this right at this point of time?
From the 1st chapter we
find that the message of Gita is for us, to follow our "Dharma"
which means do our duty. In spiritual language we call it
"Karma". Gita is therefore, known as Karma Yoga. Karma means
action while Yoga means the technique of performing the action perfectly.
As everything is God, even Karma is God. The realization, that Karma
itself is none other than God, takes us to higher levels of mind and
intellect, and we can make use of both of them to take our Karma to
Perfection. In the process, ego gets dissolved in self, which is but a
replica of God, and we are on the way to achieve higher goals in life.
This is Yoga.
In this chapter,
Krishna admonishes Arjuna first, for failing to do his Karma. Arjuna
then surrenders to him, and Krishna talks at length, bringing out most
important and forgotten ancient truths.
The chapter begins with
a narrative verse by Sanjaya, who informs us that seeing Arjuna in a
state of weak mind, with eyes full of tears, and grieving at the thought
of his own people having to die at his hands, Krishna came to his rescue.
of second verse
The second verse of
this chapter is extremely important from the point of doing one's Karma.
The meaning of this Sanskrit verse is, "Krishna said".
"O! Arjuna wherefrom these thoughts have come to you, at this
critical juncture? These are not good for those who want to have fame,
for those who are valiant, and also those desiring to go to heaven".
It should be noted that,
in His first verse, Krishna has not said anything about "Brahma"
or Supreme Consciousness of God. He knows, that in Kaliyuga, every
individual will be going
after wealth and fame. People who believe in hell and heaven will be
aspiring to go to Heaven after death. That will be the ultimate goal of
humans. Of course, there may be a few individuals who would want to go
beyond hell and heaven, to the abode of God. They may not care for
worldly pleasures. Money and fame may not interest them. They will be
aspiring for self realization first and God realization later. Yet this
will not be true for common people. They would like to have worldly
things to satisfy their senses. But what they seek will not be given to
them, if they fail to do their Karma perfectly. Krishna, therefore,
first speaks to all of us, through Arjuna, and says "O! inhabitants
of Kaliyuga, do you really know what you are doing? Is this action of
yours right at this point of time?"
Saint Dnyaneshwar has
written 20 verses in Marathi, explaining the inner hidden meaning of
this 2nd verse of the 2nd chapter. He has written, "Krishna asks
Arjuna, O! Arjuna listen, is this right what you are doing, at this
time? Think who you are, what is your status in life and what is this
that you are doing?"
At the end of last
chapter we have seen, that we have to come to the standard of Arjuna in
order to understand Krishna's words. Gita, as said before, is not a book
to be read once and forgotten, if one wants to be a strong minded person
and attain prosperity, happiness and salvation. The teaching of Gita, or
in other words, the saying of Krishna is to be put into practice in our
day to day life, so that we can change for the better. Years and years,
nay, lives after lives of thoughtless miscalculated and misdirected
actions have made us what we are today. The result is obvious. We are
far away from peace and bliss. It is high time we change, and this
change is possible by implementing in our routine life, what Krishna has
Krishna asks, "Is
this right at this time?" What a way to teach! What a way to bring
about the necessary change in human behaviour! "Is this right?"
Before we go deep into the hidden meaning, it is necessary for us to
understand what Karma is.
Karma means action.
Action implies movement. You are sitting quietly in your room. Your body
is still. There is no movement. You are inactive. Then you lift your
hand. Now there is motion. The inactive state is gone. Action has taken
place. This action is on physical level. Karma is not physical action
only. If it was so, all your actions i.e. karma will perish when the
body dies. Then there will be no rebirth, no meaning to the words mind,
intellect, ego and soul. But it is not so. Karma does not perish. It
bears fruit, and it is given to the individual who sows the seed and
nurtures the plant.
How do we take action
on physical level? Before any action takes place, something is set in
motion inside the body. You are driving your car. You are on your way to
supermarket to buy groceries. All of a sudden you take a turn and
instead of going to the market you go to visit a friend. Or you see a
telephone booth, and you stop to make a call. How does this happen?
There is some thought inside, which makes you take these unplanned
actions. Every physical action is preceded by conscious or unconscious
thought. In common language we say "thoughts arise in mind, or mind
thinks". Whatever the case may be, we accept the existence of mind
whose function is 'to think'. This mind is constantly in motion. It is
subtle and unstable. This motion is also karma, and this karma does not
perish. Physical karma perishes with the body, but mind's karma remains
with the mind. Similarly, intellect also performs action because it also
You are going to the
market. You get a thought to visit your friend. Now your mind
deliberates. It is in motion, wondering what you should do first. You
cannot take both actions at the same time. One must precede another.
Your intellect decides in favour of going to visit the friend first, and
you act accordingly. The intellect has performed Karma.
In the same way, the
senses also perform karma because they are in motion and, therefore, in
action. Hence karma is performed by physical gross body, subtle body i.e.
senses, mind, intellect and also speech.
The question that
Krishna asks is, "Is this action of yours right at this time"?
We have to ask ourselves this question, every time we think, speak or
act. Let us illustrate this by a few examples.
You are wronged by a
friend, knowingly or unknowingly. The karma performed by your friend
will return to him in the form of its bitter fruit, in due course of
time, appropriately chosen by God's Prakruti which is responsible for
this Universe. If you start having ill feelings, hatred and, bad
thoughts about your friend because you are hurt, you are doing Karma,
which in turn will surely bounce back to you. So when such negative
thoughts enter your mind, stop and ask yourself,
"Is this right
what I am thinking?" No, Sir or Madam, it is not right. These
thoughts will do you more harm than you can imagine. Firstly, this is
bad unwanted, uncalled for karma on your part and it will bring you bad
result.Secondly, it will drain your energy and make inroads into your
peace and happiness. You will be miserable. All the wealth and fame, you
may have, will not help you. Because money and fame will not come with
you, when your body dies; but certainly the karma done by you, will.
It is Sunday today.
Baburao is sitting in his easy chair reading newspaper. His son, 5 years
and daughter 7 years come to him and say,
daddy, there is a circus in town. Will you take us to see it?"
Baburao is busy reading.
please listen. We want to go to the circus. You take us."
we will go next Sunday. Now don't disturb me",says the father.
The children are happy.
They run to the kitchen and tell their mother, that next Sunday daddy is
taking them to see the circus. By evening all the children in the colony
come to know that Mangesh and Usha are going to the circus with their
father, next Sunday.
Week passes rapidly.
Next Sunday is dawned. Children get up early, even though the show is at
6.30 in the evening. They deliberate what to wear, at what time to leave
the house, what will they see etc. They are happy. Morning passes
quietly. After lunch Baburao takes a nap, and wakes up promptly at 3.00
p.m. It is time for him to go to his friend Rambhau's house to play game
of cards. It is a regular Sunday feature for him. That is his pastime,
as well as, unharmful entertainment. He won't miss it by any chance. As
he is getting ready to go, his wife says, "I hope, you remember,
you have to take the children to the circus show this evening."
promised them last Sunday. Don't you remember?"
I see. Look, why don't you take them?"
no, they want you. I can come but they need you. So come back by six
o'clock at the latest. I will get them ready." "Hm! will see", Baburao
He is deeply engrossed
in the game. Yet suddenly at about half past five, a bell rings in his
ears and he realises he has to leave now. But the game is interesting
and he would like to play more.'I can take the children for the night
show, or better still next Saturday or Sunday', Baburao's mind
deliberates. His intellect chips in, but finally it is the mind which
wins, and he decides to continue playing.
Krishna asks, "Baburao,
is this right what you are doing at this time?"
John and Peter are
friends. John says to Peter,
I am going to do some carpentry work at home this weekend, but I don't
have the tools. Can you lend me your tool kit?"
buddy. Since I am starting my work early morning, can I collect them
Friday night? I shall return them to you. Monday morning."
problem, John, come on Friday evening."
John returns happily
and plans how he is going to do his job. When John's back is turned, Pam,
Peter's wife, says to Peter,
"Pete, John is not
a reliable person. Nobody speaks good of him. I think you should not
lend him your tools."
"How can I tell
him no, now? But if you say so, we will see."
Peter and Pam plan a
weekend outing and they leave the house on Friday afternoon, before John
comes back from work. Peter knows at that time, that his friend will
come in the evening. Yet he goes out with his wife and children, locking
"Peter, is this right what you are doing?"
If Peter does not want
to lend his tools, it is alright. He could phone or see John and tell
him straightaway. John may be offended and annoyed but Peter's karma
will be appropriate and right. By behaving in the manner mentioned above,
not only he has offended and annoyed John, he has wronged him, and
performed a dishonest karma which will reflect back upon him in future
with a heavy hand, because he has spoiled John's weekend, and John had
trusted him. This is sin. To avoid this, all that Peter had to do, was
ask himself a question, "Is this right what I am doing?" And
then take the right action, which is driving to John's house and leaving
the tools in his house. This right action would be greatly appreciated
and would fetch its reward later.
In life, in our day to
day routine, we do many things, entertain innumerable thoughts, speak a
lot. All this is karma. We will save ourselves from committing sins, if
we ask this question and then discard that thought, that speech, that
action, which, in the heart of hearts, we know to be wrong. And then
take that action, entertain that thought or speak those words which are
right. God has certainly given us that much intellect to be able to
decide between right and wrong. That thought, word or action which will
harm other individual is wrong. It may be difficult to follow this rule
in beginning because, as said before, our mind is a product of many
right and wrong karmas of many past lives. We cannot change ourselves
overnight. But we have to make a start somewhere. And what better way
can we think of, other than this simple practice of asking ourselves
this multy million dollar question, and then doing what is right?
This is the beginning
of Gita, the first verse of Krishna setting us, the inhabitants of
Kaliyuga, on the right path. So remember,
this right at this point of time?
does not become you
In the third verse of
this chapter,Krishna says to Arjuna, "Partha (Arjuna) do not give
in to this degrading impotence. This does not become you. You are a
terror to the enemy. Throw away this despicable insignificant weakness
of mind and rise to the occasion."
All of us have some
status in life, and we try to raise it, not lower it. That is why we are
so scared about public opinion about ourselves. If we care so much for
status and position,then it is a must for us to know if any action of
ours becomes us or not. As one grows, one's responsibilities increase,
so does status. A person in forties and fifties cannot behave as a child
of 10 or 12. It does not become him. A respectable married man must not
flirt with another girl. It does not become him. Same principle holds
for our thoughts and words. As we grow old,we know that we must not
think ill, and be gentleman like to all others in our behaviour. Yet,
many times people think something, say another thing and act still
differently. Does this become us?
Why does this happen?
It happens, because mind loses its strength. It becomes weak and feeble.
Its reasoning power does not function. Intellect sleeps and mind
succumbs to petty delusions. The only thing to get ourselves out of this
situation, is to cast away this weakness of mind by thinking what is the
right action at that time, and then to take it.
Is not teaching of Gita
simple? In Kaliyuga, Karma, is the important matter. This world of ours
is also called "Karmabhoomi" means land to perform karma.
Hence it is essential that our Karma (thought, speech, action) must be
right at any given time.
surrender to Krishna
When Krishna thus
admonishes Arjuna, telling him that his action is not right, it does not
become him, and asks him to get rid of the mind's feebleness, Arjuna
starts pleading his case. In verses 4,5 and 6, he says, "how can I
kill my elders like Bhishma and Drona? Will I not sin if I fight them? I
would prefer to go away and beg alms. What good will happen if I have to
enjoy the kingdom soaked in their blood? I do not know what is good,
whether they should win or we should have victory. I will have no desire
to live, once all these get killed.
Then in verses 7 and 8
he laments and admits his inability to think clearly. He says, "I
am at a loss to know which is my right Dharma (action at this time). I
am your disciple. I surrender to you. Please tell me what I should do.
Even, after winning this war, I get all the kingly enjoyments, or if I
die and go to heaven to enjoy heavenly pleasures, this mental torture,
which is sucking my senses, will not go away." So saying, Arjuna,
as if resigned to fate, sat motionless in the chariot. Krishna smiled at
Arjuna, knowing fully how His own Prakruti, the energy which created
this Universe, plays with all creatures including humans, the most
advanced in mind and intellect. Then, from verses number 11 to 53, His
wisdom flows like a stream running blissfully, giving incomparable joy
to all those who stand on the banks and watch.
At this stage Arjuna is
in deep grief. He is not afraid to die. In fact he is willing and ready
to die so that his relations, standing in front as his enemies, may win
and enjoy worldly pleasures. Yet he is afraid of death, death of his
dear and near ones. He is very sure that they will be killed. He thinks
of future. He reasons in his own mind,'when they die, I will see them no
more. 'Die they must, someday; but why now and that too at my hands!'
This thought of their death has set panic in him.
We also get panicky if
a dear relative is in the clutches of death. When best of medicinal
efforts and the best medical attention does not yield fruitful results,
when a dear one is ill, we turn to God for help. Even those people who
do not believe in God, go to churches, Mosques and Mandirs to pray. Such
is the power and hold of death over human mind. When we get the news of
a dear one's death, all our actions stop, mind becomes numb and we
become functionless temporarily. The highest fear one has is that of
If you are driving with
your family and you happen to cross a few kilometres patch of lonely
forsaken road, you want to cross hurriedly, because you fear, "what
if there is a gang of robbers in the vicinity?" Supposing, such a
gang does exist and surprises you with choppers and swords, what will
you do? You will say, "please do not hurt us, take whatever you
want, but spare our lives."
This is because, once
death embraces you, what good is your house, cars, wealth and everything
else to you? You walk in the evening on a lonely road, you don't get
scared. But you will be scared to walk on the same road alone in the
middle of night. Why? There is fear lurking in the mind, that death may
be hiding somewhere in the form of a wild animal or a snake or a robber.
Life is so precious. Death puts an end to it, hence death is so dreadful.
Arjuna is in the grip of death-phobia, though it is the imminent death
of his dear ones that he is worried about. If he is to see sense and
cast way his mental weakness to get ready and perform his right duty,
this phobia of his must be removed first. Hence Krishna, in this chapter,
starts telling him what is death, who dies, who lives, who is it that
never dies and lives forever. Then he explains why human mind gets
affected, what is permanent and what is fleeting. Finally, he asks him
to shed his fear and do his duty which will earn him everything that one
craves for on this earth. He knew that Arjuna does not care at all for
worldly or heavenly wealth and pleasures, because so long as you are in
the bondage of Karma, you will have to undergo this cycle of birth and
death continuously. Arjuna wants to get rid of these Karmic bonds. So
Krishna tells him how his attitude should be when he performs his Karma,
so that he will not be bound by fruits of it and will ultimately come
out of this painful cycle.
Now, let us see what
Krishna has said, about death. Firstly he said, "Arjuna, stop
grieving. You are nursing grief for something which is not worth
grieving for. Wise and intelligent people never lament for the living or
The underlying meaning
is, those who are living will ultimately die some day. There is no sense
in grieving about them and saying, "What is the use of their lives,
their money and power? One day they will die and everything will be over
from them". Many people have this attitude and they are unable to
experience the joy of life, which material things can give. If you have
plenty of money, do not lament. "O! one day I will die, then what's
the use of this wealth to me?" Enjoy it. Be generous, help others,
make good use of your time and money, and be happy that you are in a
position to experience real joy. Do not grieve for the dead. If you
think that since they are dead, they are unable to enjoy life's
pleasures, you are wrong. You think that
way, because of your ignorance. You do not know what dies.
Then Krishna has
beautifully explained Death. Like a true Master, He has talked on this
subject. What has He said?
"There was never a
time when these people, including you and I did not live". When we
talk of life, what we see and understand is the physical body. We never
think of that something which lives in the body. That something is
referred to as Atma or Soul. In very simple language, this is called
energy. Everything that you see moving, is the result of this energy.
Plants and trees grow because of this energy. Seeds germinate; animals
and humans breathe because of this energy.
I am writing this book.
On physical level, it is my hand, a part of physical body that does the
work of putting words on paper. On astral level, it is the mind which
thinks and supplies the words. On intellectual level, it is the
intellect which decides what words to write. The ego behind, gives the
support. If this ego was running amok and was uncontrolled, if the
Dhrutarashtra and Duryodhana tendencies, which stand for negative energy,
were to dominate my astral body, I would be writing something else. At
this moment the astral and the physical bodies are at work. But who
makes them work? It is the energy within. This energy never dies. The
container, in which it is stored, changes but energy remains the same.
Electrical energy flows
from its main source through cables, and lies hidden in electrical
equipments and light bulbs or tubes in your house. The bulbs come in
various shapes and sizes. Some are attractive, some are ugly but the
energy in all of them is the same. The bulb that you see, can be broken
but the energy is always there. You say, "O! this light is gone,
the filaments in the bulb are broken. Then you replace the bulb, put the
switch on, and you get the light. The energy shines. This is the story
of light energy.
It is the same thing
with life energy. The body is the container that you see. The Atma or
soul is the energy which makes the eyes see, ears hear, tongue talk,
legs to walk and hands to work. This energy makes you prepare your
breakfast, using the capabilities of both your astral and physical
bodies. And you say, "I have prepared the breakfast." In the
same way you say "I gave you the money, " I was selected to
play from the city club", "I purchased this book",
"I travelled "I ate", "I drink" etc.
This "I" in each of above sentences is the energy
within. It makes the body work. This energy is always alive. It is there
before you were born and will be there after you die. Thus, This
"I" of yours is permanent. It never dies. What dies is the
physical body. Even the astral body composed of senses, pranas, sense
functions, the mind, intellect and ego never dies.
You live in a small
city and have a small house. Now your earnings have doubled. You want to
move into another house. You go on looking for one, of your taste. You
find one. You see that the price is reasonable and within your reach.
You sign the papers, pay the price, buy the house and one fine day, move
into it. You give up the old house and enter into a new one. In the same
way, one fine day you will give up this physical body of yours, and in
due course, enter into another one. But there is one difference. In this
case you cannot choose the next body. It will be given to you. Whether
it will be another human body or the body of another animal or a lowly
creature will depend upon your Karma. But all the same, the energy, that
is none else but You, will remain the same. You will never die.
Even this body
undergoes changes. From childhood it changes into youth, then into old
age and finally into another body. What does not change is this Atma, or
soul or energy which, in reality, is the "I" in you. Hence one
should not have fear of death. If sickness catches you, if old age makes
physical functions difficult, signifying that the end is near, if for
any reason you see death, remember there is going to be an unseen,
unnoticed change. This body will go, as it has served its purpose. You,
the person living in the body will soon get a new fresh body which you
can use, to do whatever you wanted to do in this body. Because, when you
leave the body, you will carry with you your astral body which will have
a complete record of your Karma, your intelligence, wisdom, desires and
so on. If you leave with a very high degree of intelligence, if you have
acquired some skills in any branch of science, art or sports etc., you
will carry them with you, because they will be safely stored in your
mind. If you have gained skill in painting, in next human life you will
be a born painter. You will start from where you had left. So where is
this fear of death coming from? It comes from ignorance. Ignorantly we
believe that "I" means this Physical body. Nothing can be
farther from truth. Yes, we have to understand one basic fact. We do not
know when the next human body we will receive. Because, that choice is
not in our hands. It all depends upon our Karma. That is the deciding
factor. Hence your Karma must be good. We will come to that later.
The question that crops
up now is, if "I" the Atma is different in all respects from
the body which we mistakenly identify as "I", then why this
"I" gets affected when body undergoes pleasure and pain.
In verse 14 Krishna
says, "Objects which cause pain and pleasure, happiness and sorrow
and the feeling of cold and hot etc., only affect the senses. These
feelings have beginning as well as end. They have no permanency.
Therefore, O! Arjuna, you bear them with courage."
objects, sense organs and mind
What are these objects?
What is their relationship with senses? How do they influence the
"I" in the body?
Objects are all things
which are perceptible to the five senses of knowledge. These senses are
sense of sight, hearing, touch, smell and taste. With the help of these
five senses of knowledge, mind gets to know, and becomes aware of things
in the world. e.g. A tree is an object of sense of sight. A rose flower
is an object of the senses of sight and smell. That which cannot come in
the ambit of any of these five senses, remains unknown to the mind. You
are sitting in your room. Suddenly you hear a very loud noise outside
your house. Your sense of hearing tells the mind that there is an
explosion somewhere. You go out and see. You see black clouds of smoke
arising from far side corner. You guess there is fire. You walk to the
scene and see a factory in flames. Now you know that there was an
explosion of some kind in the factory, as a result of which some portion
of the factory is on fire.
This knowledge acquired
by the mind, is because of the contact of outside objects with the sense
organs inside your body. The first contact of the object is with that
external part of the body which has a link with its associate sense
organ. Explosion creates noise which is the subject of identification by
the ears. Each sense organ has its own subject e.g. subject of eyes is
form, of ears is sound, of nose is smell, of tongue is taste and of skin
is touch. When the external part of the body catches the external
object, the awareness of the object is sensed by the respective sense
organ and the information is passed on to the mind. Senses are affected
by the objects. Mind becomes aware, only when it accepts the information
supplied by the sense organs. Mind could be miles away, lost in some
other thoughts, when a particular information is passed on to it by a
You have received a
letter from a very dear friend who lives in another continent, thousands
of miles away from you. You have read the letter and your mind digs deep
into its storehouse and brings on the surface, childhood memories of the
time you spent together. Your mind is lost in thought. It picturises the
old seemingly forgotten scenes. You have already put on some music on
your tape deck, and you are listening to it. Now the music is caught up
by your ears and the awareness is passed on to the mind. However, mind
does not accept it. In a short while, the tape gets over and the music
stops. You do not become aware of it. Because your mind was not in a
state to accept any information sent to it by the sense of hearing.
It is a common experience that when you are doing a job, you get
disturbed by outside noises, or sight when your eyes roam about. Then
you cannot concentrate on your work. Yet when interest in your work is
far more, if you really love what you are doing, so that your mind's
full attention is focused on the work in hand, you do not become aware
of anything else. People pass in front of your eyes, you see yet don't
see them. By that I mean, the eyes , the external body part, see them,
and instantly the information is passed by the sense of sight to the
mind. But as the mind is somewhere else, it does not accept the
information and hence you do not see. A friend calls you by name but you
do not respond. Later, when you stop your work he says "I called
you twice" "Is it?" you say, "Sorry, I did not hear".
The sense organ is a
direct powerful tele link between the external body part and the inside
mind. This organ is subtle. When it is not impaired, its only function
is to sense the objects. With this knowledge it is easy to understand
that feelings of pain and pleasure etc. are experienced first by sense
organs and then by the mind.
self or Atma
So far so good. Now how
does this inner self the "I" gets affected? Because the
"I" gets involved with the outside world through its energy.
It is the energy which runs through the mind and the senses as well as
the physical body.
This "I", in
spiritual studies, is called a WITNESS. He is a silent witness,
unaffected by anything that happens in the body. It is only when He
identifies, through its small ego, with the mind etc., that He feels
what the mind feels. This is called the soul's body consciousness. When
this consciousness is broken and soul consciousness is established, He
the "I" remains aloof, impervious to all body and mind
awareness. To Him pleasure and pain are the same. To Him there is no
happiness, no sorrow. He is in a state of His own. That state is bliss
or Anand which is beyond description.
Krishna says, in the
pursuit of the highest goal, you have to learn to bear these feelings of
the senses. With proper studies, mind can be made to detach from the
senses temporarily, so that during that period of detachment, it will
learn to ignore the awareness of any object brought to it by any of the
five senses. With constant practice this period can be extended, and
finally the mind can learn to detach itself from any sense, at its own
will. The next stage is to divert the mind slowly and steadily from
external objects to the inside fountain of energy, thereby losing the
body consciousness and gaining soul-consciousness.
Consider Atma or soul
like a huge Lake, and mind as a person sitting on its bank. When this
person is on the bank he sees, hears, smells, touches and tastes various
objects. At that time he is not aware of what is inside the lake. Yet he
has developed a liking to swim in the lake, to dive deep and remain
under-waters. So from time to time he takes a dive, swims, goes down and
remains underwater. During that period he is not aware of anything
happening outside. Slowly but steadily, with constant and regular
practice this man begins to love being in waters. His liking has turned
into love. As this love grows, he loses interest in everything else. He
spends more time underwater.
The mind, when it loves
the energy or the God within, gets detached from the senses. It wants to
be aware of only one thing, its object of Love, the God. If you can
achieve this, you are mentally detached from the object world, even
though you live in it, participate and act in it. This is the goal to be
achieved. But before that state is reached, you are bound to get
affected by happenings and events in the outside world. External objects
will be sensed by sense organs. The information or awareness
sensed, will be passed on to the mind. The mind will be conscious
of body and the knower, the doer, the Atma will be affected. He will
experience various feelings. There is no escape from it. Hence, Krishna
says, all you have to do is to ungrudgingly, silently bear what you
experience. Do not get unduly disturbed. Have the knowledge, that this
just a passing phase. Your goal is far away. It may not be reached by
you during this life, because your life span is predetermined on the
basis of your Karma. Yet this is a stage in your long drawn journey.When
this stage is reached, this body of yours will perish and you will get a
new body, a new house, depending upon your Karma. But in the next human
life, you will retain whatever you have learned, and will take over your
study further. One day, you will surely reach your goal.
Then in verse 15 Krishna says, "That "Dnyani" (one
who has self realisation), who is not affected thus by sense objects,
and treats both happiness and sorrow same, is eligible for Moksha (salvation)".
Self realization is a
must for those who seek to go beyond pain and pleasure. Common man is
very much affected by these opposite feelings which are paired together.
They are called "Dwandwas" meaning dual in nature. They are
paired together as pleasure and pain, happiness and sorrow, success and
defeat, gain and loss etc. because these opposites coexist in pairs, yet
only one is present at a time e.g. You feel happy when you buy your
first car. Every time you sit in your car, you feel comfort and
happiness. There is no presence of sorrow, yet it is there. If your car
meets with an accident, or if it is stolen, or if it puts you in lot of
expenses, your happiness goes away and its place is taken by sorrow.
You know great
sportsmen and women in tennis, or great footballers and cricketers. When
they play their best game and win, they are happy. But sometimes they
are outwitted and they lose and become sad. These dualities are a part
of nature. They have tremendous influence on human mind. We know this
and therefore, are anxious to keep the one and avoid the other. This
anxiety puts tension on the mind and the original calm is disturbed.
There is no peace. But the person who has realized the difference
between Atma and body, knows that he is not the body but is the energy,
the Atma, and will never die. He who realises that all these dualities
are illusionary phases like waves on an ocean, and therefore are not
worth turning one's attention to them, he can master them and he is then
eligible for Moksha. What is Moksha (salvation)? It means liberation
from the bondage of karma, and getting out of the cycle of birth and
Whether you care for
this freedom or not, you certainly want to have peace of mind so you can
really enjoy your life, the way you want it. You may like to indulge in
sensual pleasures, jump and swim in the lake of power, feel the taste of
wealth and ride on the waves of fame. You cannot do so if your mind is
so weak that it gets affected by these dualities. If pleasure elates you,
pain will surely knock you down; and remember where there is pleasure,
there is pain.
You buy costly jewellery. You are happy. You get pleasure in
wearing it and showing off in parties or social functions. Good, have
that pleasure. But do not forget, there is that possibility of your
jewellery being stolen or lost, which will bring out the pain which
coexists with pleasure. It will do you a lot of good, if you learn to
treat both the same and then live your life in real joy which does not
depend upon sense objects and sense feelings.
In this world there are
two things, real and unreal, or truth and falsehood. That which is
unreal or false can never become real, and that which is real can never
become unreal. Truth will always remain truth. Falsehood will disappear
some day. Considering this eternal rule, one should understand that,
this world, though appears to be real is not real, because it is
constantly changing. But the energy which makes it appear real and
change, is real and will never disappear.
The physical body
undergoes continuous change. Body cells degenerate and new ones are
formed. This is how growth takes place. But some day the degeneration
will become faster than the regeneration, and ultimately only the
degeneration process will work, signifying that the end of the physical
body is very near. Yet the energy causing this phenomenon will always be
there. That is real, while the seemingly real body is unreal. So what,
if the unreal goes away! The one who lives in the body is there forever.
Having explained the
difference and reality/unreality between the Atma and the physical body,
Krishna further tells Arjuna, the sovereign nature of Atma. In verses 19
to 25, He explains:
The soul or Atma never gets killed, because He is real; and He
never kills because He is not a party to any karma. He is just a witness,
an energy which is in every living being. So how can He kill and whom
will He kill. So this thinking of yours, that all these kith and kin of
yours will get killed by you is a myth. This is ignorance. You are this
Atma, presently residing in this body. This Atma means you or all these.
Kauravas will never die. Who will kill whom? Will one energy kill
another energy? You, the Atma and Duryodhana, the Atma are not
different. What is different is the outer physical body. House is
different but owner is same. House will collapse but owner will live.
The Atma is never born so how can He die? Yes, the body will be cut to
pieces, breathing will stop because the mechanism of body will cease to
function. Like the machine, which runs on electricity, stops when the
power is shut off, or when it develops a snag and becomes inoperative,
the body will stop functioning, when its operation develops a snag due
to the wound of your arrow or a sword. Yet the energy the Atma, the real
Duryodhana, will always live. This Atma, the real one is indestructible,
ever existing, original and invisible. He does not undergo any change
like the body does. If you realize this, you will know that you cannot
kill anybody. When you see any of your relatives die, as you say, what
will happen is that, the Atma in those bodies will leave and acquire
other bodies, in the same manner as one throws away old worn out
garments and wears new ones.
This Atma cannot be cut
or dissected, by any weapon, nor burnt by fire, nor moistened or wetted
by water, nor dried by the wind. In short, none of big elements, fire,
water, wind (Agni, Aap and Vayu) have any effect on Him. He is
unbreakable, insoluble, cannot be burnt or dried. He is everywhere,
everlasting, unchangeable, immovable and lives eternally. He is
unmanifested, unthinkable, unchangeable. So know Him thus and stop this
Then for those who may
not believe in the eternal status of Atma, Krishna continues and says,
that even if you believe that Atma is always born and dies for ever,
even then there is no reason for you to grieve over its death. Because
that which is born must die, and that which dies must be reborn. All
these living beings you see are in their middle stage. You do not know
what stage they were in before they were born, nor do you know in what
stage they will be after they die. So what is the point in lamenting?
Wise people do not lament on unknown and unknowable stages. Nobody
understands Him, because He is beyond the perception of the five senses,
hence cannot be comptrehended by the mind, not debated by the intellect. Yet He is there in
the form of eternal energy, and that He is you. He is Duryodhana and
Drona and Bhishma. So why express grief? He may live in any form, any
body, He cannot be killed hence grieving for the death of any other
creature is also pointless.
With this eternal
knowledge, the fear of death should vanish. Krishna then tells Arjuna to
stand up and fight fearlessly because that is his duty at that point of
time. It is immaterial whom he has to fight. The war is on and justified.
Duryodhana had done immense wrong and injustice not only to the five
cousins but to many people. His arrogance and autocratic rule harassed
many innocent people. Arjuna and his brothers championed the cause of
the down trodden and the oppressed. They were totally justified in
declaring war. Now there was no going back unless Duryodhana saw sense
and surrendered. But the war cry came from Bhishma, the army chief of
Kauravas. If Arjuna were to refuse to fight, it would mean he was scared
This war was a golden
opportunity for a "Kshatriya", a warrior whose Dharma (duty)
was to defend the poor, who had no means to fight any mighty tyrant.
Nothing was more sacred and sanctimonious to a Kshatriya. Arjuna and his
colleagues were very fortunate to have this opportunity. At this time,
if Arjuna was to retreat or run without fighting, his name would go down
in history in Black letters. Posterity would ridicule and shame him
down. They would spit on his pictures. He would not only go against the
Kshatriya-Dharma, he would not only lose all the name and fame he had
earned, but he would also be a sinner. All the Kauravas, including the
weakest of the weak soldier would scorn at him and say "Arjuna got
scared and ran away from the battle field". All his glory would
vanish and his status would be reduced to a non-entity in no time. Will
this not be more harmful than death? Men die for fame and honour,
because after their death people should talk highly of them. Arjuna had
earned fame which none other warrior had earned; and now he stood to
lose that and earn bad reputation.
Krishna explained this
to Arjuna and finally said, if you die, you will go to heaven and enjoy
heavenly pleasures. If you survive and win, you will enjoy worldly
pleasures and happiness, so now stand up and fight with a strong will.
After this advice comes
an extremely important and revealing truth in the verse no.38. Krishna
says, "Arjuna, regard the dualityies of happiness and sorrow, gain
and loss, victory and defeat as same, and then start your war action. In
this way you will not sin."
Doing one's duty, means
taking right action at the right time, is expected of humans. This would
pave the way to success and prosperity. But all the same, any action
taken with attachment which, in short, means fearing the defeat and
craving victory, abhorring sorrow and desiring happiness etc., would
result in Karmic bondage. The Atma will not be liberated from the chains
of this bondage. There would be no Moksha. Hence for the aspirants of
Moksha, the royal and only way to do any Karma is to just do it because
it is the right thing to do at that time, and not get affected by the
result of it.
When mind is not
attached to the result of Karmic action, the action does not create
bondage. Let us elaborate on this. The first lesson of Karma is to do
right Karma at any given time. Each karma is preceded by a desire. You
are sitting in your room. You desire to have a cup of coffee. This
desire arises because of deep rooted "sanskaras", the
accumulated unfulfilled and unended desires of past lives. Your desire
sets thoughts in motion. Karma starts. You go to the kitchen and make
yourself a cup of coffee. Your desire is, for that moment, fulfilled.
But it is not gone. You will feel like having another cup of coffee
after a few hours. The point to be noted is, that desires do not vanish
when fulfilled. They remain.
The principle here is
that behind every karma there is a desire. When karma or action starts,
desire rests for a while because the job is being done. To drink a cup
of coffee is a simple desire. In life we bear many complex and strong
desires. In order to take action, the desire must be strong. If your
coffee desire is not strong, you may not take action instantly. You may
wait for someone else to come and make coffee.
When desire transforms
into karma, the obvious thing that happens is, your mind remains
attached to the positive fulfilment of that desire by your karma.
Joseph is a good tennis
player. He enters a city tournament. His desire is to win the tournament
and to get the trophy. His mind is focused on the fulfilment of his
desire. He may win or he may lose. But because his mind is attached to
the end result, he is happy if he wins and sad if he loses. In the
meanwhile, he has been involved in many physical and mental actions. All
these are Karmas. They remain in the mind, become a part of it. Long
after the tournament is over, he can remember every little incident of
all his karmas, pertaining to that tournament. Even if he forgets some
minor details, the record of it is stored in the mind. These karmas
which do not leave the mind, create a bondage and the "I" or
Atma falls in the cycle of rebirth and death of the physical body.
If Joseph does not want
his karmas, resulting from this tournament, to create bondage, then he
has to keep his mind away from the result of each match he plays. He
does not have to give up his desire. On the contrary he must hold a very
strong desire to play and win. But when the desire gets transformed into
action, he must concentrate on action. He may need lessons from a good
coach. He may need to have regular physical exercise under the guidance
of an experienced teacher. He may need to have diet control and hard
practice. His mind must be occupied by one thought, how to play the best
game of his career, and not "I must win". The thought about
winning, should never enter his mind.
"Win or lose is
immaterial. I must play a superb game. Then, if my opponent plays better
then me, he deserves to win. My fault will be if I make too many
mistakes and play a substandard game," This must be his attitude.
With this frame of mind Joseph can concentrate on his game much better,
and then his karma, without attachment to the end result, does not
remain stored in His mind. When the final is over he feels satisfied
with his performance. Whether he wins or loses, he is happy, he played
excellent game. The Karma is done and gone. It does not create bondage.
Therefor, Krishna says,
before you start your Karma or transform your desire into action, know
it well that Karma has to be perfect. Concentrate your mind totally and
completely on what you have to do so that your actions turn out to be
the best ones. Never think of winning or success or gains etc. Leave
that to the unseen power. Remember, in life success and failure, gain
and loss are common accurances. Life is much more than these things.
These incidents, when they occur, have to be accepted. In course of time
you can get over them. If you hold them in your mind, you create a
Karmic bondage, and you give open invitation to untold misery. In spite
of having what you need to live a good, comfortable, trouble free life,
you live in discomfortand troubled waters. The fault is yours.
Hence, whether one
desires Moksha or wishes to have a prosperous and rich life with all the
luxuries thrown in, one must learn to do the Karma perfectly. And this
perfection means, hold a very strong desire which will prompt you to do
your Karma; then do all that you have to do, in the right way and enjoy
what you are doing, forgetting the result completely.
So saying, Krishna told
Arjuna, "Look, Partha (Arjuna), what I have told you is called
"Sankhy-Yoga", now I will tell you "Buddhi-Yoga."
The word Sankhya
could be derived from the root Sankhya which means
(a) war or (2) numbers. "Yoga" means (a) skill or (2)
to get something which you need but you do not have
therefore, mean that this is something which Arjuna needed in that war
to perform his duty and Krishna gave it to him. Or it could mean that
the verses numbers 11 to 38 tell Arjuna the skill to fight the war so
that even while he does his duty, his Karma does not create a bondage.
Arjuna needed this advice and Krishna gave it to him in the war.
has no relation with the science of "Sankhya advocated by "Kapila-muni".
From verses nos. 40 to
53 Krishna has explained "Buddhi Yoga", which means the
correct use of intellect in performing Karma so that Karmic bondage is
not created. When an individual acts according to his Dharma, i.e. when
intellect is properly used in every Karma, it protects one from greatest
fear, which, of course, is that of death. Also if any Karma done, as per
this Dharma, does not get complete, there is nothing lost.
use of intellect
The essence of this
Yoga is, determined attitude in performing Karma. The intellect is to be
directed and centred on the Karma being performed, so that the mind does
not go astray. It is a common experience that, while doing any work, the
mind wanders about. If you are cooking, you do not have to pay attention
to your Karma, because its a routine job for you, and all your actions
take place automatically, without thinking. So the mind, which cannot
remain idle even for a split second, wanders. All sorts of thoughts
enter into it. This wandering of mind also occurs when you are
doing some important responsible job.
Suppose you are at work
or at your studies. You have some important work or book in your hand,
and you need to concentrate. You had an argument in the morning or the
previous day with your spouse or a fiancee. The incident is over. Today
is a brand new day. But as you do your work or study, your mind, without
taking your permission, wanders away and starts thinking or musing about
that incident. This happens all the time. The reason for this happening
is that you have interest in your spouse or fiancee, and you feel bad
about the argument you had. In a like manner, we are interested in many
things. When we have to do a job, if we do not have interest in it, the
mind will stray away and pick up any one of the thousands subjects
stored inside, and start musing. This wandering of mind creates waves,
which disturb peace, and we are, therefore, in a constant state of
agitation. There is no way to experience the inner bliss because we
ourselves have blocked it.
To control the aimless
wandering of the mind, there is the intellect which stands superior to
mind. Mind deliberates whereas intellect decides. Mind raises doubts,
intellect solves them. Mind plans hundreds of ways, intellect selects
and directs which way to go.
Yet, if you take a good
careful look at human behaviour, you will notice that mind overpowers
intellect, because it wants to indulge in pleasing the senses. Suppose
you are doing some important work at home. You have decided to finish it
in one day. You know that if you put in eight hours of work, your job
will be done. You have done part of the work and your neighbour comes to
tell you there is a good football game in the town. He has two tickets
and he is going to watch it. He asks you if you would like to go with
him. You are a football fan. The sense of hearing has conveyed the
message to the mind. There is a dormant desire in you to watch football
game if an opportunity presents itself. Now your mind deliberates. It
"Its a good opportunity. I would like to go." Intellect
asks, "What about this work you started? You can go, but is it
right? Do you really have to go and watch the game? Can you not do
without it? "Mind: "I suppose so, but what's so important in
this job. It can wait."
In this way, mind
argues and talks in favour of fulfilling the desires which please the
sense organs. If your intellect is weak, it would be overpowered easily
by the mind. Then what happens? You leave the job and go. But if you use
the entellect rightly, it will shut up the mind and you will tell your
friend. "Many thanks, but I am sorry. I must finish this job today."
There are many instances when intellect falls behind and
sense-desires win. Krishna says, make use of your intellect, direct it
to the Karma in hand, let it steer the whole show. Originally you had
the desire to do that job. Your mind was in action at that time. You
transformed the desire into action. Mind's function for that particular
job is over. Now let the intellect be in the driver's seat, and see how
best the job could be done. Let the mind function under the guidance of
intellect. No more thoughts, "about will the job be good or bad
etc.?" Only thoughts you should entertain, will be how to do the
job. When "Buddhi" or intellect is one pointed, trained on the
job in hand, there is no conscious attachment to the result, and the
Karma becomes bondage free. Those who do not have one pointed intellect,
are in a bad situation because their intellect divides itself into many
If you are seeking
Moksha and the ultimate peace, then you have to go beyond the beaten
path. Study and following Vedas, will lead you to heaven where, you can
have heavenly pleasures. The ultimate goal of human life, according to
Vedas, is to achieve a place in Heaven. But once you finish your
allotted quota of heavenly pleasures, you have to come down on this
Karma bhoomi and get into the cycle. There is no escape from it. The
only way to come out of this birth-death-birth cycle is to use your
intellect and do your Karma.
Vedas are bounded by the three Gunas viz.; Sattwa, Raja and Tama.
"Sattwa" means holy, pious, honourable and of superior status.
"Raja" means motion, instability and tendency to enjoy
pleasures of the senses through sense objects. "Tama" means
anger, inaction or action without the use of intellect, sleep, lithargy
and bais attitude.
All three "gunas"
or qualities have some
effect or the other on every Karma, be it the most noble Karma of
performing "Yagna" as per Vedas. Hence these Karmas create
bondage. Krishna says to Arjuna, "Arjuna, go beyond these three
gunas. Let your Karma be not tainted by them. This is possible if you
let your intellect be one pointed."
"As a human being,
the only thing you are allowed to do is Karma. That is your right. You
cannot do anything else because everything that you do (thought, speech,
action) becomes your Karma. Also every Karma yields some result or
fruit. You have right to do
a Karma but you do not claim its fruit as a matter if right. Therefore,
do not do any Karma with your mind set on its fruit. At the same time do
not refrain yourself from performing any Karma."
This is the essence of the verse no. 47 of this chapter. Why do
we have the right to do Karma but no right to its fruit? To understand
this, we will see how the Law of Karma works.
You are working in an
organisation. You get a fixed salary every month for the work you do.
Your hours of work are 0900 to 1700, with 30 minutes lunch break. Since
you are paid for your work, you have accepted the job. It is your duty
to work from 0900 to 1700 except during 30 minute break. If you make it
a habit to report 10 to 15 minutes late every day and also indulge in
whiling away your time, leaving the work aside, then your Karma is not
done correctly. You will be paid your salary at the end of the month. If
you think, that is the fruit of your Karma, you are wrong. Yes, that is
the fruit of your labour, but Karma is different. It looks at how you
are doing your job".
If you do not work the
agreed hours, you are cheating, which itself is a bad Karma. If you talk
to your colleagues ill about your superiors, or even think ill of any of
them for any reason, that is taken note of. Remember, all thoughts,
words are Karma and they are recorded in the mind. When this life is
over, and you, the Atma, leave, you are bound by your Karma. Before you
are given a new body, all your Karma is judged. Your abuses, your
cheating, your dishonest behaviour is all considered as bad Karma and
the fruit of the Karma tree planted by you is decided upon by Prakruti.
That is the reason Krishna says, you have no right to the fruit because
all your actions meaning, thoughts, spoken and unspoken or written words
are checked and judged for their good or bad rating. So if you are nice
to your friend when you meet him or her but talk ill behind or think ill,
then you are doing bad Karma for which you have to pay dearly.
A patient is brought to
a hospital for an emergency operation. The surgeon, who is to operate
upon the patient, sees him in the operating theatre. He notices that the
man lying on the table under anaesthesia is his enemy. The surgeon does
not like this man yet he operates upon him. He even wishes the patient
to die. Yet the doctor in him does a good job and the patient survives.
Doctor's Karma was not entirely good. Physical action was excellent
Karma, but Karma done by the mind lacked sincerity and was full of
malice and hatred. It was bad Karma and so it will be recorded in his
own mind and judged accordingly when time comes to decide how his next
life should be.
Suppose the surgeon,
who has this patient on the operating table, has never seen him before.
He wants to perform a good operation. He does his best, wishing and
praying all the while that his patient should survive and be completely
alright. Unfortunately, the patient dies. His time is up. The doctor
does not spare any effort, he is not negligent, yet he cannot save the
patient, who dies on the operation table. Doctor's Karma was without
blemish. His mental, intellectual and physical actions were all noble
and good. Death of the patient does not go against the Doctor when his
mind's logbook is read when he dies. He will be given a reward, as a
fruit of this Karma.
In this way all our
thoughts, words, actions form Karma. Each Karma is automatically
recorded in the mind because it has to originate in the mind before it
goes out as a word, or as a physical action. So, my friends, never never
be dishonest, do not lie, do not cheat, do not hold hatred or grudge
against anybody. If you do, you will most assuredly have to pay for it.
way to do karma
The best way to live
therefore, is do your right duty, concentrate totally on your job, not
letting the mind to wander away and have feelings of affection, love,
gratitude towards others, even if they are not good to you. They will
receive the fruit of their Karma, you will receive yours. Because, once
your body dies, definitely you get another one. This cycle will go on
until you realize that there is something higher than this cycle and you
wish to come out of it. Then you can stop unwanted thinking, make
correct use of intellect and be sure that every single Karma is done in
the right way.
The next step is to
dissolve the "I" in every Karma. When you say "I"
did this job, you are right if you did it. That is accepted but if you
have a complex in your mind that the ownership of the job is yours, then
you are taking upon yourself all that Job-Karma entails. You will be
receiving the fruit of the Karma. But when your attitude is, that you
are just doing your duty, and in your mind you do not own the doing of
the job but believe it to be God's doing, you pass on that Karma to God.
It is not easy to do so. It becomes possible only if your intellect is
pointed to God, the higher self.
You have to have same
attitude to end result of your job. If it is successful do not get
hyper; if it is a failure do not become sad. Keep your mental poise
balanced, same in both cases. This is called equality of intellect. This
is the Buddhi Yoga.
Karma which is
performed without the application of intellect (wisdom or Buddhi) is
always lower in rating than that done with intellect. In this, the
intellect, is used in two ways. Firstly, to shut out all other sundry
and useless thoughts from the mind, thereby stopping its meaningless
wandering and secondly to keep the mind away from getting attached to
the fruit of the Karma. Without using intellect in this way, all Karma
ends up in attachment and results in Karmic bondage.
This method of doing
Karma is the best of all and also skilful. It keeps one away from both
sin and good deeds. Krishna said to Arjuna thus, and advised,
"Arjuna, try to follow this method. Use your intellect in all your
Karmas. Wise persons, get rid of thoughts like what will they get, will
they be successful etc., which show attachment to the end result of the
Karma. They successfully cut themselves away from the bondage and living
in eternal happiness, attain Moksha."
He further said in
verses 52 and 53, "When your intellect, which is engulfed in the
delusion of the mind, and the objects of the senses, (like the relations
you see as enemies) goes beyond your present thoughts and becomes free
of these chains, then only you will lose your interest in the worldly
matters about which you have heard so much, so far, and you will have no
desire left to know anything more about them. When your intellect which
is influenced by the beautiful teaching of the Vedas, which speak highly
of heavenly residence and pleasures therein, sees the sense in what I
say and becomes steady and firm, then you will attain this Yoga."
Steady and firm means
one-pointed. The intellect which succumbs to the vagaries of the mind
and changes its decisions, by listening to the whims and fancies of the
mind is not steady. Mind has immense power. It can think of many ways of
doing or avoiding to do a Karma. We must know that mind is guided by one
principle and that is to please senses. Mind will not bother whether a
particular Karma is the right one or wrong. It will only see what is
good for its senses at that time.
A person is suffering
from diabetes. His blood sugar has gone abnormally high. He goes to the
Doctor who prescribes some medicine and warns him NOT to eat any oily
food and not to eat sweets at all, for two months, after which he will
have another examination. This person likes sweets very much. He obeys
the Doctor's advice for 30 days and his blood count comes down. He feels
much better. Then, on one day his wife prepares some heavy sweets on
some festive occasion. This man finds it difficult to stay away from
having a bite. His mind says, "come on, one small piece will not
make a difference." It is only his intellect that will advise him,
"No, this may be sweet to others, but it is poison for you. Stay
away from it."
The mind wants to
please the sense of taste and does not bother about right and wrong. In
majority cases, mind will support the senses because it is their king.
It is they who bring to the king all the information he wants. They keep
him busy and entertained. Whereas Buddhi, the intellect is near to the
real king, the Atma, and can think of what is right and wrong.
gambler has lost lot of money in gambling houses. He has mortgaged his
house, his wife's jewellery and lost. He is penniless. Yet, when he gets
some money from somewhere, instead of using it to salvage some of his
pawned articles, his mind will direct him to go and gamble. It is his
intellect which can stop him.
It is unfortunate that
we give in to the mind in our Karma. I would like the readers to pause
and reflect on their past. Try to see how many times before, you have
indulged and acted according to your mind's liking. You may be in for a
surprise. You may wonder why you did not use your intellect and acted
differently. It is because the mind is so very strong and boisterous.
Not that the intellect is weak, but it is generally calm. It does not
like to have trouble and conflict. But it has tremendous power because
it can control the mind. It can channel the mind in the right direction.
This will become easier if we make it a habit to ask ourselves a
"Is it right what
I am doing at this time?" Mark the word "right". The word
is not "good". When you ask this question, it is the intellect
which is asking it, not the mind, which does not know what is right. It
only, knows what is good for the senses. Hence the word
"right"?" See the divine intelligence. In the very first
verse spoken by Krishna, (verse no. 2 of chapter 2), he asked Arjuna,
"Is this right what you are doing at this time? He is indirectly
telling Arjuna to use "Buddhi-Yoga", which he has told him now
more directly, after allaying his fear and ignorance of death; after
explaining the immortality and ever permanence of Atma and also
explaining the importance of Karma.
Now He says, do your
Karma using your intellect. Friends, this is in short Buddhi Yoga, as I
understand it. You practice it in your daily life from today and see how
your life changes for the better.
When Krishna told
Arjuna to have a steady and firm intellect, that is, the intellect which
will never waver under any circumstances, Arjuna was baffled. In verse
54, he asks Krishna, "Could you tell me how a person with steady
and firm intellect is? Is he somewhat different from a normal human
being? Could you tell me how he talks, sits, walks etc.?"
Arjuna has never met a
person who has not given in to the whims of mind. Hence he is wondering
how can any body's intellect remain steady and firm.
In the last 18 verses
from no. 54 to 71 of this chapter, Krishna explains how a
steady-intellect person is, what is the difference between him and any
other ordinary common man and finally says in the last verse no. 72 that
this state is known as "Brahmi" state. Once this state is
reached, the person becomes one with God.
Now let us see who can
be called a "Sthita-Pradnya". Sthita means steady. Pradnya
means Intellect. Sthita-Pradnya means the one whose intellect is steady,
unwavering, and firm.
is a sthita pradnya (person wiht steady intellect)
Following persons are
known to have steady intellect.
One who can easily give up each
and every desire that crops up in the mind and can be happy with oneself
is a person with steady intellect.
Desires spring from
Vasanas, the root cause of all desires. Vasanas surround the Atma. The
difference between a Vasana and a desire is illustrated thus; You like
to eat sweets. You can devour anything sweet any time. That is your
Vasana to eat sweet food. People say you have a sweet tooth. You go out
with a friend for shopping. You have had your dinner and your stomach is
quite full. You have no appetite now. As your friend is buying
something, your eyes notice a sweet-shop nearby. You see there, in the
glass cabinet in front the shop, a dish which you fancy. You feel like
having it. This is your desire.
Vasana is embedded in
the heart. It is a product of desires of many lives accumulated and
stored. When your sense organ comes in contact with any object, which is
a subject of the Vasana, a desire to have that object springs up. In
society, as we move about, we see, hear, smell, touch, taste many
objects. Contact of the sense organs with the sense object sends a
signal to the Vasana through the mind and desire is born. This happens
all the time everywhere.
You love to swim. That
is your Vasana. You go to a village for a weekend. You are driving your
car. You notice a clean water lake by the side of the road. Your desire
to swim springs up. Whether you stop the car and actually go for a swim
will depend upon the mind
and the intellect. Mind would like to serve Vasana and please the
Indriya (sense organ) Intellect
can reason and decide if it is the right thing to do at that time.
For common people like
us, it is always a struggle between mind and intellect. All our Karma is
governed by these two. But a steady-intellect person has no effect on
him of any desire. He loves to eat sweet but seeing a sweet dish or
tasting a morsel of it does not spring a desire in him to have it. He
loves swimming but seeing a lake does not spring a desire to swim. How
does this happen?
This happens only when
his intellect is steady and fixed upon Atma. He has found that real
bliss or joy is not in outer sense-oriented world but it is inside. It
is the soul which is the fountain of joy. This joy or "Ananda" does not depend upon any sense object
or sense organs for its fulfilment. It is there all the time. It is
permanent hence it is with the soul or Atma. This man's intellect is all
the time directed to this joy. Hence anything happening in the mind does
not affect him. He has Vasanas, deeply embedded inside the heart but he
has mastered the intellect which alone can decide what is to be
performed. When this intellect is pointed towards God and is not
interested in any other thing, no desire springs up. This person is
happy with himself, wherever he may be, whatever he may be doing.
Instead of desires dancing all around in his mind, He, as if, has laid
them down on a bed and he sleeps upon them peacefully.
He whose mind is not disturbed or
troubled by sorrow; he who does not get excited by happiness, he who has
got rid of "likes", fear and anger, is called a person with
In leading a normal life in society we face many problems and
difficulties. There are moments of happiness when our desires are
fulfilled; and moments of sorrow when things go wrong for us i.e. when
desires are not fulfilled. The stronger the desire the greater is the
interest in its fulfilment. It does not matter how small the desire is.
You wish to have a cup
of coffee. Its a very tiny little desire. You are alone in the house.
You go into the kitchen. There is no coffee powder. You search
everywhere, you do not find it. If the desire is very strong, you go out
to the grocery shop, if you can. If you do not want to go out, you may
curse your family, get upset and come back to your sit. You may even
develop a headache. The cause is the unfulfilment of desire. This is a
are at work. You prepare a report, as per instruction from your
superior. The report is on a survey you had made. You spend a week
gathering and collating the required information. You have done a good
job. You go to your superior's cabin and proudly hand over the report to
him. He is busy. He keeps it aside to look at it later. You return to
your seat. After two hours the boss comes to you with the report and
throws it at you, saying,
you know how to make a report? Do you expect me to present this to the
Director? Ask your colleagues and do it again. I want it on my desk
You are upset,
disturbed, pained. You suffer. You have been insulted, ridiculed in
front your colleagues. Such instances generating anger, fear, likes and
dislikes, pain and pleasure, happiness and sorrow occur all the time in
routine life. They affect our mind. But he whose mind is always calm
like a still lake, he who is not affected by any such instance is a
person with steady intellect.
How can one be like
this? When intellect is not interested in what is happening in the outer
world and the person is doing his Karma joyfully, without attachment to
the end result, he can remain calm. Mind does not agitate any more. It
remains calm and still, because the intellect has turned its back on it
and is looking all the time to its real Master, the Atma, the God, the
He who is devoid of any attachment, who does not express happiness nor
gets submerged in it when something good happens, he who does not suffer
or get upset when anything bad takes place, is a steady intellect
Attachment makes the
difference. All our emotions of happiness, sorrow, anger, hatred, envy
etc. spring from attachment. You are attached to your daughter.
She is studying in school. She secures first rank in final examination.
You are happy. She suffers a minor headache or cold, you are worried.
Your neighbour's or brother's daughter is ill. You are concerned but not
worried. Because there is no attachment.
You have a pet dog. You
are attached to it and the dog is strongly attached to you. When you
come home from work, he jumps with happiness. When you are lying in bed
with a mild fever, the dog sits gloomily in a corner of your room,
looking at you. If you do not eat, he refuses to it. This is attachment.
Even animals have it. If you can master this feeling and
learn to love without attachment, you are treading on high ground.
When there is no attachment at all, no emotions overcome your mind. You
love because it is your nature to love. Your intellect is fixed on God
whom you see everywhere. If your loved one forsakes you, you don't get
upset or angry. There is no emotion because its place is taken by most
pure, unselfish, noble love which can only come from God. Because He
loves us all. He loves the good and the bad and the ugly. There is no
differentiation, because He has no attachment.
He, who can withdraw his sense
organs easily from the sense objects, just as a tortoise can withdraw
its limbs whenever it wants, is a person with steady intellect.
The first contact of
outside objects with the body is with the five sense organs of knowledge
viz. senses of touch, sight, taste, smell and hearing. They activate the
mind which sends signal to Vasana which springs up a desire and the mind
runs after fulfilling it. The only obstacle for the mind is Buddhi, the
intellect. Because it is this intellect which decides upon what action
to be taken. A steady intellect person, in order not to have disturbance
from the mind, can order the sense organs to withdraw from the sense
objects and not to communicate with the mind.
When you are walking on
a street, you read a huge sign board advertising a music show in town.
You love music and this musician is your favourite star. In the normal
circumstances, when your sense of sight makes a contact with the sign
board, you will have a desire to buy a ticket. If you do not want to go,
you may decide later. But you cannot stop the desire springing up. You
will say to your friend, "I would like to go for the show".
But if your intellect is steady, you can at once withdraw the sense of
sight from its object at that moment, and the board with the letters and
a huge picture of your star will have no impact on you. Your eyes will
see but not see the board. To them it will be just a blank board.
One may abstain
onesself from sense objects, yet ones Vasana to enjoy those objects
remains. One of the effective measures to keep the senses from their
objects is to go on fasting. Yet even those people, who live without
food, find it difficult to weed out the Vasana seed. It is only when
one's gaze is fixed on higher goal, then the seed of Vasana is burnt.
Out of the four born necessities of an animal including man, food
is given number one. Others are sleep, protection from fear and
copulation or sex. One can live without the last one, can also survive
without the third. The second one is necessary to give rest to the
brain, the mind, and also the physical parts. But the first one is
essential to survive. It is said that food is Brahma, or God because the
Atma needs a body, and body needs food for its maintenance. Yet people
go on fast occasionally. Some people have fixed days in a week on which
they do not take food. Many people think that fasting means abstaining
from eating the daily food. They eat something else. So some people eat only fruits
and drink tea or milk. Yet some others cook special dishes and fill up
the stomach with them. By so doing the main purpose of fasting is lost.
Fasting means giving up any kind of food. It is only then that the
Indriyas (senses) become weak and try to stay away from their pleasure
generating objects. The moment you eat and fill up your stomach, sense
organs become active. If you go on a long fast and abstain from eating
or drinking anything except water, you will become weak physically. Your
sense organs will not get excited by their favourite objects. Yet when
you stop fasting and come into the main stream of life, gradually your
appetite increases and in a few days you begin to take normal food. With
that, your sense organs again become active and now they crave for their
objects from which they have been kept away for long. This happens,
because Vasana, which generates a desire, never dies.
Even severe penance,
chanting of mantras for hundreds of thousands of time, meditating for
long hours and following other practices on the path of spiritual
development does not help to get rid of Vasanas which are the cause of
bondage, and the cycle of birth and death.
A classic example is of
the great sage Vishwamitra. He was a kshatriya but obtained Brahmin
status by unprecedented penance. He had acquired the power to recreate
entire Universe. He was the Yogi of all Yogis. Even demigods were afraid
of him. He had a control over his sense organs and the whole physical
body, as nobody had. Once he was meditating. He sat on a stone in a
forest for years. He could live without food or water. His energy gave
life to his body. It supplied that, which food or water could give.
Indra, the king of heavens was worried that this sage may acquire powers
over himself. He sent one of his most beautiful dancer, named Menka to
dislodge Vishwamitra from his sadhana (practice or meditation). She
descended on earth, came to him and saluted. His eyes were closed,
senses were withdrawn. He was in a state of deep Samadhi. She started
dancing. The anklets she wore made pleasing sound. She danced to the
tune of melodious divine music. After some time, may be some days or
months, the sweet music and the sound of dancing steps entered his ears
and through the mind reached the innermost depth of his heart. It might
have taken one billionth of a second for this process. But that was
enough for the deeply buried Vasana to come alive. The force of Vasana
was so strong that inspite of himself,
when his intellect, which was tuned with Self
wavered for a split second, his eyes were opened. The Vasana to
enjoy a woman's love is the strongest of all, because it satisfies all
the five senses, sight, sound, touch, taste and smell, all sense objects
found in a woman's body. Vishwamitra had successfully buried this Vasana
by unimaginable penance, yet the seed was alive. When it got the
slightest opportunity, it sprung.
So long as the sage had a steady intellect, fixed on the God
within, No vasana dared move a finger. He was the Master because he had
established a direct contact with God. One billionth of a second, this
contact was broken when the intellect became unsteady. The persistent
effort of Menaka, the external object of
pleasure, reached inside through the sense organs, the eyes,
ears, nose and smell. What remained away was touch. Vishwamitra got up from his seat. Mind had won victory over intellect. He
walked near Menaka, caught hold of her hand and his body shivered. It
had its sense organ starving for years and years. He took her in his
arms. Now all the five senses vied
with each other to derive sensual pleasure from the object close to
them. Her look send him into raptures, her sweet words were music to his
ears, her body smell was like costliest perfumes showered on him, her
taste through his tongue was sweeter than anything else he could imagine
and her touch was like electricity dancing through his body, generating
current of untold ecstasy.
Vishwamitra became a
victim of Vasana when his intellect was drawn away momentarily from the
God. Saint Tukaram has said that the seed of Vasana must be burnt and
not buried. The only way to achieve this is unwavering stead fast
attention of the intellect to God. This steady one pointed gaze must be
so locked that no sense object key can open it.
A person may be highly intellectual, knowledgeable Pundit with
mastery over Philosophy and well versed in all sciences and spiritual
practices; he may be extremely careful in his behaviour, always
engrossed in his Sadhana (practice of self realization), yet he can fall
prey to the force of his sense-organs. They are so powerful and active
that they can take away his mind anytime anywhere. Only a
steady-intellect person can win these sense organs and keep them in
There are many people
in all parts of the world who follow various spiritual practices. More
and more people are turning to meditation. Some practise to get the
power of Mantras by chanting them for years. A variety of different
technigues are available. Constant practice does help people to acquire
certain powers. These powers do not come from outside. The effect of
their Sadhana is to awaken the power within. But in the pursuit
of the extreme goal, these powers may create obstruction because a
Sadhak (one who practises) is liable to be a victim of his powers.
He, who desires to be
with God, to be free from bondage, never to return with a physical body
but to be merged in the Absolute Power, the God, must aim to have this
steady intellect. We do not want to leave society and live in a forest,
shutting of the contact of sense organs with their objects which are
rare in a forest. We want to live in this modern world, enjoy what it
offers, be prosperous and successful in our work, be recognised and
honoured by people. We also want to be free from bondage. Is it
possible? Yes it is. That is the whole lesson of Gita.
In verse 61 Krishna says to us, the inhabitants of
Kaliyuga, through Arjuna,
your Indriyas (sense organs) in most masterly way, have faith in ME
(God) and carry on with your work whatever you do."
who has his Indriyas under check, has his intellect steady. He is a
A point to remember
here is that some aspirants of Moksha, some devotees of Krishna think
and preach that Krishna says, "worship Me alone." This is not
correct. Krishna in physical form is an Avatar. In unmanifested state He
is energy. This energy could take any form and shape. There are
thousands of Hindu devotees who worship Rama, Shiva, Hanuman, Ganesh and
so on. Others worship and have faith in Sai Baba of Shirdi or Sathya Sai
Baba of Puttuparthi. Some are devotees of various saints in India.
Christians have faith in Virgin Mary and Jesus Christ while Muslims
believe in the all supremacy of Mohamand Paigambar, PBUH.
You must follow your
own religion and its dictates. Never change your faith. When, in this
verse, Krishna says "Have faith in Me". He means the supreme
energy which is God. By "Me" He does not mean His physical
form. The word Krishna consciousness, used by some people, is sometimes
misleading. The correct word is "God consciousness" or Brahma
consciousness. God cannot be seen. God is to be experienced through your
own energy. When the individual soul energy is freed from mind and the
senses, it is ready to get merged in the super energy which is also
within. This is what is known as experiencing God hood and it can be
achieved by having faith in any superhuman being or a saint or God in
whatever form you believe in. Because in reality everything is God. In
the process of God realization, as one advances, one attains God
between senses and mind
Verses 62 and 63 tell
us, thinking of sense objects leads to attachment to that object. This
attachment generates desire and if the fulfilment of desire is
obstructed, anger is generated. Anger gives rise to delusion which in
turn brings in the bewilderment of memory, loss of intelligence and then
This is where we see
close relation between the sense organs and the mind. Whereas it is
impossible for us to keep the sense organs away from their objects, it
is extremely difficult to keep them separated from the mind. They bring
food to the mind which eats it slowly, bit by bit, at its own leisure.
You read the morning
newspaper. It is an object for your eyes. You go through it, read news
items, advertisements, sports column and so on. Your mind takes in its
storehouse many things. Then it entertains itself by churning that food
inside and also draws energy from it. You may read an advertisement of a
Jumbo Sale of various household items. You have been planning to buy a
few items for your house. You find this a good opportunity. You start
contemplating on the advertised sale. Your mind gets attached to the
"sale" and you want to visit the shop and buy what you need.
This is your desire which, when it becomes strong, makes you take
action. You have other jobs to attend to, so you postpone going to the
shop by two days. In the meanwhile a friend of yours has already bought
for her house a few things. She tells you how lucky she was to get them
at very low price.
You contemplate further
and your desire becomes stronger. After two days, you visit the shop
only to find the items you want are all sold out. You are half a day
late. Your desire and the sure expectation of it being fulfilled, gets
knocked down. You argue but its of no use.
You ask the shop man,
"how can you say no? Your advertisement specifically says the sale
is on till next Sunday. It is only Wednesday today. How can the sale be
"Madam, the sale
is not over. But our advertisement also specifically says, "sale is
on, till the stocks last." He shows you the clipping from the
newspaper and adds "you see, we have other items in stock still. If
you are interested please hurry."
You get angry but there
is nothing you can do. You blame yourself for being late. Such is the
power of mind's contemplation. Hence in spiritual studies and practices,
one must give up thinking of sense objects totally. The first step in
achieving this is to keep the sense organs in check.
He who frees the sense organs from
desire and anger; and goes about attending to all his work with mind
under control, becomes qualified for God's mercy and blessings. Once he
is blessed thus, all misery vanishes because he whose mind is at peace
and blissful can very quickly succeed in steadying his intellect.
Krishna, here, has not
advocated leaving family life and leading the life of a recluse. He says
"you go about doing all tasks, however, take care and learn to keep
your mind under control. Let it not muse or think and contemplate on
sense objects. Let the sense organs do their work. The mind can be
trained to ignore their messages.
Just as a strong wind
can sweep away a boat sailing on water, even one sense organ which roams
about and devours its subject, can influence the mind and carry away
Hence, he, who has succeeded in
holding back all his sense organs from their objects, is the one with a
In verse 69, Krishna
points out the difference between a common person and one with steady
intellect. He says, when all others sleep, a Sthita Prandnya remains
awake, whereas where all others are awake, he goes to sleep. It means,
while common people are interested in the gratification of the senses
with the object, spread all around them in this universe, this man has
no interest at all in them. And whereas all others are ignorant and
totally disinterested in knowing self and God, he is the only one who is
totally and completely interested in that.
In society people do
show double interests. They want to enjoy sensual pleasures derived from
external objects; and at the same time they want to dabble in spiritual
studies. They think they can have both. Yes they can but with one
difference. While you enjoy external objects and please the senses, your
mind must be miles away from them.
Let the eyes see
beautiful things, let the ears hear music and whatever else they like to
listen to, let the tongue satisfy its taste-buds, the nostrils their
favourite odour and the body enjoy silky soft touch. But let NOT the
mind get attached to any of these, even while the sense organs are
having their enjoyment.
At all these times, the mind has
to be drawn in and with the intellect turned to God inside. This is
possible and this is what is expected of humans. One who achieves this
state has his intellect steady.
In verse 70 He gives an illustration. He says, "look at the
vast ocean. It receives water from rivers continuously but it does not
cross its boundary limit. In the same way, let all sorts of desires,
arising out of contact of sense organs with their objects, enter the
mind. Let not the mind cross its boundary. Let it remain merged in God
consciousness. He who can achieve this state and whose mind does not
desire or crave for sensual enjoyment, gets eternal peace."
He who thus controls senses and therefore gets rid of all
desires, he who is not the slave of his ego and does not have false
attachment to his people, is eligible for everlasting peace.
Thus, it is necessary
first to combat the two dangerous tendencies (the Dhrutarashtra and the
Duryodhana), develop the third one, the Arjuna tendency and then in
order NOT to fall prey to the mind's weakness, organise your life in
such a manner, and discipline yourself in such a way that your senses
will be tamed and mind will detach itself from them, while you go about
doing all your routine jobs. Also control the ego and slowly advance to
that state where you will have a steady intellect.
In the last verse
no.72, Krishna says, "Arjuna, this state that I have described is
called "Brahmi" state. Even if a person attains this state, at
the last moment, as he is about to breathe his last, he becomes eligible
to reach God. He merges into God. He attains Nirvana or Moksha."
From all that is
written above we find that(a) we do not have to shut ourselves up, away
from society, (b) we can go on doing our work, (c) we have to learn to
separate the mind from the sense organs, (d) we must aim at steadying
This advise and the
secret of human life on earth motivates us to do a lot of things. We
also know the importance of Karma because if we fail to do the right
Karma, no amount of spiritual practice will help us attain Moksha. Also
if Karma is not done in the right manner, we will not be able to attain
success and prosperity. We want both. We also want happiness and bliss.
We also want to be free from the cycle of birth and death.
In short, we want to
earn wealth, get fame, be somebody, live in modest luxury and also reach
God. In order to achieve all these, we must follow some basic rules of
Karma which are discussed under.
to be succesful in life and also attain self realization
Before doing any Karma
(thought, speech, action) ask yourself a question
"Is this right at
this point of time?"
Suppose you are
studying or doing some job and your sense organs pick up some external
object( sight, words, smell, taste, touch) and your mind is drawn to
them under the compulsive force of your desire, don't succumb to it. Ask
yourself "is it right for me to stop my work in hand and go after
satisfying my senses?" Then decide against it and continue what you
If you don't follow
this rule, you will be way behind achieving your goal, whatever it may
be. Prosperity, success, fame will be miles away; and every time you
succumb thus, the distance goes on increasing.
Since all your Karma comes back to you in the form of good or bad
reward (fruit) ,depending upon how you do it, do not spare any pains in
completing your job yourself. Never, ever ask someone else to do even
your trifle job for you. Thereby you lose control to that other person
and the energy accompanying your job gets diluted. You climb down one
step from the ladder of success.
The famous and most
reverred saint Ramadas, from Maharashtra, in India has said, "He
who depends upon others, loses his job."
If you write a letter
to your friend, your job is not complete till you have dropped it in the
mail box. Do not ask someone else to do this end part of your job for
you. Do it yourself. It may take very little time of yours to walk up to
the nearest mailbox.
to Rule no. 2.
There could be
situations when you have to ask somebody to do your act for you. If it
is so, compensate the person whom you ask to run errand or do a job for
you. This compensation could be in cash or kind. Do that immediately
because delay tends to make you forget and you remain indebted to that
person. This indebtedness creates obstruction not only in your success
path but in the spiritual advancement also.
Do not procrastinate.
Consider your work as your God and worship it, respect it in your mind.
Let it be done and finished soon. While you have energy to do it and the
means are available, never say "I will do it tomorrow."
Procrastination is a dangerous enemy. It knows only one road which ends
into a ditch.
You have been on a
holiday. You had wonderful time. You met some nice people. You promised
to write to them as soon as you got back home. Now you are home. You do
have a lot of things to do. Your house needs cleaning. You need to buy
groceries and also attend to other jobs. Yet you must find time, may be
before you go to bed, to write the promised letter. It need not be on
the same day but certainly not beyond 3 or 4 days from your arrival.
to Rule no. 3.
If you can't keep a promise, however trivial, don't give it.
Saint Ramdas has said, "One who acts as he says is worth touching
When you want to do
something, do it. There are people with excellent ideas. Yet they hold
them to their heart for years, saying "I want to do this and
that." If your mind is made up, make a start. In matter of time,
things will start working for you.
You want to buy a
house. You have some money. You can get balance as loan. Your mind is
made up, that you need a house. Now don't lose time. Make a start
somewhere. Spare no pains. It is not right to say to yourself, "I
will see tomorrow, or next week or next month unless you have a definite
plan about it. Go for it.
Plan your actions keeping in mind what is your goal and stick to
the plan. You know printing very well. You wish to have your own
printing press. You have no money now. Make a realistic or near
realistic estimate of the time frame which you need. Let us say, 10
years from now you want to have a small press. Then plan backwards for
all activities, e.g. You need land, machinery, a skilled worker or two,
contacts in publishing houses and big organisations to get jobs. You
need licences and so many other things. Plan what will be your position
9 years, 8 years, 7 years etc. from now. Scale down to one year and then
to each month, right up to each week of the first month, and then from
day to day of each week. It may be necessary for you to change your plan
from time to time, depending upon circumstances, but not upon your
negligence, lithargy or slow attitude.
Hold a strong desire. Unless you have a strong will to succeed,
you will not make the grade. So first have a very compulsive desire to
get what you want. This will prompt you into taking action.
Do not hold any
floating desires. A floating desire is one which keeps on surfacing
again and again because nothing has been done about it. You waste a lot
of energy in such desires. If any one crops up time and again, bring it
to the mind and let intellect decide whether it worth putting it into
action at that time. If not, just weed it out like you pick up an insect
on the floor of your house and throw it out of the window.
Every floating desire
weighs on the mind, which becomes heavy and creates pressure and
tension. Your mind must be pressure free whether you are pursuing a goal
in material or in spiritual life. When there is no pressure, mind can
soar to any heights.
Use your intellect.
Apart from using it in planning and executing a job, use your intellect
to control the mind.
You have a business
venture. Orders are coming in. People want credit from you. Do not say
no and do not say yes to everybody. Gather all detailed information
about your customers. Then use your intellect to decide who should be
given credit and of what duration. Do not indulge in mind's weakness of
satisfying everybody. You will ruin yourself.
Try to steady your intellect. When you take a decision, stick by
it. Do not let your intellect oscillate and jump from pillar to post.
You decide on one week
as a "sale week". Decide what percentage of discount you want
to offer. Once decided, stick to it. Close the sale on the decided and
advertised day. Never extend it because mind says, "come on, two
more days will not do any harm." No Sir, it may not do any harm to
the sale, but it will harm the latent power of your intellect.
Steady-intellect is going to reap bigger gains in future.
Never cheat and be honest
to yourself. Cheating is a bad Karma. It will certainly bounce back
to you with heavy price to pay for. And if you are not honest to
yourself, you will lose everything in due course of time. Money obtained
by ill-gotten means drains your peace and happiness very fast. As years
pass and you grow old, your misdeeds will haunt you and in the end you
will be a great loser. Also in the next life and life after that, you
will face untold misery. This is nature's law which works meticulously
and regardless of your position and identity in this life.