHURBHAHA SHOWHA TAT SABITURBARENIYAM BHARGO DEBASYA DHIMAHI DHIYO YO NAH PRACHODAYAT)
Sri Bhagaavan said: He who knows the pipala tree (in the form of creation); which is said to be imperishable with its roots in the primeval Being (God), whose branch is represented by Brahma (the Creator), and whose leaves are the Vedas, is a knower of the purport of the Vedas. ………………… (1)
Fed by the three Gunas and having sense-objects for their tender leaves, the branches of the aforesaid tree (in the shape of the different orders of creation) extend both downwards and upwards; and its roots, which bind the soul according to its actions in the human body, are spread in all regions, higher as well as lower. ……………… (2)
The nature of this tree is creation, does not on mature thought; turn out what it is represented to be; for it has neither beginning nor end, nor even stability. Therefore, cutting down this Pipala tree, which is most firmly rooted, with the formidable axe of dispassion? ………… (3)
Thereafter a man should diligently seek for that supreme state, viz., God having attained which they return no more to this world; and having fully resolved that he stands dedicated to that Primeval Being (God Narayana) Himself, from whom the flow of this beginning-less creation has progressed, he should dwell and meditate of Him. ………………… (4)
They who are free from pride and delusion, who have conquered the evil of attachment, and are constantly abiding in God, whose cravings have altogether ceased and who are completely immune to all pairs of opposites going by the names of pleasure and pain, and are un-deluded, attain that supreme immortal state. ………………….. (5)
Neither the sun not the moon nor fire can illumine that supreme self-effulgent state, attaining which they never return to this world; that is My supreme abode. …….. (6)
The eternal Jivatma in this body is a fragment of My own Self; and it is that alone which draws around itself the mind and the five senses, which abide in Prakrti. ………… (7)
Even as the wind wafts scents from their seat, so, too, the Jjvatma, which is the controller of the body etc., taking the mind and the senses from the body which it leaves behind, forthwith migrates to the body which it acquires. ………….. (8)
It is while dwelling in the senses of hearing, sight, tough, taste and smell, as well as in the mind, that this Jivatma enjoys the objects of senses. ………………… (9)
The ignorant know not the soul departing from, or dwelling in the body, or enjoying the objects of senses, i.e., even when it is connected with the three Gunas; only those endowed with the eyes of wisdom are able to realize it. …………………. (10)
Striving Yogis too are able to realize this Self enshrined in their heart. The ignorant, however, whose heart has not been purified, know not this Self in spite of their best endeavors. ……………… (11)
This radiance in the sun that illumines the entire world, and that which shines in the moon and that which shines in the fire too, know that radiance to be Mine. ……………….. (12)
And permeating the soil, it is I who support all creatures by My vital energy, and becoming the sapful moon, I nourish all plants. ………………….. (13)
Taking the form of fire, as Vaisvanara, lodged in the body of all creatures and united with the Prana (exhalation) and Apana (inhalation) breaths, it is I who digest and assimilate the four kinds of food. …………… (14)
It is I who remain seated in the heart of all creatures as the inner controller of all; and it is I who am the source of memory, knowledge and the ratiocinative faculty. Again, I am the only object worth knowing through the Vedas; I alone am the origin of Vedanta and the knower of the Vedas too. ……………………. (15)
The perishable and he imperishable too- these are the two kinds of Purusas in this world. Of these, the bodies of all beings are spoken of as the perishable; while the Jivatma or the embodied soul is called imperishable. ……………….. (16)
Yet, the Supreme Person is other than these, who, having encompassed all the three worlds, upholds and maintains all, and has been spoken of as the imperishable Lord and the Supreme Spirit. …………….. (17)
Since I am wholly beyond the perishable world of matter of Ksetra, and am superior even to the imperishable soul, Jivatma, hence I am known as the Purusottama, the Supreme Self, in the world as well as in the Vedas. ……………. (18)
Arjun, the wise man who thus realizes Me as the Supreme Person - knowing all, he constantly worships Me (the all-pervading Lord) with his whole being. ……………….. (19)
Arjun, this most esoteric teaching has thus been imparted by Me; grasping it in essence man becomes wise and his mission in life is accomplished. ……………… (20)
Thus, in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Sri Krishna and Arjun, ends the fifteenth chapter entitled "The Yoga of the Supreme Person."
Sri Bhagavan said: I shall expound once more the supreme knowledge, the best of all knowledge; acquiring which all sages have attained highest perfection, being liberated from this mundane existence. ……………….. (1)
Those who, by practicing this knowledge have entered into My being, are not born again at the cosmic dawn, nor feel disturbed even during the cosmic dissolution (pralaya). ……. (2)
My primordial Nature, known as the great Brahma, is the womb of all creatures; in that womb I place the seed of all life. The creation of all beings follows from that union of Matter and Spirit, O Arjun. ………………… (3)
Of all embodied beings that appear in all the species of various kinds, Arjun, Prakrti or Nature is the conceiving Mother, while I am the seed-giving Father. ……….. (4)
Sattva, Rajas and Tamas - these three Gunas born of Nature tie down the imperishable soul to the body, Arjun. ………… (5)
Of these, Sattva being immaculate, is illuminating and flawless, Arjun; it binds through attachment to happiness and knowledge. ………… (6)
Arjun, know the quality of Rajas, which is of the nature of passion, as born of desire and attachment. It binds the soul through attachment to actions and their fruit. ………… (7)
And know Tamas, the deluder of all those who look upon the body as their own self, as born of ignorance. it binds the soul through error, sleep and sloth, Arjun. ………………….. (8)
Sattva draws one to joy and Rajas to action; while Tamas, clouding wisdom, impels one to error, sleep and sloth Arjun. …………………. (9)
Overpowering Rajas and Tamas, Arjun, Sattva prevails; overpowering Sattva and Tama, Rajas prevails, even so overpowering Sattva and Rajas, Tamas prevails ……………. (10)
When light and discernment draws in this body, as well as in the mind and senses, then one should know that Sattva is predominant. ……….. (11)
With the preponderance of Rajas, Arjun, greed, activity, undertaking of action with an interested motive, restlessness and a thirst for enjoyment make their appearance. ….. (12)
With the growth of Tamas, Arjun, obtuseness of the mind and sense, disinclination to perform one's obligatory duties, frivolity and stupor - all these appear. …….. (13)
When a man dies during the preponderance of Sattva, he obtains the stainless ethereal worlds (heaven etc) attained by men of noble deeds. …………….. (14)
Dying when Rajas predominates, he is born among those attached to action; even so, the man who has expired during the preponderance of Tamas is reborn in the species of the deluded creatures such as insects and beasts etc. ……………. (15)
The reward of a righteous act, they say, is Sattvika i.e., faultless sin the form of joy, wisdom and dispassion etc., sorrow is declared to be the fruit of a Rajasika act and ignorance, the fruit of a Tamasika act. …………… (16)
Wisdom follows from Sattva, and greed undoubtedly, from Rajas, likewise, obstinate error, stupor and also ignorance follow from Tamas. …………………. (17)
Those who abide in the quality of Sattva wend their way upwards; while those of a Rajasika disposition stay in the middle. And those of a Tamasika temperament, enveloped as they are in the effects of Tamoguna, sink down. ……….. (18)
When the discerning person sees no one as doer other than the three Gunas, and realizes me, the supreme Spirit standing entirely beyond these Gunas, he enters into My being. (19)
Having transcended the aforesaid three Gunas, which have caused the body, and freed from birth, death, old age and all kinds of sorrow, the embodied soul attains supreme bliss. .. (20)
Arjun said: What are the marks of him who has risen above the three Gunas, and what is his conduct? And how, Lord, does he rise above the three Gunas? …….. (21)
Sri Bhagavan said: Arjun, he who abhors not illumination (which is born of Sattva) and activity (which is born from Rajas) and even stupor (which is born of Tamas), when prevalent, nor longs for them when they have ceased. ……….. (22)
he who, sitting like a witness, is not disturbed by the Gunas, and who, knowing that the Gunas alone move among the Gunas, remains established in identity with God, and never falls off from that state. ……….. (23)
He, who is ever established in the Self, takes pain and pleasure alike, regards a cloud of earth, a stone and a piece of gold as equal in value, is possessed of wisdom, accepts the pleasant as well as the unpleasant in the same spirit, and views censure and praise alike. ………….(24)
He who is equipoise in honor or ignominy, is alike towards a friend or an enemy, and has renounced the sense of doer-ship in all undertakings, is said to have risen above the three Gunas. …. (25)
he too who, constantly worships Me through the Yoga of exclusive devotion - transcending these three Gunas, he becomes eligible for attaining Brahma. …… (26)
Form I am the substratum of the imperishable Brahma, of immortality, of the eternal Dharma and of unending immutable bliss. …………… (27)
Thus, in the Upanishad sung by the Lord, the Science of Brahma, the scripture of Yoga, the dialogue between Sri Krishna and Arjun, ends the fourteenth chapter entitled "The Yoga of Division of Three Gunas."