bhagvadgita
The Bhagavad Gita
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Bhagavad Gita verse 13.6
महाभूतान्यहङ्कारो बुद्धिरव्यक्तमेव च।
इन्द्रियाणि दशैकं च पञ्च चेन्द्रियगोचराः।।13.6।।
The field of activities (kshetra) is composed of the five great elements, the ego, the intellect, the unmanifest primordial matter, the eleven senses (five knowledge senses, five working senses, and mind), and the five objects of the senses.
This verse describes the components of the kṣhetra, or the field of activities, which is the material body and its associated phenomena. The five great elements are earth, water, fire, air, and space, which form the basis of the physical world. The ego is the sense of "I" and "mine" that arises from the identification with the body and the mind. The intellect is the faculty of discrimination and reasoning that helps us to make decisions and judgments. The unmanifest primordial matter is the mūla-prakṛiti, or the root cause of the material creation, which is also known as pradhāna or avyakta. The eleven senses are the five knowledge senses (ears, eyes, tongue, skin, and nose), the five working senses (voice, hands, legs, genitals, and anus), and the mind, which is the sixth sense that coordinates the other senses and processes the sensory information. The five objects of the senses are sound, form, taste, touch, and smell, which are the sources of pleasure and pain for the embodied soul.
The purpose of this verse is to help us understand the nature of the material body and its relation to the soul. The soul is different from the body and its components, which are constantly changing and subject to decay and death. The soul is the kṣhetrajña, or the knower of the field, who is the eternal Witness and experiencer of the activities of the body and the mind. The soul is not affected by the transformations of the body and the mind, but is entangled in the cycle of birth and death due to ignorance and attachment. The soul can attain liberation from the bondage of the material nature by Realizing its true identity as the part and parcel of the Supreme Soul, who is the Source and Controller of everything.
The Bhagavad Gita verse 13.6 is similar to some other verses from the Vedic texts, which also describe the components of the material body and its relation to the soul.
- Maitri Upanishad 6.34
यत्प्रवृत्तिभ्य उदेति जगत्प्रवृत्तिर्यदा स्थितेः।
स्थितिं यत्प्रति निवर्तते तदात्मानं विद्धि मे मतम्॥
Know that to be the soul, by which this world is pervaded, from which all activity proceeds, in which all things rest, and to which all things return.
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Please do visit my other Gita blog, on The Ashtavakra Gita here:
https://the-ashtavakra-gita.blogspot.com
The Bhagavad Gita tells us how to reach God but The Ashtavakra Gita paints a picture of what to expect once you REACH THERE!
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Verse 13.5 - Kshetra & Kshetrajna Yoga
ऋषिभिर्बहुधा गीतं छन्दोभिर्विविधैः पृथक् |ब्रह्मसूत्रपदैश्चैव हेतुमद्भिर्विनिश्चितैः ||
This has been sung by the sages in various ways, with different meters, and also by the words of the Brahma Sutras, which are based on reason and logic.
The meaning of this verse is that the subject of the field (kshetra) and the knower of the field (kshetrajna), which is the main theme of this chapter, has been expounded by various seers and sages in the past, using different poetic forms and styles. They have also been explained by the aphorisms of the Brahma Sutras, which are the authoritative texts on Vedanta philosophy, and which use rational arguments and evidence to establish the truth. This verse implies that the teachings of the Bhagavad Gita are not new or novel, but are in harmony with the ancient wisdom of the Vedas and the Upanishads, and are supported by sound reasoning and logic.
Some similar verses from other Vedic texts are:
- Rig Veda 1.164.20:
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते । तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥
Two birds of beautiful plumage, who are inseparable friends, reside on the same tree. One of them eats the sweet fruit, while the other looks on without eating.
This verse symbolizes the relationship between the individual soul (jiva) and the supreme soul (Brahman). The former is entangled in the fruits of its actions, while the latter is detached and merely witnesses the play of nature.
- Shvetashvatara Upanishad 6.19:
न तत्र सूर्यो भाति न चन्द्रतारकं नेमा विद्युतो भान्ति कुतोऽयमग्निः । तमेव भान्तमनुभाति सर्वं तस्य भासा सर्वमिदं विभाति ॥
There the sun does not shine, nor the moon and the stars, nor these flashes of lightning. How can this fire? He shining, everything shines after Him. By His light all this is lighted.
This verse describes the transcendental nature of Brahman, who is the source of all light and illumination. Brahman is beyond the reach of the senses and the mind, and can only be realized by the Grace of a Guru and the practice of meditation.
- Brahma Sutra 1.1.2:
जन्माद्यस्य यतः ।
From whom is the origin (of this world).
This sutra states that Brahman is the cause of the creation, sustenance and dissolution of the universe. Brahman is the Ultimate Reality, from whom everything proceeds and to whom everything returns. Brahman is the essence of all beings and the controller of all activities.
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The Bhagavad Gita Verse 13.4
तत्क्षेत्रं यच्च यादृक्च यद्विकारि यतश्च यत् |
स च यो यत्प्रभावश्च तत्समासेन मे शृणु ||
Listen and I will explain to you what that field is and what its nature is. I will also explain how change takes place within it, from what it was created, who the knower of the field of activities is, and what his powers are.
- The field (kshetra) refers to the body-mind complex, which is the object of perception and experience for the individual soul (jiva). The field is composed of the five elements, the five senses, the five organs of action, the mind, the intellect, the ego, and the three modes of material nature (gunas). The field is constantly undergoing change and transformation due to the influence of time, karma, and the gunas.
- The knower of the field (kshetrajna) refers to the Supreme Self (atman), which is the Witness and the substratum of the field. The knower of the field is distinct from the field, and is not affected by its modifications. The knower of the field is the same in all beings, and is the Source of Consciousness, Bliss, and existence. The knower of the field is also known as the Supreme Lord (ishvara), who is the creator, maintainer, and destroyer of the field.
- The nature (yadrik) of the field and the knower of the field is to be known by the process of discrimination (viveka), which is the essence of the path of knowledge (jnana yoga). By discriminating between the real and the unreal, the eternal and the temporal, the Self and the non-self, one can realize the true identity of the knower of the field, and attain liberation (moksha) from the bondage of the field.
- The change (yad-vikari) of the field is to be understood by the analysis of the causes and effects (karya-karana), which are based on the law of action and reaction (karma). By understanding the cause and effect relationship, one can overcome the ignorance (avidya) that leads to attachment (raga) and aversion (dvesha), which are the root causes of suffering (duhkha). By transcending the cause and effect cycle, one can attain the state of equanimity (samatva), which is the mark of a person of steady wisdom (sthita-prajna).
- The creation (yatah) of the field is to be traced to the supreme will (sankalpa) of the knower of the field, who manifests the field out of his own power (shakti) and energy (prana). The creation of the field is also a projection (vivarta) of the knower of the field, who appears as many (anekatva) due to the limiting adjuncts (upadhis) of the field. The creation of the field is also a play (lila) of the knower of the field, who enjoys the diversity (vicitra) of the field without losing his unity (ekatva).
- The powers (yat-prabhava) of the knower of the field are to be Realized by the practice of devotion (bhakti), which is the essence of the path of love (prema yoga). By cultivating the attitude of surrender (sharanagati), service (seva), and worship (puja) towards the knower of the field, one can experience his Grace (anugraha), protection (raksha), and guidance (nirdesha). By attuning oneself to the will (iccha), knowledge (jnana), and action (kriya) of the knower of the field, one can become his instrument (nimitta), representative (pratinidhi), and expression (abhivyanjana).
Similar Vedic texts:
- Yogavashishta 6.2.215.6:
मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान्|बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा ||
Having learnt the methods of Realization, expounded in this work which brings about direct intuition, even a child comes to Realize the Self.
This verse emphasizes the efficacy of the teachings of Yogavashishta, which are based on the direct experience (anubhava) of the self, rather than on the scriptural authority (shabda) or logical inference (anumana). The verse also implies that the realization of the self is not dependent on the age, caste, gender, or status of the seeker, but on the sincerity, earnestness, and intensity of the inquiry.
- Mundaka Upanishad 3.1.1:
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते | तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ||
Two birds of beautiful plumage, who are inseparable friends, reside on the same tree. Of these, one eats the fruits of the tree with relish, while the other looks on without eating.
This verse illustrates the relationship between the individual soul (jiva) and the Supreme Self (atman), who are compared to two birds on the same tree of the body. The individual soul is entangled in the fruits of its actions, which are of the nature of pleasure and pain, while the Supreme Self is detached and indifferent, witnessing the play of the individual soul. The verse also suggests that the individual soul can realize its identity with the Supreme Self, by turning its attention from the fruits of the tree to the other bird, who is its true friend and guide.
- Brihadaranyaka Upanishad 2.4.5:
यत्र नान्यत्पश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा | अथ यत्रान्यत्पश्यति अन्यच्छृणोति अन्यद्विजानाति तदल्पम् ||
Where one sees nothing else, hears nothing else, knows nothing else, that is the infinite. Where one sees something else, hears something else, knows something else, that is the finite.
This verse defines the infinite (bhuma) and the finite (alpam) in terms of the perception and knowledge of the Reality. The infinite is the state of non-duality (advaita), where there is no distinction between the seer and the seen, the hearer and the heard, the knower and the known. The finite is the state of duality (dvaita), where there is a separation between the subject and the object, the self and the other, the reality and the appearance. The verse also implies that the infinite is the source of supreme bliss (ananda), while the finite is the cause of suffering (duhkha).
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Bhagavad Gita Verse 13.3- Kshetra and Kshetrajna Yoga
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत ।क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम ॥
O scion of Bharata, you should understand that I am also the knower in all bodies, and to understand this body and its knower is called Knowledge. That is My opinion.
The verse introduces the concept of kshetra (field) and kshetrajna (knower of the field), which are the main topics of the thirteenth chapter of the Bhagavad Gita. The field refers to the body, mind, and senses, which are the objects of perception and action. The knower of the field refers to the individual soul, which is the subject of Consciousness and agency. The verse also identifies the Supreme Soul, or God, as the Supreme Knower of all fields, who is present in every body as the Paramatma, or the Supersoul.
The verse asserts that the True Knowledge is to understand the distinction between the field and the knower of the field, as well as the relation between the individual soul and the Supreme Soul. The verse implies that the ignorance of this distinction and relation is the cause of bondage and suffering, and the realization of this distinction and relation is the means of liberation and bliss. The verse also declares that this is the opinion of the speaker, who is none other than Lord Krishna, the incarnation of God.
-The verse reveals the essence of the Vedanta philosophy, which is based on the Upanishadic teachings of the identity of the individual soul and the Supreme Soul. The verse also indicates the path of Jnana Yoga, or the yoga of knowledge, which is one of the three main paths of spiritual practice taught in the Bhagavad Gita. The verse also suggests the importance of the Guru, or the spiritual teacher, who can impart this knowledge to the sincere seeker.
The following are three similar verses from Vedic texts, for context:
- From the Brihadaranyaka Upanishad (2.4.14):
अयमात्मा ब्रह्मैतदमृतमिदं सर्वं तदस्य नाश्यं तद्विजिज्ञासस्व तद्ब्रह्मेति ॥
This Self is Brahman. This is the immortal. This is all. That which is not subject to destruction is that. Know that as Brahman.
This verse identifies the Self, or the individual soul, with Brahman, or the Supreme Soul, which is the Source and essence of everything. This verse also affirms the immortality and indestructibility of the Self, which is beyond the realm of birth and death. This verse also urges the seeker to inquire into the nature of Brahman, which is the highest goal of human life.
- From the Mundaka Upanishad (3.1.1):
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते ।तयोरन्यः पिप्पलं स्वाद्वत्त्यनश्नन्नन्यो अभिचाकशीति ॥
Two birds, inseparable friends, cling to the same tree. One of them eats the sweet fruit, the other looks on without eating.
This verse compares the individual soul and the Supreme Soul to two birds, who are always together on the same tree, which represents the body. The verse depicts the difference between the two souls: the individual soul is engrossed in the enjoyment of the fruits of its actions, while the Supreme Soul is detached and merely witnesses the activities of the individual soul.
- From the Yogavashishta (6.2.215.6):
मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान् ।बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा ॥
Having learnt the methods of liberation, expounded in this work which brings about direct intuition, even a child comes to realize the Self.
This verse extols the efficacy of the teachings of the Yogavashishta, which are aimed at imparting the direct and immediate experience of the Self, which is the essence of Realization. The verse claims that even a child can attain this Realization by listening to the instructions of this work. The verse also implies that for a mature and qualified seeker, like Rama, the attainment of liberation is assured.
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Bhagavad Gita Verse 13.2
श्रीभगवानुवाच |
इदं शरीरं कौन्तेय क्षेत्रमित्यभिधीयते |
एतद्यो वेत्ति तं प्राहु: क्षेत्रज्ञ इति तद्विद: || 2||
The Lord said:
O Arjun, this body is termed as kṣhetra (the field of activities), and the one who knows this body is called kṣhetrajña (the knower of the field) by the sages who discern the truth about both.
The meaning of this verse is that the body is the instrument through which the soul performs various actions and experiences the results of those actions. The body is not the Self, but the field of action for the Self. The Self is the conscious principle that knows the body and its modifications. The Self is not the body, but the knower of the body. The sages who have realized the distinction between the body and the Self call the Self as kṣhetrajña, the knower of the field.
The purpose of this verse is to introduce the topic of the distinction between matter and spirit, which is the essence of Vedanta philosophy. The verse also implies that the Self is the same in all bodies, and that the Supreme Lord is the Supreme knower of all fields. The verse further suggests that the Knowledge of the Self and the Supreme Lord is the highest Knowledge, which leads to liberation from the cycle of birth and death.
The significance of this verse is that it teaches us to detach ourselves from the identification with the body and its pleasures and pains, and to realize our true nature as the eternal, blissful, and Pure Consciousness. The verse also inspires us to seek the guidance of the sages who have attained the Knowledge of the Self and the Supreme Lord, and to follow their instructions for attaining the same Knowledge. The verse also reminds us that the Supreme Lord is the Source and Controller of all creation, and that we should surrender to Him with devotion and love.
Verses in Yogavashishta that convey similar ideas as the Bhagavad Gita Verse 13.2 are:
अयं शरीरः संघातः पञ्चभूतात्मको गुणैः |
विकारी दुःखसंयुक्तः क्षेत्रमित्युच्यते बुधैः ||
This body is a composite of the five elements and the three modes of nature. It is subject to change and suffering. It is called the field by the wise.
अयं चिदात्मा सर्वत्र समो नित्यः सुखात्मकः |
विकारहीनो निर्मलः क्षेत्रज्ञो ज्ञानगोचरः ||
This Self is the Consciousness that is everywhere, equal, eternal, and blissful. It is free from change and impurity. It is the Knower of the field and the object of Knowledge.
एक एव परं ब्रह्म सर्वव्यापी सनातनः |
स एव क्षेत्रक्षेत्रज्ञः स्वमायया विभाव्यते ||
There is only one Supreme Brahman, who is all-pervading and eternal. He alone is the field and the Knower of the field, who manifests Himself by His own power of illusion.
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Verse 13.1 - Ksetra Ksetrajna Vibhaaga Yoga
अर्जुन उवाच
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च।
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव।।13.1।।
Arjun said:
O Keshav, I wish to understand what are prakṛiti and puruṣh, and what are kṣhetra and kṣhetrajña? I also wish to know what is true knowledge, and what is the goal of this knowledge?
The meaning of this verse is that Arjun is asking Krishna to explain the fundamental concepts of Vedanta, such as the nature of matter and spirit, the field and the knower of the field, the knowledge and the object of knowledge. He wants to know the essence of reality and the purpose of life.
The verse implies that Arjun is seeking the highest wisdom that can liberate him from the cycle of birth and death. He is not satisfied with the conventional knowledge of the scriptures, rituals, ethics, or morality. He wants to know the direct and immediate experience of the Self and the Supreme.
The verse also shows that Arjun is humble and eager to learn from Krishna, who is the Supreme teacher and the embodiment of the Absolute Truth. He addresses Krishna as Keshav, which means the one who has beautiful hair, but also the one who is the master of the senses and the lord of creation.
Similar verses from Vedic texts are:
- Yogavashishta 10.7
अहं च त्वं च विश्वं च विश्वस्य च परं पदम्।
एकं चैतन्यमात्रं हि विभाति विविधं यथा।।
I, you, and the universe, and the Supreme State of the universe, are nothing but one Pure Consciousness, shining in various ways.
This verse expresses the non-dual vision of reality, where the individual Self, the other, the world, and the Supreme Self are all manifestations of the same Consciousness. There is no difference or distinction between them, except in appearance.
- Ishavasya Upanishad 1
ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत्।
तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम्।।
All this, whatever moves in this moving world, is enveloped by God. Therefore, renounce and enjoy; do not covet anyone's wealth.
This verse teaches the attitude of detachment and contentment, based on the recognition of God as the innermost Reality of everything. It advises to renounce the sense of ownership and attachment, and to enjoy the gifts of God without greed or envy.
- Mundaka Upanishad 1.1.3
स निश्चयेन योक्तव्यो योगोऽनिर्विण्णचेतसा।सङ्कल्पप्रभवान्कामांस्त्यक्त���वा सर्वानशेषतः।।
One should practice yoga with firm conviction and unwavering mind. Having renounced all desires born of imagination, completely.
This verse instructs the aspirant to practice yoga, which is the union of the individual Self with the Supreme Self, with determination and perseverance. It also warns against the distractions of the mind, which create various desires and attachments, and urges to renounce them totally.
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Merry Christmas!
Dear Bhagavad Gita Community,
Merry Christmas to you all! On this joyous occasion, I would like to share with you some texts from the Bhagavad Gita and the Christian Theology that highlight the themes of peace and love.
The Bhagavad Gita teaches us that God is the source of all peace and love, and that we can attain these by surrendering to Him whole-heartedly. As Krishna says in Chapter 18, Verse 62:
तमेव शरणं गच्छ सर्वभावेन भारत |
तत्प्रसादात्परां शान्तिं स्थानं प्राप्स्यसि शाश्वतम् || 62||
Surrender exclusively unto Him with your whole being, O Bharat. By His Grace, you will attain perfect Peace and the eternal abode.
The Christian Theology also affirms that God is love, and that He has shown His love for us by sending His Son, Jesus Christ, to be our Savior and Lord. As John writes in his first epistle:
God is love. Whoever lives in love lives in God, and God in them. This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love. We love because he first loved us. (1 John 4:16-19)
Both the Bhagavad Gita and the Christian Theology invite us to experience the peace and love of God in our lives, and to share them with others. As we celebrate the birth of Jesus, who is called the Prince of Peace, let us also remember the words of Krishna, who is called the Lord of Love:
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि |
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शनः || 29||
One who is situated in Divine Consciousness sees the Self present in all beings, and all beings present in the Self. Such a person sees the same everywhere. (Bhagavad Gita 6.29)
May the peace and love of God fill your hearts and homes this Christmas and always!
With best wishes!
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Introduction to Chapter 13
The 13th Chapter of the Bhagavad Gita is titled Kshetra-Kshetrajna Vibhaga Yoga, which means the Yoga of Distinction between the Field and the Knower of the Field. In this chapter, Lord Krishna reveals the nature of the body, the soul, and the Supreme Soul, and how they are related to each other. He also describes the characteristics of a person who has attained the knowledge of the ultimate reality and the means to achieve it.
The body is called the field (kshetra) because it is the place where various actions are performed and their fruits are reaped. The soul is called the knower of the field (kshetrajna) because it is the conscious entity that witnesses and experiences the activities of the body and the mind. The Supreme Soul is the Supreme Knower of the field, who pervades and sustains all the fields and the knowers of the fields. He is the Source and the Goal of all existence.
Krishna enumerates the components of the field, which include the five elements, the five senses, the five organs of action, the mind, the intellect, the ego, and the three modes of material nature. He also lists the twenty qualities that constitute the knowledge of the field, such as humility, non-violence, purity, self-control, detachment, etc. He says that by cultivating these qualities, one can Realize the knower of the field, who is the same as the Supreme Knower of the field, the Brahman.
Krishna then explains the nature of the Brahman, which is beyond the dualities of existence and non-existence, cause and effect, and action and inaction. He says that the Brahman is the substratum of everything, the essence of everything, and the controller of everything. He also says that the Brahman is identical with himself, who is the object of devotion for the seekers of Realization.
Krishna concludes the chapter by stating that the one who understands the distinction between the field and the knower of the field, and the relation between the soul and the Supreme Soul, attains the Supreme State of being, which is free from birth, death, and suffering.
Some of the verses from the 13th Chapter of the Bhagavad Gita are:
ज्ञेयं यत्तत्प्रवक्ष्यामि यज्ज्ञात्वामृतमश्रुते |
अनादिमत्परं ब्रह्म न सत्तन्नासदुच्यते || १३||
I shall now reveal to you that which ought to be known, and by knowing which, one attains immortality. It is the beginningl-ess Brahman, which lies beyond existence and non-existence.
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह: || ८||
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च |
जन्ममृत्युजराव्याधिदु:खदोषानुदर्शनम् || ९||
Humility; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, and home; and even-mindedness amid pleasant and unpleasant events in life.
Similar verses from other Vedic texts are:
- Katha Upanishad 2.6.10
यथा प्रदीप्तं ज्वलनं पतङ्गा विशन्ति नाशाय समृद्धवेगाः । तथैव नाशाय विशन्ति लोकास्तवापि वाचां प्रविशन्ति सर्वे ॥
As moths rush into a blazing fire with great speed and are destroyed, so also these people enter your words and perish.
- Katha Upanishad 2.3.10
यदा पञ्चावतिष्ठन्ते ज्ञानानि मनसा ���ह ।
बुद्धिश्च न विचेष्टते तामाहुः परमां गतिम् ॥
When the five senses and the mind are still, and the intellect wavers not, that, say the wise, is the Highest State.
- Brahma Sutra 1.1.1
अथातो ब्रह्मजिज्ञासा ।
Now, therefore, there is a desire to know Brahman.
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Verse 12.20 - Bhakti Yoga
ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते । श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥
Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the Supreme Goal, they are exceedingly dear to Me.
This verse is the concluding statement of the twelfth chapter of the Bhagavad Gita, which deals with the topic of bhakti or devotion to the Supreme Lord. It summarizes the essence of the teachings given by Lord Krishna to Arjuna on how to attain the highest state of Bliss and Realization through loving service to Him.
The phrase "this nectar of wisdom" refers to the entire Bhagavad Gita, which is considered to be the essence of the Vedas, the sacred scriptures of Hinduism. The Bhagavad Gita reveals the nature of the Self, the world, and the Supreme Lord, and instructs the seeker on how to perform one's duties in accordance with one's nature and the will of God, without being attached to the results. It also describes the various paths of yoga, such as karma, jnana, and bhakti, and shows how they ultimately lead to the same goal of union with the Lord.
The phrase "have faith in Me" means to have complete trust and confidence in the Lord as the source, sustainer, and controller of everything, and as the ultimate benefactor and well-wisher of all living beings. It also means to accept His words as the highest authority and guidance for one's life, and to follow His instructions with sincerity and devotion.
The phrase "are devoted and intent on Me as the Supreme Goal" means to have an exclusive and unflinching love for the Lord, and to make Him the sole object of one's thoughts, words, and deeds. It also means to dedicate one's entire life and energy to His service, and to seek His pleasure and satisfaction in everything. It also means to renounce all other desires and attachments, and to consider nothing else as more important or valuable than Him.
The phrase "they are exceedingly dear to Me" means that the Lord is very pleased and delighted with such devotees, and that He reciprocates their love and devotion by bestowing His Grace and Blessings upon them. It also means that He considers them as His own, and that He protects them from all dangers and difficulties, and grants them the highest perfection of life, which is to attain His eternal abode of bliss and knowledge.
Similar verses from other Vedic texts are:
- Yogavashishta 2.18.35
यस्मिन्श्रुते मते ज्ञाते तपोध्यानजपादिकम् ।
मोक्षप्राप्तौ नरस्येह न किंचिदुपयुज्यते ॥
Having studied, understood and realized its philosophy, one does not stand in need of any other performance (askesis, meditation, mantra chanting etc.) for Realization of God.
This verse implies that the knowledge of the Self and the Reality, as expounded in the Yogavashishta, is sufficient to free one from the bondage of ignorance and suffering, and that no other means or practices are required for attaining the Supreme Goal of God Realization.
- Shvetashvatara Upanishad 6.23
यस्य देवे परा भक्तिः यथा देवे तथा गुरौ ।
तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥
To him who has the highest devotion to God, and as to God so to the Guru, to that great soul these truths, here taught, shine forth.
This verse emphasizes the importance of having the highest devotion to both God and the Guru, who is the representative and manifestation of God, and who imparts the knowledge of the Self and the Reality to the disciple. It also states that only such a devotee can comprehend and Realize the truths taught in the Upanishads, which are the essence of the Vedas.
- Vishnu Purana 1.19.84
यस्यानुग्रहतो विष्णुः प्रसन्नो भवति प्रभुः ।
तस्य सर्वाणि कार्याणि सिद्धिं यान्ति न संशयः ॥
When the Lord is pleased and gracious to anyone, all his actions are crowned with success, without a doubt.
This verse declares that the Supreme Lord, who is the source and sustainer of all creation, is the ultimate goal and benefactor of all living beings, and that by pleasing Him with one's devotion and service, one can achieve all one's desires and aspirations, both material and spiritual. It also assures that there is no doubt or uncertainty about the Lord's mercy and favor to His devotees.
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Verse 12.18 & 12.19 - Bhakti Yoga
समः शत्रौ च मित्रे च तथा मानापमानयोः ।शीतोष्णसुखदुःखेषु समः सङ्गविवर्जितः ॥१२-१८॥
तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥ १२-१९॥
He who is the same to foe and friend, and also in honor and dishonor; Who is the same in cold and heat, and in pleasure and pain, who is free from attachment. (18)
To whom censure and praise are equal, who is silent, content with anything, homeless, steady-minded, full of devotion — that man is dear to Me. (19)
The devotee of the Supreme Lord should be impartial to all living beings, and not be affected by the dualities of the material world. He should remain equipoised in all situations, whether favorable or unfavorable, and not be attached to anything that is temporary and illusory. He should be detached from the bodily conception of life, and identify himself as the Eternal soul, part and parcel of the Lord. Such a devotee is very dear to the Lord, and attains His supreme abode.
The devotee who is indifferent to both censure and praise from others does not depend on external validation for his self-worth. He is humble and does not seek fame or recognition.
The devotee who is silent does not engage in idle talk or gossip. He is mindful of his speech and uses it for the benefit of others. He also practices silent contemplation on the Self and the Supreme Lord.
The devotee who is content with anything is free from attachment and desire. He accepts whatever comes his way as the grace of God and does not complain or hanker for more. He is satisfied with the bare necessities of life and does not crave for luxuries or comforts.
The devotee who is homeless does not identify with any particular place or situation. He is not attached to his body, family, possessions, or status. He is a wanderer in this world, knowing that his true home is in God.
The devotee who is steady-minded is not disturbed by the dualities of life, such as heat and cold, joy and sorrow, gain and loss. He remains calm and composed in all circumstances, keeping his mind fixed on God.
The devotee who is full of devotion is constantly engaged in the service and worship of God. He loves God with all his heart, soul, mind, and strength. He surrenders his will to God and follows His commands.
Such a devotee is very dear to the Lord, because he has attained the highest state of bhakti, or pure love for God. He is a perfect example of a nishkama bhakta, or a selfless devotee, who does not ask for anything from God except His love.
Similar verses from Vedic texts are:
- In the Yajur Veda (40.8), it is said:
सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासीत । अथ खलु क्रतुमयः पुरुषो यथाक्रतुरस्मिँल्लोके पुरुषो भवति तथेतः प्रेत्य भवति स क्रतुं कुर्वीत ॥
All this is verily Brahman. From Him do all things originate, into Him do they dissolve and by Him are they sustained. On Him should one meditate in tranquility. For as is one's faith in this world, such one becomes on departing hence. Let one, therefore, cultivate faith.
This verse declares the oneness of Brahman, the Absolute Reality, and the origin, sustenance and dissolution of all phenomena in Him. It also instructs one to meditate on Brahman with a calm mind, and to cultivate faith in Him, as one's destiny is determined by one's thoughts and actions in this life.
- In the Yogavashishta (6.2.178), it is said:
अविद्याकृतबन्धानां विद्याकृतविमोचनम् ।विद्याविद्यात्मकं ब्रह्म विद्याविद्याविवर्जितम् ॥
Ignorance causes bondage, knowledge causes liberation. Brahman is both knowledge and ignorance, yet Brahman is beyond both knowledge and ignorance.
This verse explains the role of ignorance (avidya) and knowledge (vidya) in the bondage and liberation of the soul. Ignorance is the cause of identifying oneself with the body and the mind, and suffering the miseries of birth and death. Knowledge is the means of realizing one's true nature as Brahman, and attaining freedom from the cycle of samsara. Brahman is the source of both ignorance and knowledge, as He manifests Himself in various forms through His inscrutable power of maya. Yet Brahman is also transcendent, and unaffected by either ignorance or knowledge. He is the supreme reality, beyond all dualities and limitations.
- From Mundaka Upanishad:
य एवं वेद हितं त्यजति बहुनां साम्राज्यलक्ष्मीम् । स ब्रह्मणा सह मोदते तस्य तृप्तोऽश्नुते न कामकामी ॥
He who knows this, renounces here the merit of many a realm, He rejoices with Brahman, contented he enjoys, he is not a desirer of desires.
This verse states that the knower of Brahman, the Supreme Reality, renounces all worldly pleasures and rewards, even the sovereignty of many worlds. He is happy and contented with Brahman alone, and does not seek anything else. He is free from all desires, because he has attained the highest fulfillment.
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Verse 12.17 - Bhakti Yoga
यो न हृष्यति न द्वेष्टि न शोचति न काङ्क्षति ।शुभाशुभपरित्यागी भक्तिमान्यः स मे प्रियः ॥
He who neither rejoices, nor hates, nor grieves, nor desires. Renouncing good and evil, full of devotion, he is dear to Me.
The meaning of this verse is that the devotee who is free from attachment and aversion to the dualities of life, such as pleasure and pain, gain and loss, honor and dishonor, etc., and who has surrendered all his actions to the Will of God, is very dear to the Lord. Such a devotee does not seek any personal benefit from his actions, nor does he lament for any loss or hanker for any gain.
He is content with whatever comes his way, and remains steadfast in his devotion to the Lord. He does not judge his actions by their worldly outcomes, but by their conformity to the divine law. He is not affected by the good and evil results of his actions, but renounces them both, offering them to the Lord. He is thus free from the bondage of karma, and attains the Supreme Peace (the Peace that passeth all understanding!) and Bliss of the Lord.
Similar verses from other Vedic texts are:
- Yogavashishta 6.2.215.6:
मोक्षोपायानिमान्पुण्यान्प्रत्यक्षानुभवार्थदान् ।बालोप्यकर्ण्य तत्ज्ञात्वं याति का त्वादृशे कथा ॥
Having learnt the methods of Realization, expounded in this work which brings about direct intuition; Even a child comes to Realize the Self, what to speak of you who are like that.
This verse from the Yogavashishta praises the efficacy of the teachings of this text, which are based on the non-dualistic philosophy of Advaita Vedanta. It says that anyone who listens to and understands the methods of Realization taught in this text, can attain the direct Realization of the Self, which is the Ultimate Goal of human life. It implies that the seeker who is already endowed with the qualifications of discrimination, detachment, and devotion, can easily achieve this goal by following the instructions of this text.
- Mundaka Upanishad 3.1.4:
नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वृणुते तेन लभ्यस्तस्यैष आत्मा विवृणुते तनूं स्वाम् ॥
This Self cannot be attained by instruction, nor by intellectual power, nor by much hearing. He whom the Self chooses, by him the Self can be attained. The Self reveals His own Form to him.
This verse from the Mundaka Upanishad declares that the Self cannot be attained by mere verbal or intellectual means, such as listening to lectures, reading books, or reasoning. The Self is beyond the reach of the senses and the mind, and can only be realized by the Grace of the Self. The Self chooses the one who is sincere, earnest, and devoted, and reveals His own nature to him. The seeker who has purified his mind and heart, and who has surrendered to the Self, becomes fit for this revelation.
- Katha Upanishad 2.1.11:
नाविरतो दुष्चरितान्नाशान्तो नासमाहितः ।नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥
He who has not turned away from evil conduct, who is not tranquil, who is not composed; Who is not peaceful in mind, cannot attain Him by knowledge.
This verse from the Katha Upanishad emphasizes the importance of ethical and moral conduct, as well as mental discipline, for the attainment of the Self. It says that the one who is still engaged in evil actions, who is restless, agitated, and disturbed, who is not calm and serene in mind, cannot attain the Self by mere knowledge. Knowledge here means the intellectual understanding of the scriptures, which is not enough to Realize the Self. The seeker must also practice the virtues of truthfulness, non-violence, self-control, compassion, etc., and cultivate the qualities of concentration, meditation, and devotion, to prepare his mind for the Realization of the Self.
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Verse 12.16 - Bhakti Yoga
अनपेक्ष: शुचिर्दक्ष उदासीनो गतव्यथ: |सर्वारम्भपरित्यागी यो मद्भक्त: स मे प्रिय: || १६ ||
My devotee who is not dependent on the ordinary course of activities, who is pure, expert, without cares, free from all pains, and not striving for some result, is very dear to Me.
The meaning of this verse is that Lord Krishna praises the qualities of a true devotee who is detached from worldly desires and attachments, who is pure in mind and body, who is skillful in performing his duties, who is indifferent to the dualities of life, who is free from anxiety and sorrow, who renounces all selfish endeavors, and who is devoted to the Lord with love and devotion. Such a devotee is very dear to the Lord and attains His Grace.
This verse emphasizes the importance of nishkama karma, or action without desire for fruits, which is the essence of karma yoga, or the path of action. A devotee who performs his actions as an offering to the Lord, without any expectation of reward or fear of punishment, is liberated from the bondage of karma and attains the Supreme Goal of life. Such a devotee is not affected by the modes of nature, nor by the fluctuations of the mind. He is always situated in the transcendental platform of Pure Consciousness, which is the abode of the Lord.
This verse also reveals the nature of bhakti, or devotion, which is the highest form of yoga, or union with the Lord. A devotee who loves the Lord with all his heart, soul, and strength, and who surrenders to Him completely, is the most dear to the Lord and receives His special mercy. Such a devotee is not interested in any material enjoyment or liberation, but only in the service and pleasure of the Lord. He is always absorbed in the thought and glorification of the Lord, and he sees the Lord everywhere and in everything.
Similar verses from other Vedic texts are:
- Isha Upanishad, Verse 7
यस्मिन् सर्वाणि भूतानि आत्मैवाभूद् विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥
He who sees all beings in the Self, and the Self in all beings, he never suffers from delusion or grief, as he realizes the oneness of all.
- Bhagavad Gita 2.52
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च ॥
When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
- Yogavashishta 6.1
न विष्णोः प्रियतामायाति कर्मणा वा मनसा गिरा । वा विष्णुः प्रियतामायाति यद्यत्कृतं तस्य तदेव तत् ॥
One does not become dear to Lord Vishnu by performing actions, or by the mind, or by words. But whatever one does, that becomes dear to Lord Vishnu.
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Verse 12.15 - Bhakti Yoga
यस्मान्नोद्विजते लोको लोकान्नोद्विजते च य: |हर्षामर्षभयोद्वेगैर्मुक्तो य: स च मे प्रिय: || १५||
He who does not disturb anyone and who is not disturbed by anyone, who is equipoised in happiness and distress, fear and anxiety, is very dear to Me.
This verse describes the qualities of a devotee who is very dear to the Lord . Such a devotee does not cause any trouble to anyone, nor is he troubled by anyone (The meek shall inherit the world: Jesus). He is free from attachment, aversion, fear, and anxiety, which are the sources of misery in this world. He is balanced in all situations, whether they are pleasant or painful, favorable or unfavorable. He is always satisfied with the will of God and does not complain or hanker for anything.
The devotee who has such qualities is very rare and precious, because he has transcended the dualities of this material world, which are based on the false identification with the body and the mind. He has realized his true nature as the eternal soul, which is part and parcel of God. He has developed a loving relationship with God, which is the highest goal of life. He is always engaged in devotional service, which is the natural function of the soul. He is the best friend of all living beings, because he sees them as spiritual sparks of God and wishes all of them well.
The devotee who has such qualities is the most fortunate, because he has attained the Supreme Peace and happiness, which are not dependent on any external factors. He has the Grace and protection of God, who is the source of all opulence and beauty. He has the knowledge and wisdom, which are the light of the soul. He has the love and devotion, which are the sweetness of the heart. He has the bliss and ecstasy, which are the essence of the Spirit. He is the most attractive and charming, because he reflects the qualities of God, who is the reservoir of all attractiveness and charm.
Similar verses from Vedic texts, are:
- Bhagavad Gita 18.17
यस्य नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते | हत्वापि स इमाँल्लोकान्न हन्ति न निबध्यते || १८||
One who does not have the false ego, whose intelligence is not tainted, he does not kill, nor does he become entangled, even though he kills every living entity.
- Katha Upanishad 2.3.14
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः | अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते || २||
When all the desires that dwell in the heart are cast away, then the mortal becomes immortal, and attains Brahman even here.
- Yogavashishta 3.14
यस्य नास्ति स्वयं प्रज्ञा शास्त्रं तस्य करोति किम् | लोचनाभ्यां विहीनस्य दर्पणः किं करिष्यति || १४||
What can the scriptures do for him who has no wisdom of his own? What can a mirror do for him who is blind?
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Verses 12.13 & 12.14 - Bhakti Yoga
अद्वेष्टा सर्वभूतानां मैत्र: करुण एव च | निर्ममो निरहङ्कार: समदु:खसुख: क्षमी || 13||
सन्तुष्ट: सततं योगी यतात्मा दृढनिश्चय: |मय्यर्पितमनोबुद्धिर्यो मद्भक्त: स मे प्रिय: || 14||
One who is not envious but is a kind friend to all living entities, who does not think himself an owner of things and is free from false ego, who is equal in both happiness and distress, who is tolerant, always satisfied, self-controlled, and engaged in devotional service with determination, his mind and intelligence fixed on Me – such a devotee of Mine is very dear to Me.
These verses describe the qualities of a pure devotee of God, who is free from malice, attachment, egoism, and duality. Such a devotee sees all living beings as parts of God and treats them with kindness and compassion. He does not claim ownership of anything and does not identify with the body or the mind. He accepts whatever comes by the Grace of God and does not complain or rejoice in the changing situations of life. He is forgiving, content, and steady in his devotion to God, with his mind and intellect dedicated to Him.
These verses also imply that devotion to God is not a matter of external rituals or formalities, but a matter of the heart and the attitude. A devotee does not need to renounce the world or perform severe austerities to please God. He only needs to cultivate a loving relationship with God and serve Him with sincerity and faith. He does not seek any personal benefit or reward from God, but only His pleasure and love, like Sudama.
These verses also reveal that God is not partial or indifferent to anyone, but He reciprocates with His devotees according to their level of surrender and devotion. He loves all living beings, but He is especially pleased with those who love Him and follow His instructions. He bestows His grace and protection upon His devotees and guides them to the Ultimate Goal of life, which is to attain His eternal abode.
Similar verses from Vedic texts, are:
- Isa Upanishad, Verse 6
यस्मिन् सर्वाणि भूतानि आत्मैवाभूद् विजानतः । तत्र को मोहः कः शोक एकत्वमनुपश्यतः ॥
He who sees all beings in the Self, and the Self in all beings, he never suffers; because when he sees all creatures within his true Self, then jealousy, grief and hatred vanish.
- Katha Upanishad, Verse 6.14
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ॥
When all the desires that dwell in his heart are gone, THEN the mortal becomes immortal, and attains Brahman even here.
- Yogavashishta, Chapter 6.2.8
नाहं देहो न देही न जीवो न जगत्पतिः । अहं ब्रह्मास्मि सर्वं ब्रह्मैवाहमद्वयः ॥
I am not the body, nor the embodied, nor the vital force, nor the Lord of the world. I am Brahman alone, all is Brahman, I am non-dual.
All these verses emphasize the unity of the Self with Brahman, the Supreme Reality, and the need to transcend the illusion of duality and diversity. They also teach that the realization of this Unity leads to liberation from suffering and bondage, and the attainment of immortality and bliss.
However, the Bhagavad Gita verses also stress the importance of devotion to God (Bhakti), who is the personal aspect of Brahman, and the source of all existence. The Bhagavad Gita verses suggest that the highest form of Realization is not merely to identify oneself with Brahman, but to love and serve Brahman as the Supreme Personality, who is the ultimate object of love and the Supreme Goal of life. Brahma (ब्रह्म) is the name given for the Source Energy/Highest God, by Hindus. The Bhagavad Gita verses also indicate that God is not impersonal or indifferent, but He is the most intimate friend and well-wisher of all living beings, and He reciprocates with His devotees according to their level of surrender and devotion.
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Verse 12.12 - Bhakti Yoga
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते ।ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् ॥ १२-१२॥
Better than mechanical practice (of religion) is Real Knowledge; better than knowledge is meditation. Better than meditation is renunciation of the fruits of actions, for peace immediately follows such renunciation.
The verse is part of the chapter on Bhakti Yoga, or the path of devotion, in which Lord Krishna explains the different ways of attaining Him. He begins by describing the highest form of devotion, which is to love Him without any selfish motive, and to see Him in all beings. He then proceeds to explain the lower forms of devotion, which are based on various degrees of attachment and desire. He also gives the criteria for choosing the appropriate form of devotion according to one's temperament and qualification.
The verse compares four levels of spiritual practice: mechanical practice, knowledge, meditation, and renunciation of the fruits of actions. Mechanical practice refers to the performance of rituals and duties without understanding their significance or purpose. Knowledge refers to the intellectual comprehension of the scriptures and the teachings of the guru. Meditation refers to the mental concentration on the object of devotion, such as the name, form, or qualities of the Lord. Renunciation of the fruits of actions refers to the attitude of offering all one's actions to the Lord, without expecting any reward or result.
The verse states that each level of practice is better than the previous one, as it leads to a higher degree of detachment, purity, and devotion. The verse also states that the highest level of practice is renunciation of the fruits of actions, which brings immediate peace to the mind. This is because such a practice frees one from the bondage of karma, which is the cause of suffering and rebirth. By renouncing the fruits of actions, one surrenders one's will to the Lord, and becomes His instrument. Such a devotee attains the supreme state of bliss and union with the Lord.
The verse can be compared with similar verses from other Vedic texts, as follows:
- In the Katha Upanishad, Yama, the god of death, teaches Nachiketa, a young seeker, the secret of immortality. He says:
नाविरतो दुष्चरितान्नाशान्तो नासमाहितः ।नाशान्तमानसो वाऽपि प्रज्ञानेनैनमाप्नुयात् ॥ २.२४॥
One who has not turned away from evil conduct, whose senses are not subdued, whose mind is not concentrated, whose mind is not pacified, can never attain this Self by knowledge.
This verse emphasizes the importance of ethical conduct, sense control, mental concentration, and inner peace for the attainment of Self-knowledge, which is the ultimate goal of Vedanta.
- In the Yoga Sutras of Patanjali, the authoritative text on the science of Yoga, the eight limbs of Yoga are described. The last three limbs are dharana (concentration), dhyana (meditation), and samadhi (absorption). Patanjali defines them as:
तत���र प्रत्ययैकतानता ध्यानम् ॥ ३.२॥तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥ ३.३॥
Meditation is the continuous flow of the same thought or image of the object of concentration. Samadhi is when the object of meditation shines forth alone, as if devoid of the form of one's own Self.
These verses explain the nature and goal of meditation, which is to attain the state of samadhi, where the distinction between the meditator, the object of meditation, and the act of meditation dissolves, and only the Pure Consciousness remains.
- In the Yogavashishta, a philosophical text attributed to sage Valmiki, the dialogue between sage Vasistha and prince Rama is recorded. Vasistha teaches Rama the essence of Advaita Vedanta, which is the non-dual reality of Brahman, the supreme Self. He says:
अहं ब्रह्मास्मि ब्रह्मैवाहमस्मि ब्रह्माहमेवाहम् । अहं ब्रह्माहमखण्डबोधोऽहं ब्रह्माहमश्नुते ॥ ५.६०.१७॥
I am Brahman, I am indeed Brahman, I am Brahman alone, I am Brahman. I am Brahman, I am indivisible Knowledge, I am Brahman, I am Bliss.
This verse expresses the Realization of the identity of one's own Self with the Absolute Reality, which is the Source of all existence, Knowledge, and Bliss. This is the ultimate aim of Vedanta, to realize one's True Nature as Brahman.
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Verse 12.11 - Bhakti Yoga
अथैतदप्यशक्तोऽसि कर्तुं मद्योगमाश्रित: ।सर्वकर्मफलत्यागं तत: कुरु यतात्मवान् ॥ ११ ॥
If, however, you are unable to work in this Consciousness of Me, then try to act giving up all results of your work and try to be situated in the Self.
This verse is part of the twelfth chapter of the Bhagavad Gita, which deals with the topic of bhakti or devotion to the Supreme Lord. In this chapter, Lord Krishna explains to Arjuna the different types of devotees and the ways to attain Him. He also reveals the essence of bhakti as the surrender of one's mind and intellect to Him.
The meaning of this verse is that if one is not able to practice the highest form of bhakti, which is to constantly remember and serve the Lord with love (Constant Remembrance), then one should at least perform one's prescribed duties without attachment to the fruits of one's actions. This is also a form of bhakti, as it involves offering one's work to the Lord and accepting His Will as Supreme. By doing so, one gradually becomes free from the bondage of karma and attains peace and Self-Realization.
This verse also implies that one should not give up one's duties or actions, but rather perform them in a spirit of renunciation and detachment. This is the essence of karma yoga, which is the path of action for the purification of the mind. By renouncing the results of one's actions, one becomes free from the dualities of happiness and distress, success and failure, honor and dishonor, etc. One also becomes free from the egoism and pride that arise from the identification with one's body and mind. One thus becomes Self situated, or established in one's True Nature as the eternal soul, which is part of the Lord.
Some similar verses from other Vedic texts that convey the same message are:
- From the Yoga Vasistha (6.2.10):
यदा नास्ति फलाकाङ्क्षा तदा नास्ति च बन्धनम् । कर्मण्येव ततो युक्तो भवेदात्मनि निर्मल: ॥ १० ॥
When there is no desire for the fruits of actions, then there is no bondage either. Then one should be engaged in actions only, and become pure in the Self.
- From the Mundaka Upanishad (1.2.12):
परीक्ष्य लोकान्कर्मचितान्ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन । तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत्समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२ ॥
Having examined the worlds attained by the fruits of actions, the brahmana becomes dispassionate, realizing that there is nothing eternal in them. For the sake of knowing that, he should approach a guru who is well-versed in the scriptures and established in Brahman, with firewood in hand.
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