Bhagawad-Gita

Three types of Shraddha

Human beings somehow sense the universal values like truth, non-violence etc. but the clear-cut, sure, and affirmative explanation of these and other divine values is found only in Vedic scriptures; so studying scriptures and following its injunctions saves us from sin, and guide us on moral path. Also from scriptures, we understand that God is the inner eternal witness of all our thoughts and actions. Sri Krishna had advised Arjuna, at the end of sixteenth chapter, to follow scriptural injunctions while performing actions; after listening to Sri Krishna's advice, Arjuna asks a question at the beginning of seventeenth chapter: 'those people who have faith in their heart and who follow certain type of worship out of that faith, even though they are ignorant of correct scriptural injunction, what is their condition (निष्ठा nishtha) i.e. is it to be considered satvik (clear, pure, calm), or rajasik (desire impelled, active, restless), or tamasik (deluded, inert, dark)?'

@ शास्त्रविधिमुत्सृज्य shastravidhimutrujya & श्रद्धयान्विता shraddhayanvita - some have faith in scriptures but don't know the exact scriptural procedure and hence their performance of rituals is not as per scriptures; others know the scriptural procedure and also have faith in them but can't follow them in actual practice due to other work-pressures or laziness; still others have faith in some great sage or Guru and are fanatically attached to his/her conduct and thus sometimes disregard scriptural injunctions. All these people are intended in Arjuna's question; is their worship satvik or rajasik or tamasik?

In response to Arjuna's question Sri Krishna elaborates, in this chapter, the play of three gunas (satva, rajas, tamas) in various aspect of human life; these three gunas determine the conviction (faith/character) one has and to answer Arjuna's question, 'play of gunas' is important to understand. So Sri Krishna starts with: 'Listen from me the three types of shraddhas (dynamic faith), namely satvik, rajasik, and tamasik which the embodied beings have by their nature (स्वभाव swabhava).'
The nature of an embodied being is the residuum of his/her previous lives samskaras (thought-patterns); hence, 'shraddha of any individual is according to the mental disposition of that individual (his/her swabhava) and hence that individual itself is of that type. Satvika type people worship divine beings i.e. their nishtha is satvika, rajasika type worship yaksha, rakshasa etc. (supernatural demoniac beings), and tamasika type worship ghosts, ghouls etc.; some people perform austerity which is not sanctioned by scriptures; they do it with arrogance, egoism, force of lust & attachment and in such a manner as to hurt themselves, others, and 'Me' in their hearts! Such people are of evil determination.'

Sri Krishna now elaborates the characteristics of the three gunas in food, sacrifice, austerity, and charity; this is done so that spiritual aspirant is able to detect and give up tamasika and rajasika qualities which are evils ones and is able to develop satvika qualities which are divine in nature and help towards Moksha. He says, 'listen to the three-fold preferences, based on three gunas, among humans towards food, sacrifice, austerity and charity. A satvika mind prefers food which is pure, strengthening, energy & health producing, which brings joy & cheerfulness to mind and which is savory, oleaginous, substantial, agreeable to heart; a rajasika mind prefers food which is excessively bitter, excessively sour, excessively saline, excessively hot, pungent, dry, burning and which produces pain, grief, and disease. A tamasika mind prefers food which lacks essence, which is stale, tasteless, half-cooked, putrid, rotten, impure, and refuse. That yajna (sacrifice) is satvika which is performed as per scriptural injunctions and without expecting any results i.e. with only duty or spiritual devotion as motive. That yajna is rajasika which is performed for gaining results, and for ostentation; that yajna is tamasika which is performed without the main ingredients necessary for a yajna namely: faith, gifts, food-distribution, proper mantras & scriptural injunctions.'

After food and sacrifice, Sri Krishna explains different types of austerities: apart from being satvika, rajasika, and tamasika, austerity is also divided based on body, speech, and mind. Austerity of body involves cleanliness, celibacy, straight-forwardness, non-violence, worship of deities, Guru, saints etc.; austerity of speech involves speaking truth which is pleasant as well as beneficial and which does not hurt others, study of scriptures, recitation of hymns etc.; austerity of mind involves keeping it serene, pleasant, disciplined, pure, free from deceit, and steady, as also developing kindliness and honesty of motive (i.e. purity of resolve). All above austerities done with totality of positive attitude (dynamic faith) i.e. shraddha, with equipoise mind, and without expecting any results are called satvika austerities. These austerities done ostentatiously for name, fame, self-glorification are rajasika in nature and hence they become of temporary and uncertain results; austerities done adamantly and ignorantly by torturing one's body and for the purpose of hurting others are tamasika in nature.

@ मौनम् maunam - control of speech is achieved by control of mind; speech is categorised as वैखरी vaikhari (grossest), मध्यमा madhyama (subtle), पश्यन्ति pashyanti (subtler), and परा para (subtlest). Para speech is same as Self, pashyanti is indistinguishable from mind while madhyama is the associated with gross prana and being seed of vaikhari, it's separation from mind is discernable. Vaikhari is grossest; उपांशु upanshu japa is vaikhari speech but it is audible only to oneself while main vaikhari can be heard by others.
@ आत्मविनिग्रह: atmavinigrahah - control of mind specifically related to speech was defined above as maunam; now general control of mind is defined as atmavinigraha.

Next three types of charities are described: that charity which is given at holy places, on holy days and to people from whom nothing is expected in return (and who are incapable of return) with the feeling that 'to donate is the right thing to do' is satvika charity; in this type of charity, rules of appropriate place, time, and receiver are observed. That charity which is given reluctantly with an eye on return and with some result expected is rajasika charity. Tamasika charity is that which is given at wrong place, wrong time, to unworthy person, and with disdain.
After describing the three-fold division of food, sacrifice, charity, austerity, Sri Krishna describes the method by which these are to be connected to Supreme Reality; all the imperfections of these actions are eliminated by associating them with name of God. Sri Krishna says, 'it is well known that the name of Supreme Reality is three-fold: ॐ तत् सत् 'Om Tat Sat'; in ancient times Brahmanas (holy men, 'agent of action'), Veda (scripture, 'means of action'), and yajna (Vedic Sacrifices, 'action') were instituted based on this name of Supreme Reality. Hence the scriptural actions of Brahmins like sacrifices, austerities, charities were all started with the invocation of OM; and those actions of मुमुक्षु mumukshus, which they performed without expectation of any results, were all started with the invocation of 'Tat'. 'Sat' is used in following ways: to indicate good & auspicious, to fulfill something that is lacking, to convert evil into holy, and during auspicious ceremonies like thread-ceremony, marriage etc. The stability of mind during performance of sacrifice, austerity, charity is also referred by 'Sat'; those actions, which are done for the Supreme Reality, are also referred as 'Sat''.

Thus the question asked by Arjuna at the beginning of this chapter was dealt by Sri Krishna in an elaborate way by first pointing out the play of three gunas in human personalities and then it was pointed out that by associating karma with name of Reality (Om Tat Sat), the imperfections and shortcomings of karma are overcome. So, as asked by Arjuna, even if a person performs karma/worship without the knowledge of scriptures but with shraddha, then there is a remedy (Om Tat Sat) to overcome the short-comings/imperfections (occurring due to ignorance of correct scriptural injunctions) of that karma/worship. Finally Sri Krishna concludes the chapter by saying, 'the sacrifice done, austerity performed, charity given without shraddha is 'Asat' i.e. it will not give any result to the performer here on Earth or in other sphere of existence after death'.

Conclusion

In the second chapter, Sri Krishna had given the whole teaching of Gita in brief and it served as an introduction to the text; now at the end of Gita, in the concluding eighteenth chapter, He gives the summary of the text - and Sri Shankaracharya says in his commentary that this chapter is the 'gist of entire Veda'! Finally at the end of this last chapter Arjuna is completely free from ignorance. The chapter starts with Arjuna asking, 'I wish to know the true and separate meaning of the words संन्यास sannyasa (renunciation) and त्याग tyaga (abandonment or giving up).

@ Commentators describe the three adjectives used to address Sri Krishna by Arjuna in the first verse of this chapter as follows: महाबाहो mahabaho (lit. strong-armed) - one who is powerful and divinely enabled to dispel ignorance; हृषीकेश hrishikesh (lit. Lord of sense-organs) - one who is capable of granting sense-control; केशिनिषूदन keshinishudan (lit. killer of demon named Keshi) - one who is destroyer of desires in the mind which are deeply hidden and difficult the detect.
@ The words संन्यास sannyasa and त्याग tyaga are used in Gita at various places and its import varies slightly depending upon the context; following are some of the verses where these words occur and their import:
Chapter IV    verse 20:    sannyasa used for karmayoga
Chapter IV    verse 20:    tyaga used for karmayoga
Chapter IV    verse 21:    tyaga used for sannyasa
Chapter IV    verse 41:    sannyasa used for karma-sannyasa i.e. karmayoga
Chapter V     verse 3:     sannyasa used for sarva-karma-sannyasa
Chapter V    verse 12:    tyaga used for karmayoga
Chapter V    verse 13:    sannyasa used for Atmajnani (Self-Realised Being)
Chapter VI    verse 1:    sannyasa used for karmayoga
Chapter VI    verse 2:    sannyasa used for karmayoga
Chapter VI    verse 4:    sannyasa used for karmayoga
Chapter VI    verse 24:    tyaga used for karmayoga
Chapter IX    verse 28:    sannyasa used for karmayoga
Chapter XII    verse 6:    sannyasa used for karmayoga
Chapter XII   verse 11:   tyaga used for karmayoga
Chapter XII   verse 16:   tyaga used for sannyasa
Chapter XIV   verse 25:   tyaga used for sannyasa

Arjuna's question is due to the use of these two terms variously by Sri Krishna in previous chapters.

@ Objective definition of tyaga or sannyasa can not be complete; it's true definition depends on the subjective side i.e. on the inner consciousness of the performer of karma. Both - those who say karma being source of evil, should be given up and those who say karma should never be given up - give reality to phenomenon and thus are trapped in either hatred or attachment towards karma. Performing karma without attachment to it and its results gradually makes one fit to transcend the duality of subject-object phenomenon.

Sri Krishna replies, 'Some sages say that renunciation of all desire-prompted actions is sannyasa and some others say that giving up of all fruits/results of all actions is tyaga. Also some wise people say that all karma being source of evil, should be renounced while others say that one should never give up karmas such as sacrifices (yajna), charity, & austerity! Listen to my firm and determined conclusion about giving up of karma (tyaga): it is of three types (based on three gunas); sacrifices (yajna), charity, & austerity should not be given up but should be performed dutifully, without attachment, and without expectation of results; performed thus they purify the mind.'
Now the three types of tyaga based on three gunas is explained by Sri Krishna as: 'Scripture prescribed obligatory actions are not to be given up; giving up these actions under delusion is known as tamas tyaga. Giving up actions due to fear of physical pain is called rajasa tyaga; it does not give the result of true tyaga namely Moksha. Satvik tyaga is that in which obligatory actions are performed with a sense of duty and without attachment to them or their results.' One who is satvik tyagi, i.e. one who does not give up actions but performs them in detached and selfless manner, develops sattva guna (purity, clarity, discrimination) in mind and is fit candidate for Self-Knowledge; describing such a one Sri Krishna continues, 'That renunciate, whose mind is immersed in sattva, who is intelligent due to Self-Knowledge, and hence is free from all doubts doesn't get upset by unpropitious actions (desire impelled actions) and also doesn't get attached to propitious actions (selfless actions, spiritual practices). It is not possible for those with body-consciousness to renounce actions completely hence that person is called tyagi who renounces the results of action and not action itself. Those who do not renounce the results of action (कर्मफल karmaphala), receive results of actions after death either as desirable (higher spheres of existence) or undesirable (lower spheres of existence) or mixed (human birth); but tyagis are always free from such results. Vedanta has proclaims following five causes responsible for every action: body (basis of all actions), doer (agent of action), sense-organs (of perceptions and action, mind, buddhi), various processes (like movement of air through various parts of body), and divine forces (light, space, rain etc.); these five factors are behind every action - whether just or unjust - of body, mind, and speech; this being the fact, if one considers oneself (i.e. one's Self which is totally unattached witness) as the 'doer'/agent of action, then he/she is of unrefine (अकृतबुद्धि akritbuddhi) & perverted (दुर्मति: durmatih) psyche. On the other hand, one who has transcended ego consciousness, is of untainted mind and even if that person kills all the people, he/she is not bound by that action or its results (because he/she is established in unattached witness Self).'

@ सांख्य samkhya - here in verse 18.13 the word does not mean Samkhya Philosophy but Vedanta; here the word is used in same sense as it was used in second chapter. कृतान्त kritanta - the end of all कृत krita i.e. karmas - which happens due to Self-Knowledge or end of karma portion of Vedas (karmakanda) or that in which results of all karmas culminate; this is used here as an adjective for Vedanta
@ Three sins of mind - to think ill of others, to covet other's wealth, to think body is 'I'; sins of speech - to speak lies, to speak ill of others, to speak harshly, to speak out of turn; sins of body - to steal, to injure others, to have illegitimate relations etc.
@ हत्वापि स इमां लोकान् hatwaapi sa imam lokan - the action of killing is mentioned as Arjuna was unwilling to fight the battle due to emotional attachment and confusion. Also by mentioning the extreme action of killing, all other actions are naturally included. One who has realised the Self has no connection with his/her body-mind and hence no action ever touches him/her; the body-mind of such a one is already purified by spiritual practices of many lifetimes and as such is not only non-harmful to others but also whatever actions it performs in the world, are for the good of humanity. Past karmas (sanchit) and future karmas (aagami) are destroyed completely for Jnani; as to the current ongoing karmas (prarabdha), they are destroyed internally because of non-attachment and externally they are visible for others till the body lasts. In second chapter it was described that the 'Self can not be killed and can not be a killer', 'It is birthless and deathless' etc.; later in other chapters this was further explained by showing unattached nature of Jnani and his/her rising above all karmas, now here in last chapter, in this verse the topic is summarized and concluded in similar words; this is to make the conviction firm in spiritual aspirant's mind.
@ यस्य नाहंकृतो भावो yasya nahhamkrito bhavah - Self-Realised being do not have the 'doer-ego'/'agent-ship' in all the following three states: while the body is performing actions in phenomenon, while body is at rest without any action, and when it is in Samadhi.

Sri Krishna continues, 'Knowledge, object of knowledge, and knower are three causes of action (कर्मचोदना karmachodana) while instrument of action, action, and agent of action these three are the basis of action (कर्मसंग्रह: karmasamgraha).' The indivisible Reality is first ignorantly imagined into two categories: subject and object; once this false division arises, it leads to karmachodana in the form of knower (परिज्ञाता parijnata), known (ज्ञेयं jneyam), and relative knowledge (ज्ञानम् jnanam) - the impelling force for action; this further leads to karmasamgraha i.e. agent of action i.e. कर्ता karta, instruments of action i.e. करणं karanam (mind, senses), and activities - of which the goal is acceptance or rejection and which are highly desirable to the karta - i.e. karma. Out of this triad of knower, known, and knowledge, even if one is missing, then no karma is possible. The knowledge (ज्ञानम् jnanam), action (कर्म karma), and agent of action (कर्ता karta) are divided into three categories based on the three gunas (sattva, rajas, tamas); this is done by great Samkhya seers like Kapila. Sri Krishna next starts explaining this in detail.

@ Out of the six mentioned above in karmachodana and karmasamgraha, three - parijnata, jneyam, and karanam - are excluded from this threefold division based on gunas because parijnata and karta are same while jneyam and karanam are inert and also they can be considered included in jnanam and karma respectively.
@ Samkhya and Yoga philosophies are helpful in Vedanta and some of their conclusions, like the play of gunas in phenomenon & principles related to spiritual practices, are accepted in Vedanta but on the point of ultimate nature of the Self/Reality, Vedanta rejects their conclusions. Vedanta holds that the Self is neither karta nor bhokta and prakriti/maya is neither separate from Self nor is it real.

Sri Krishna says, 'that knowledge by which one undivided single Reality is perceived as manifesting in all beings and appearing as if divided into many forms, is called sattvika knowledge. That knowledge by which everything and every being, is seen as separate from each other and of different unconnected nature, is rajasika knowledge. That trivial knowledge which without logic or foundation in truth, clings only to a particular form or particular thing, is called tamasika knowledge. That karma which is ordained by scriptures, which is done without attachment or hatred, and in which there is no attachment to results, is called sattivka karma. That karma which is impelled by selfish desires, which is done with egoistic impulse, and which require lot of effort, is called rajasika karma. That binding karma which is undertaken through delusion and in which no heed is paid to the consequences such as loss of power & wealth, no heed is paid to one's abilities or potential injury to others etc., is tamasika karma. Sattvika karta (agent of action) is one who is free of attachments & ego, is endowed with determination & energy, and is not worried about success or failure of actions. Rajasik karta is one who is full of attachments, is eager to get fruits of action, is greedy for other's wealth while miser in spending one's wealth even for religious purpose, involves in actions which hurt others, is of internal and external impurity, and gets elated or depressed on account of success or failure. Tamasika karta is one who is undisciplined, crude, arrogant, dishonest, lazy, malicious, desponding, and procrastinating.'

Next, classification of buddhi (heart/intellect) and dhriti (fortitude/will/determination) into three types, based on three gunas, is described by Sri Krishna, 'That buddhi is sattvika which knows the difference between getting into action (pravritti) and withdrawal from action (nivritti), what is to be done and what is to be avoided, what is fear and what is fearless, what is bondage and what is freedom. That buddhi is rajasika which comes to distorted conclusion about righteous action (dharmam) and unrighteous action (adharmam), what is to be done and what is to be avoided. That buddhi is tamasika which is covered by darkness and which comes to perverted/opposite conclusion about righteous action and unrighteous action, in fact about everything.
That dhriti is sattvika which is the result of steady and deep meditation and which unwaveringly controls and directs mind, vital breath (prana), and sense-organs on righteous path avoiding unrighteous path. That dhriti is rajasika which makes a person assiduously pursue dharma (moral actions), artha (acquiring wealth) and kama (satisfaction of sensory cravings) - and that too with ever eager expectation of results of these pursuits. That dhriti is tamasika in which a stupid and corrupted mind clings to sleepiness, fear, sorrow and grief, anxiety and suffering, inebriation of sense-pleasures.

@ Some commentators point out that in earlier verses the three types of jnana and karta was discussed hence now discussing buddhi would be repetition since buddhi can either be taken as jnana or karta. The answer to this objection could be that buddhi and dhriti are specific modifications (vishesh-vritti) of psyche (antahkarana) while jnana discussed earlier was general modification (samanya-vritti) of psyche. Also others point out that that by buddhi, jnana-shakti (power of knowledge) of psyche is considered while by dhriti, its kriya-shakti (power of action) is taken.
@ Sri Shankaracharya in his commentary says that jnana mentioned earlier is a specific type of modification of buddhi and dhriti too is a specific modification of buddhi.
@ Some commentators explain the verse related to sattvik buddhi as: that buddhi is sattvika which knows that pravritti leads to karya ('produced result' and hence perishable) and thus to bhaya (fear) and ultimately to bandha (transmigration cycle); while nivritti leads to akarya (no result produced and hence imperishable, eternal) and fearlessness (being imperishable & ever-present) and ultimately to Moksha (Liberation from transmigration).
@ In human behaviour obstinacy is often mistaken for will; obstinacy is inflexible and incapable of accepting truth about any matter whereas will is flexible and capable to accept truth and change accordingly.

After explaining the three types of division for knowledge, action, and agent of action, now sukhah (happiness/pleasure), which is the result of action, is described of as three types according to three gunas: 'Now listen to threefold division of sukhah in which one rejoices due to practice and which ends in dukkhah (unhappiness/pain). That is sattvika sukhah which is the result of serene and calm buddhi; in the beginning is it full of sorrow (due to strenuous efforts required for austerities, renunciation, detachment, meditation etc.) but later it is blissful like nectar (once aspirant succeeds in keeping the mind pure and calm, peace and bliss of Self is experienced). That is rajasika sukhah which is the result of contact between sense-organs and sense-objects; in the beginning it is pleasant (as sense-pleasures are easily available and senses naturally run after them) but later it is poisonous and causes sorrow (as it destroys vigour, power, beauty, intelligence, memory, money and if indulged inordinately, it causes one to tread unrighteous path leading to hell!). That is tamasika sukhah which in the beginning as well as in the end produces delusion and is caused due to sleep, laziness, and heedlessness.' Spiritual aspirant should try to renounce rajasika and tamasika sukhah and should practice for sattvika sukhah. Sri Krishna now concludes this topic by saying, 'there is nothing on this Earth, neither in humans & animals nor in other objects (gross sphere of existence), nothing in heavens & gods (subtle spheres of existence) that is devoid of these three gunas of Prakriti.'

The tree of phenomenal existence was earlier defined in fifteenth chapter and also it was stated that the tree is to be cut with the sword of detachment. In the previous verse entire phenomenon including all souls were described to be made out of three gunas. Now a doubt may arise in spiritual aspirant's mind, that if everything is a mixture of three gunas, then how to get out of this phenomenon? How to attain Mukti? To dispel this doubt and also to summarise the teaching of Gita, Sri Krishna starts explaining various types of temperaments and how works associated with these temperaments - done with devotion to God/Self - gradually raise one's consciousness higher and higher, making oneself capable of supreme detachment and thus leading to Mukti. He says, 'The works allotted for Brahmana, Kshatriya, Vaishya and Shudra are as per their temperaments/inclinations (and which are best for their self-expression; which makes them easier to find & follow their 'Dharma'). Brahmana type of people are characterised by following virtues: control of mind and senses, purity (mental and physical), forbearance, straightforwardness, knowledge, experience of knowledge, faith and conviction in supreme Existence and Truth (aastikya buddhi/shraddha). Kshatriya type of people are characterised by: courage, energy, dexterity, brilliance, strong will, generosity, sense of lordship, not running away from battle. Vaishya type of people are characterised by: agriculture, protection of cattle, commerce; Shudra by: service.

@ The terms Brahmana, Kshatriya, Vaishya and Shudra are much maligned in last couple of thousand years; their true meaning is often lost due the wrong ideas, customs, interpretations etc. associated with them for centuries. They only mean the different temperaments invariably observed in any human society: some humans would have inclination for intellectual, spiritual pursuits etc., others for military, business, money-making etc., while still others for physical labour.
@ While humans, with these varied temperaments (gunas), are engaged in their corresponding works (karma), they can naturally express themselves and also grow spiritually without conflict with their tendencies. This is the purpose of Varnashrama Dharma of Vedic religion. In the course of time the basis for one's varna became genetic and thus lost its true purpose. See varnashrama
@ A Shudra observing his/her Dharma properly will attain to the same state of consciousness as that of Brahmana observing his/her Dharma properly.
@ The inclination/temperament of an individual (स्वभाव swabhava) is the result of actions done in previous births or it can be understood as manifestation of Prakriti/Maya of Lord.

After describing the karmas associated with four types of temperaments, Sri Krishna now begins explaining how these karmas can be used to progress spiritually and ultimately attain to Self-Realisation. He says to Arjuna, 'I will now tell you how people engaged in their respective natural karmas, attain to spiritual perfection; by worshipping ishwara - from whom this universe has come and who pervades this whole universe - through their karmas, they attain spiritual perfection. Better is one's own Dharma (i.e. whatever is dictated by one's own innate temperament), though imperfectly performed than another person's Dharma though perfectly performed; whatever is done by following one's own Dharma doesn't incur sin/impurity in mind. Spontaneous (natural/innate) karma (सहजं कर्म sahajam karma) for oneself (i.e. one's own Dharma), though it may be with some defect, should not be given up since all actions are always with some defect or other like fire associated with smoke.'
Then Sri Krishna says that one who has conquered his/her mind and from whose heart all external cravings have fallen off, such a one has perfect detachment in his/her buddhi while engaged in any field of life; he/she attains - through renunciation resulting from Self-Knowledge - to supreme state of non-doing (नैष्कर्म्य naishkarmya) i.e. his/her body-mind is functioning but he/she is internally totally devoid of any sense of 'doership'. Further He says, 'Learn from Me in brief how reaching such perfection while performing actions selflessly, the yogi reaches Supreme Brahman i.e. supreme Self-knowledge.'

After purification of mind and ability to abide in Self are achieved, how does further progress into permanent Self-Realization occur? Sri Krishna says, 'the person who is imbued with pure buddhi, has subdued body & senses with fortitude and courage, relinquished sense-objects i.e. has overcome their hold on oneself, abandoned attachment and hatred from mind; who lives in solitude, eats light food, controls fully body-mind-speech, who is ever engaged in meditation, who is possessed of dispassion; who forsakes ego, sense of power, pride, lust, anger, sense of possessions, and notion of 'me' and 'mine', becomes tranquil and fit for becoming one with Absolute Reality i.e. Brahman. His/Her inner disposition is blissfully tranquil and free from dualities of life like joy, sorrow, attraction, hatred, pleasure, pain etc.; hence he/she feels oneness with all beings and develops an outlook of equality towards all. He/She gets supreme devotion to Me and through that devotion knows Me i.e. My real nature (as Infinite Pure Consciousness-Bliss - the basis of phenomenon and also as phenomenonal appearance); thus knowing Me, he/she enters Me i.e. becomes one with Me.'

@ All experience and knowledge has its consummation in the highest knowledge i.e. Self-Knowledge or Knowledge of Brahman. Work done selflessly and for the Divine, purifies the mind and makes it capable for abiding in Self (कर्मजनित निष्ठा karma-janita nishtha i.e. ज्ञाननिष्ठायोग्यता jnana-nishtha-yogyata); such a mind gradually matures and is able to constantly abiding in the Self (ज्ञाननिष्ठा jnananishtha). Finally the mind becomes one with Self which is totally unconnected and untouched by phenomena i.e. It is totally devoid of any action (naishkarmya), hence this 'achievement' of mind is called नैष्कर्म्यसिद्धि naishkarmyasiddhi.
@ Indirect knowledge gained through scriptures about real nature of 'I' (परोक्ष-ज्ञान paroksha-jnana) does not immediately impart direct experiential knowledge of true 'I' (अपरोक्ष-ज्ञान aparoksha-jnana). Steps required for this journey are: earning jnana-nishtha-yogyata i.e. necessary inner purity and concentration through Karma-Yoga; then maturing of this into jnana-nishtha and finally full Self-Realisation (even in this final step it is observed that the jnana-nishtha matures from mild [मन्द-अपरोक्ष manda-aparoksha] to medium [अपरोक्ष aparoksha] to firm [दृढ-अपरोक्ष dridha-aparoksha]!). These steps correspond to the fourth, fifth, and sixth stages among the seven stages of jnana (सप्त-भूमिका sapta-bhumika) mentioned in Vedanta. This highest stage is referred as parabhakti (supreme devotion); it is devotion of a Self-Realised being; Sri Krishna had referred to this highest type of devotee in verses VII.16, 17, 18.

Further, 'The devotee who is always surrendered and dedicated to Me (i.e. Supreme Lord) and who always mentally dedicates all the actions to Me, attains to My Nature (infinite and eternal state of Brahman) by the steady, pure, and concentrated buddhi received through My grace. All difficulties and troubles in life, he/she overcomes based on the strength of union with Me. Due to ego, if you don't listen to My words, then you will perish.'
Here in this concluding chapter, now Sri Krishna picks up the thread from first chapter where Arjuna had said he will not fight; so Sri Krishna continues, 'if due to ego you say that you won't fight, then those would be meaningless words since your Kshatriya nature will impel you to fight. You are bound to the karma which is determined by your own swabhava (inherent tendencies); if through delusion, you refuse to act then your nature will force you to act. Supreme God resides in the hearts of every being and He controls them like a puppet on a wheel, by His Divine Maya. You surrender yourself completely and wholeheartedly to that God in heart and by His grace you will attain Supreme Peace and Eternal State. I have told you this profoundest and sacred knowledge; think over this thoroughly and act as you deem appropriate. Listen again to My profound words explaining the most supreme Truth; I am telling you this since you are dearest to Me and this is beneficial to you. Let your mind be tuned to Me (i.e. God) [jnana i.e. thinking aspect attuned to God], be My devotee [bhakti i.e feeling aspect attuned to God], let all your worship, sacrifices be dedicated to Me [karma i.e. willing aspect attuned to God], salute Me; then you will attain to Me, I make this true promise to you since you are dear to Me.'

Charama Shloka (Climax Verse)

Now comes the verse which is the climax of whole Bhagawad-Gita - the resounding conclusion of the teaching. Sri Shankaacharya has written extensive commentary on this verse as this verse is sometimes referred as चरम-श्लोक charama-shloka (climax verse):
सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज | अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुच: ||
'Renouncing all dharmas, surrender to Me; don't grieve, I will save you from all sins.'
From second chapter onwards Sri Krishna explained the highest Truth to Arjuna in various ways and also guided him to pursue selfless work as a way towards the Supreme. It is through the strength of virtuous character and selfless work that one develops spiritually, but for ultimate Self-Realization, one must transcend all duality of sin & virtue, pleasure & pain, heat & cold, subject & object etc. This is the complete vanishing of petty 'I' and merging in the Self. Hence here Sri Krishna is advocating this highest self-surrender. This surrender comes from supreme strength and not from weakness. Thus the entire Bhagawad-Gita is completed here; further verses deal with संप्रदायविधि sampradayavidhi (rules related to transmission of sacred knowledge through holy Guru-Disciple lineage), फलश्रुति phalashruti (result of applying this sacred knowledge in life) and Arjuna's declaration of attainment of Self-Knowledge.

Sri Krishna says, 'This teaching should never be given to anyone who has not done any spiritual struggle/austerity, who is not devoted to Truth/God, who does not render service (or is not ready to listen), and who derides Divine (for he/she being devoid of mental purity and maturity, can not understand it). Those who - with the pure motive of offering selfless service to Me - spread this supreme, sacred, and highest knowledge among My devotees, doubtlessly attain to Me (i.e. God/Supreme Reality); they are dearest to me forever. It is My firm opinion that one who studies this righteous and spiritual dialog between both of us, worships Me through ज्ञानयज्ञ jnana-yajna (sacrifice of Knowledge) and even one who listens to this dialog with a heart filled with faith and free from malice, becomes free from all sins and attains to noble spheres of existence.'
A true Guru always ensures that the disciple has understood the teaching fully and correctly; hence now, Sri Krishna checks whether Arjuna has grasped the teaching or not by asking him: 'Did you listen with attention to My teaching? Has it removed your ignorance and delusion?' To this Arjuna replies, 'O Lord, by Thy grace my delusion has vanished and my memory has become steady. Free from doubts, I stand here in front of you ready to follow your instruction.' With this the conversation between Sri Krishna and Arjuna in Gita ends; the confusion and delusion into which Arjuna found himself at the beginning of Gita was dispelled by the supreme wisdom imparted by Sri Krishna. Human soul (jiva) is in essence non-separate from God (Brahman) but owing to spiritual ignorance (ajnana) it deludes (moha) itself as body-mind complex; Guru's instruction acts as God's Grace (Ishwara prasaad) and dispels this delusion by awakening the memory (smriti) of real Self. Self-Knowledge thus destroys all doubts (sandeha).

Sanjay, the charioteer of King Dhritarashtra (father of Kaurava princes), had started the narration of Bhagawad-Gita from first chapter to his blind King with the help of divine sight received from Sage Vyasa; due to this divine sight, while sitting with Dhritarashtra in the royal palace itself (at Hastinapur), he could see and listen to the action-details on the far-away battlefield (at Kurukshetra). Now at the end of Gita he utters few verses as follows: 'thus I could hear the most wonderful conversation between Sri Krishna and great Arjuna which makes me horripilate with joy. This supremely profound dialog, which is Yoga itself, I listened directly from the Lord of Yoga (i.e. Sri Krishna) Himself, due to the grace of Sage Vyasa [in the form of Divine Sight]. O King! Remembering again and again this profoundly holy dialog between Arjuna and Sri Krishna, I rejoice every moment; also remembering repeatedly the extraordinary Divine Cosmic form of Sri Krishna, I am greatly wonder-struck and feeling of elation is experienced again and again.' After expressing his feelings of elation and wonder, Sanjay utters the last verse of Gita as, 'Wherever there is Sri Krishna - the Master of Yoga - and Arjuna, the archer, there surely reside prosperity, success, happiness, and steady ethical sense; this is my firm conviction.' Sri Krishna represents the energy of vision and Arjuna represents the energy of ethical action; when these two are present in any society or nation, there victory, prosperity, and steady policy will remain. The sublime teaching of Gita affected three personalities, who listened to it, differently: Dhritarashtra was unmoved and unimpressed due to his blind attachment to his sons, Sanjay was wonder-struck and elated but did not attain Self-Knowledge, while Arjuna conquered ignorance and gained supreme Self-Realization.

Thus ends the Practical Vedanta scripture which is useful for every human being always and everywhere. May it's study benefit all spiritual aspirants in their spiritual journey.

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| Om Peace | Om Peace | Om Peace |