Chapter 16 -- The Divine And The Demoniac Types

The Blessed Lord said: Fearlessness, purity of heart, steadfastness in
knowledge and devotion, benevolence, control of the senses, worship,
study of scriptures, austerity, uprightness;

Non-violence, truthfulness, freedom from anger, renunciation,
tranquility, aversion to slander, compassion to living beings, (be a
vegetarian) freedom from sensuality, gentleness, modesty,
steadfastness;

Vigor, patience, fortitude, purity, harmlessness, freedom from
vanity--all these, O scion of the Bharatas, are present in those born
to a divine heritage. (also to those born to demoniac heritage, as the
Spirit in both is Krsna. It is wrong to say as the above verses say.)

O son of Prtha! Pretentiousness, arrogance, overweening pride, wrath,
rudeness, as also insensitiveness to spiritual values--all these are
found in those born to a demoniac heritage.

It is deemed that the divine heritage leads to liberation and the
demoniac to bondage. Grieve not, O son of Pandu! You are born to a
divine heritage.

In this world there are two types of creation, the divine and the
demoniac. The divine heritage has already been described. Now hear from
Me what constitutes the demoniac heritage. O son of Prtha.

Men of demoniac nature know not what should be done and what should be
avoided. Neither purity, nor good conduct, nor truthfulness is found in
them. (Stupid statement. The world is a stage, we are only actors.)

According to them nothing is ultimately real in this world. It is
Godless and without any moral basis. Being born of sexual union, what
else but lust can be said to be its cause?

Holding such views, these lost souls--these men of little
understanding--given, as they are, cruel deeds opposed to general
well-being, appear as agents for the destruction of the world.

Steeped in insatiable lust, motivated by hypocrisy, vanity, arrogance
and avarice, given to corrupt and impure ways of life, they work in
pursuit of false values entertained through delusion.

Obsessed with numerous cares all through life, looking on sex
indulgence as the highest aim, convinced that there is no higher
purpose in life than this.

Bound with a hundred cords of hopes and expectations, and enslaved by
lust and anger, the strive to accumulate wealth in improper ways for
the fulfillment of their sensuous desires.

"Today I have gained this object, tomorrow I shall gain that object of
desire too; I have this much wealth now, much more will be mine
hereafter;

"This enemy has been slain, the others too I will soon destroy; I am
the master; everything is for my enjoyment; I am the successful man,
the powerful man, the happy man;

"I am wealthy and high-born; who is there like unto me? I will perform
sacrifices, I will make charity, and I will rejoice"--deluded thus by
ignorance;

Gripped by numerous bewildering thoughts, entangled in the meshes of
delusion, and ever given to sex indulgences, they are degraded into
states that are loathsome and full of suffering.

Vain-glorious, stubborn and intoxicated with the pride of wealth, they
perform for mere show Yajnas that are so in name only, being done
without the observance of the commandments of the scriptures.

Dominated by self-conceit, prone to the use of force, arrogant, lustful
and choleric, these intruders of virtue violate Me, dwelling in them
and also in others.

These vicious men, oppressive, cruel and sinful as they are,--are
always hurled down by Me into demoniac wombs in life after life, in the
trans-migratory cycle.

O son of Kunti! Falling into demoniac wombs, in life after life, they
go to still lower states of degradation, without attaining Me.

Lust, anger and greed--this triad leads to the destruction of man's
spiritual nature. They form the gateway to hell; they should be
abandoned.

If a man is free from these three, the gateways to hell, he can work
out his own good and reach the highest goal.

He who abandons the commandments of the scriptures and lives as his
desires prompt him, he attains neither spiritual perfection, nor
worldly happiness, nor liberation.

Therefore let the scriptures be your norm in determining what should be
done and what not. Understand the injunction of the scriptures first
and then set yourself to work.

This chapter is stupid to say criminals cannot become holy. Our TRUE
NATURE is holy, only the part we act is either good or bad.
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Chapter 17 -- The Three Divisions Of Faith

Arjuna said: There are persons who offer worship full of Faith, but
without observing scriptural injunctions while doing so--of what nature
is their Faith? Is it born of sattva, Rajas or Tamas.

The Blessed Lord said: The Faith of embodied beings, which is rooted in
their natural disposition, is of three kinds--those of the nature of
Sattva, of Rajas and of Tamas. Please listen.

O scion of the Bharata race! The Faith of everyone is according to his
natural disposition. Man is constituted of his Faith. What his Faith
is, that verily he is.

Those endowed with the quality of Sattva worship the Devas; those with
Rajas, the Yaksas and the Raksasas; and those with Tamas, the spirits
of the dead and the elementals.

Vain, conceited and moved by powerful passions and attachments, they
perform various terrible mortifications contrary to scriptural
injunctions. Thus do these senseless men torture their own bodies and
Me dwelling in them. Know such persons to be demoniac resolve.

Even the food dear to these three types is of three different kinds.
The same is the case with worship, austerity and charity. Hear from Me
about this distinction regarding them.

Persons who are Sattvika by nature like foods that promote longevity,
vitality, energy, health, happiness and cheerfulness, as also those
that are juicy, soft, nourishing and agreeable.

Persons who are Rajasa by nature like foods that are bitter, sour,
salty, excessively heating, pungent, burning and thirst-producing as
also what bring on uneasiness, depression and disease.

Persons who are Tamasa by nature like foods that are stale, tasteless,
putrid, decayed and unclean, and constitute the leavings of others.

That worship is of the nature of Sattva which is in accordance with
scriptural injunctions, and which is performed by one not with an eye
for its fruits but merely out of the feeling that it is one's duty to
perform it.

O scion of the Bharata race! Know that worship to be of the nature of
Rajas, which is performed with its fruits in mind and for vain display.

That worship is of the nature of Tamas which is not sanctioned by
scriptures, which is without gift of good, without the chanting of holy
Mantras, without sacramental presents and without sincere faith.

Service of the Devas, holy men, teachers, parents and wise persons, as
also observance of cleanliness, uprightness, continence and
non-injury--these constitute austerities pertaining to the body.

Speaking only words that are inoffensive, true, pleasant and beneficial
as also regular recitation of scriptures constitute austerity
pertaining to speech.

Serenity of mind, gentleness, moderation in speech, self-control, and
purity of heart--these are called austerity of the mind.

This threefold austerity, performed with the highest faith, by men who
are not motivated by expectations of reward and who are established in
mental equipoise, is declared to be of the nature of Sattva.

The austerity that is performed with much show and ostentation, and
having in view recognition, praise and adoration as a pious man by
others, is said to be of the nature of Rajas. It is unstable and leads
to no permanent good.

The austerity performed through the practice of self-torture under the
influence of perverse theories or done for the destruction of another,
is spoken of as Tamasa by nature.

That gift which is made out of a sheer sense of duty, without
expectation of any kind of return, at the proper time and place, to a
fit recipient, is said to be of the nature of Sattva.

The gift which is given in consideration of some gift in return, or
with some fruit to be reaped in future, or in a grudging mood--that is
considered to be of the nature of Rajas.

The gift that is made at an improper time and place, to an unworthy
recipient, unceremoniously and in a slighting manner--that is said to
be of the nature of Tamas.

Om Tat Sat--these are the three symbolic designations of Brahman. By
these were ordained the Brahmanas, the Vedas and the Yajnas in ancient
times.

Therefore the followers of the Vedas always start their ordained works
like sacrifice, gift, and austerities with the utterances of Om.

Vatious forms of sacrifices, austerities and charities are performed
without any desire for the fruits by seekers after liberation, along
with the utterance of the syllable Tat.

O son of Prtha! The syllable Sat is used in the sense of really and
goodness. It is also used to indicate an auspicious rite or act.

Steadfastness in sacrifice, in austerity and in charity is called Sat.
Any action connected with these is also called Sat.

O son of Prtha! Whatever is performed as a sacrifice, charity, or
austerity without Faith--in fact anything done without Faith--is
declared to be Asat. It is of no significance here or in the hereafter.

There is no need to utter Om, if you know the Mark on your forehead is
God, Tao, Krsna, Christ, Tathagata etc. Only pray to this One by gazing
at the nose tip. Classes (divisions) of worship are useless when the
Truth is made known.
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Back Part 4
Chapter 18 -- Liberation Through Renunciation

Arjuna said: O mighty-armed One, famed as the destroyer of Kesin and
the conqueror of the senses! I desire to know the true nature of
Samnyasa (renunciation), and as distinguished from it, of Tyaga
(abandonment, resignation) too.

The Blessed Lord said: Abandonment of all desire-prompted actions is
Samnyasa according to the wise. Men of discernment speak of the
abandonment of the fruits of all actions as Tyaga.

Some wise men say that all action is to be abandoned as evil. Others
maintain that good works like worship, charity and practice of
austerity are not to be abandoned.

O the best of the Bharata race! Hear my conclusive view on this subject
of Tyaga. It is said that there are three types of Tyaga
(relinquishment).

Works like sacrifice, charity and austerity should not be abandoned.
They should be performed; for sacrifice, charity and austerity are
indeed purifying for the wise.

O son of Prtha! Even these works are to be performed without attachment
and desire for their fruits. This is My settled and decisive view.

It is not at all proper to renounce works that ought to be done as
duty. Their abandonment out of delusion is considered to be of the
nature of Tamas.

those who give up work out of a dread of physical suffering, out of a
feeling that it is painful, they, performed relinquishment of a Rajasa
nature, do not obtain the results of true relinquishment.

But, O Arjuna! That relinquishment is considered as Sattvika, which
consists in giving up attachment and thoughts of returns in respect of
works, and which is done with the feeling that it is an obligatory duty
that must necessarily be performed.

The relinquisher, if he is endowed with the qualities o Sattva, wisdom
and conviction in regard to the spiritual ideal, never avoids duties
merely because they are unpleasant, nor does he get attached to works
that seem pleasant to him.

It is not indeed possible for any embodied being to abandon works in
entirety. So all that one can do is to abandon the fruits of action.
One doing so is called a Tyagi.

Regarding those who have not relinquished their desires, they reap
after death the fruits of their actions performed with desire. They are
of three sorts--'unpleasant' like degradation into animal life or stay
in purgatory for the very wicked; 'pleasant' like attachment of
heavenly felicities for the virtuous; and 'mixed' as in human birth,
for those who have Karmas of both these types to their credit. But
Samyasins will have none of these.

Learn from Me, O mighty armed! about the five causal factors required
for all actions as described in the Samkhya, the philosophy of
spiritual illumination, which is the ultimate purpose of all actions.

One's body which is the seat of action, the ego claiming to be the
actor, the several instruments of actions, the varied and the distinct
types of movements involved, and finally the unknown factor as the
fifth--these are the five causal factors.

These are the five causal factors involved in all actions, good as also
bad, which men undertake with this body, speech and mind.

That being so, he whose imperfect understanding makes him think that
the self alone is the agent involved in work--he verily sees not, being
perverted in outlook.

He who is ever established in the feeling 'I am not the agent' and
whose mind is consequently unsullied by attachments--he kills not
really, nor is he bound, even though he annihilates all these beings.

Knowledge, object of knowledge, and knower--these constitute the
threefold incitement to action. And the three constituents of action
are the instruments of action, the purpose of action, and the agent.

In the Samkhya philosophy dealing with the Gunas and their evolutes,
knowledge, action and agent are each divided into three according to
the preponderance of each Guna in them. Hear of them also as they are.

That knowledge by which one is able to see a unitary unmodifiable
Essence, undivided among the divided,--know that knowledge to be of the
nature of Sattva.

That knowledge which apprehends all beings as a multiplicity with
mutual distinction and in their separateness only, without any
apprehension of an underlying unity--know that knowledge to be born of
Rajas.

That by which one dogmatically holds on to a part as if it were the
whole --a view which is irrational, untrue and silly--that knowledge is
said to be born of Tamas.

Work of the nature of duty done by one without hankering for fruits,
and without attachment, or passion or hate--such work is spoken of as
born as Sattva.

But work that is done by a person merely for the gratification of his
desire, and with great strain and a feeling of self-importance is said
to be born of Rajas.

And that work which is performed under delusion, without any regard to
consequences, loss, injury to others, and to one's own capacity--is
said to be born of Tamas.

A 'doer' who is without any attachment and sense of pride and
self-importance, who is endowed with steadiness and zeal, and who is
unruffled in success and failure--such a doer is said to be the nature
of Sattva.

A 'doer' who is swayed by passion, who is keen on the fruits of his
actions, who is coveteous, cruel and impure at heart, and who is
subject to elation and depression in success and failure--such a doer
is said to be of the nature of Rajas.

And a 'doer' who is unsteady, vulgar, arrogant, deceitful, malicious,
indolent, despondent, and procrastinating--such a doer is said to be of
the nature of Tamas.

Hear now, O Arjuna, of the threefold division of the intellect and of
the power of determination on the basis of their constituent
Gunas--hear of them severally and in their totality.

O son of Prtha! That intellect is said to be of the nature of Sattva
which grasps the distinction between worldliness and renunciation,
between the moral and the immoral, between what should be feared and
what should not be, and between knowledge and freedom.

O son of Prtha! That intellect is said to be of the nature of Rajas,
which takes a distorted and confused view of the moral and the immoral,
of what should be done and what should not be.

O son of Prtha! That intellect is of the nature of Tamas, which,
covered by the darkness of ignorance, understands the immoral as the
moral and thus reverses all values.

O son of Prtha! That power of determination is of the nature of Sattva
by which the mind, the vital energy and the senses are held in control
through unswerving concentration.

That power of determination is of the nature of Rajas, by which one
holds on to duty, pleasure and wealth with passionate attachment
motivated by the desire for their fruits.

That power of determination is of the nature of Tamas, due to which one
of perverted intelligence does not give up sloth, fear, grief,
despondency and frenzy of sense indulgences.

Hear from Me now about the three kinds of pleasures, O the greatest of
the Bharata clan! That pleasure is said to be of the nature of Sattva
which is gained by long practice of disciplines, which puts an end to
all sorrows that man is heir to, which is like poison in the beginning
but nectar-like at the end, and which springs from the serenity arising
from the consciousness of the Atman.

that pleasure is declared to be of the nature of Rajas, which is born
of the union of the senses with their objects, which seems nectar-like
in the beginning but turns to be poison in the end.

That pleasure is of the nature of Tamas, which springs from sleepiness,
sloth and heedlessness, and which is delusive in its effect on the
spirit from beginning to end.

Nowhere, be it in this world or in the heavenly regions of the Devas,
is there any being who is free from these three Gunas of Nature.

O great hero! The duties of Brahmanas, Ksatriyas, Vaisyas and also of
Sudras have been divided according to the qualities born of their own
nature.

Serenity, control of the senses, austerity, purity,
straightforwardness, knowledge, insight, and faith in the Supreme
Being--these are a Brahmana's duties born of his own nature.

Prowess, splendour of personality, unfailing courage, resourcefulness,
dauntlessness in battle, generosity, leadership--these are a Ksatriya's
duties born of his nature.

Agriculture, cattle-rearing and trade form the duty of Vaisya springing
from his own nature, while the natural duty of a Sudra consists in
subordinate service under others.

By being devoted to one's own natural duty, man attains to spiritual
competency. Now hear how devotion to one's own natural duty generates
spiritual competency.

pervaded--by worshipping Him through the dedicated performance of one's
duty, man attains to spiritual competency.

One's own duty, even if without excellence, is more meritorious
spiritually than the apparently well-performed duty of another. For, no
sin is incurred by one doing works ordained according to one's nature.

O son of Kunti! Do not abandon the duty that is natural to you, even if
some imperfections are incidental to it. For there is no undertaking
without some imperfections, even as there is no fire without a covering
of smoke.

Completely non-attached, self-subdued and desireless, an aspirant
attains the supreme perfection of transcendence of work through
renunciation.

Now hear from Me in brief how one who is established in the perfection
of transcendence of work attains to Brahma, the highest consummation of
knowledge.

Endowed with a purified intellect, established in self-control,
abandoning the life of the senses, as also attachments and antagonisms;
frequenting solitary places; reducing food to the minimum; having
speech, body and mind under control; ever meditative; endued with
dispassion; abandoning conceit, violence, lust, anger and
possessiveness; self-less and tranquil, he becomes fit for
beautification in Brahman-consciousness. (of Krsna)

Brahma-become, tranquil in spirit, free from grief and passions, and
regarding all beings alike, he attains supreme devotion to Me.

By devotion does he come to know Me--both my extent and My essence.
Knowing Me thus in truth and in reality, he enters into Me at once.
(the I-sense and Spirit become One)

Though performing every kind of work always, he who has taken refuge in
Me shall, by My grace, attain to the eternal and indestructible state
of Moksa.

Mentally resigning all actions to Me, devoting yourself intensely to
Me, and ever practicing the communion of intellectual love, be you ever
established in the thought of Me.

If you are thus ever in communion with Me in mind, you will overcome
every obstacle. But if, out of self-conceit, you do not listen to Me,
destruction will be your fate.

Vain is your resolve not to fight, born as it is of self-conceit.
Nature will compel you.

O son of Kunti! Duties which your natural tendencies have imposed upon
you, but which out of delusion you refuse to do, even them you will
have to perform by the compulsion of Nature.

O Arjuna! The Lord dwells in the heart of all beings revolving them all
by His mysterious Power Maya, as if they were objects mounted on a
machine.

O scion of Bharata's clan! Seek refuge in Him, (Krsna) making a total
surrender of your being--body, mind and soul. By His (Krsna's) grace
you shall attain to supreme peace and the everlasting abode.

Thus have I imparted to you wisdom which is more secret than all that
is secret. Reflecting over this whole teaching, do as you think fit.

Listen again to My supreme word, the profounder of all spiritual
teachings. You are well beloved of Me; and so I shall tell you what is
beneficial to you.

Let your mind be engrossed in Me. Be devoted to Me. Offer worship to
Me. Be resigned to Me. Beloved as you are of Me, I pledge in truth you
shall come to Me alone.

Abandoning dependence on all Dharmas, come to Me as the only Refuge.
Grieve not; I will deliver you from all sins.

This should on no account be imparted to those who do not practice
austere living, who have no devotion to Me, who cavils at Me, and are
devoid of the discipline of service. (This is outdated. Now is for all
to know regardless of good or bad human.)

He who teaches this supremely profound doctrine among men devoted to
Me, having thereby offered to Me the highest form of loving service,
shall undoubtedly come to Me alone.

No man can do anything more pleasing to Me than he, and nor any one on
earth be dearer to Me than he.

It is My view that he who studies this conversation between us should
be regarded as adoring Me with a sacrifice of knowledge.

Even a man who listens to this holy conversation between us, with deep
faith and receptiveness, shall attain to liberation and the happy
regions open to righteous men.

Has this teaching been heard by you, O Arjuna, with a concentrated
mind? Has all delusion born of ignorance been dispelled from you, O
Dhananjaya?

Arjuna said: My delusion has been dispelled and my memory restored by
Thy grace, O Un-decaying Lord! I now stand firm, with all my doubts
cleared, ready to execute Thy command.

Sanjaya said: Thus have I heard, with my hair standing on end, this
wonderful conversation between Krsna and the high-souled son of Prtha.

Thus did I, by Vyasas grace, directly hear Krsna, the Lord of Yoga,
Himself teaching this Yoga, profound and supreme.

Again and again, O king, does the memory of that sacred and astounding
dialogue between Kesava (why a change of name?) and Arjuna come to my
mind, causing no end of joy.

Again and again does that most wondrous form of Hari arise to my mind,
generating great astonishment and endless thrills of joy.

Wherever there is Krsna, the Lord of Yoga, accompanied by Arjuna
wielding the bow--there reign good fortune, victory, prosperity and
sound policy. Such is my conviction.

The bow represents our eye-brows. This last chapter talks of three
divisions of various things. All these are useless, if you do not know
where is Krsna. By gazing at the nose tip and having faith in the Mark
between your two eyes, you will be communing with the Spirit inside
you. Therefore there is no need to pray to other deities as they are no
help to your communion with the Self; it can only be done by
meditation.

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