REASONS FOR ILLUSION
icchaadweshasamutthena dwandwamohena bhaarata
sarvabhootani sammoham sarge yaanti parantapa // 7.27 //
By the delusion of the pairs of opposites arising from desire and aversion, O Bharata, all beings are subject to illusion right from birth, O Paranthapa (Scorcherer of foes).
Every individual, due to the instinct of self-preservation, has desire for things that contribute to existence and aversion for things that obstruct the attainment of such things desired. He suffers because of the conflict between desires and aversion and his mind and intellect are pre-occupied with chasing of objects desired as also running away from objects of aversion. This agitation due to the pairs of opposites is that which veils the truth from being grasped by an individual. In these circumstances no knowledge of the Self can be possible.
Therefore the only way we can discover our equipoise and tranquility as the eternal Self is to strike at the root i.e. to control the agitations. All spiritual practices in all religions are techniques - emotional, intellectual, and physical - that bring about mental poise at least for a moment. Such a moment of calmness is the moment of perfect mental illumination, fulfillment of re-union.
The Lord says that all beings fall into this delusion right at their very birth. To get out of this delusion and to gain right knowledge is the goal of life and the Gita provides such knowledge to the erring souls guiding them to come out of confusions and reach Perfection.
THE FORTUNATE SOULS
yeshaam twantagatam paapam janaanaam punyakarmanaam
te dwandwamohanirmuktaa bhajante maam dridhavrataah // 7.28 //
But those men of virtuous deeds whose sins have come to an end, who are freed from the delusion of the pairs of opposites, worship Me with firm resolve.
The word `sin' means an error of judgment in man which veils the Self from him. When the sins are renounced, when the ignorance is overcome, our life is spent in the service of the Lord, the One in all. In the process, devotion deepens and knowledge of God increases until it reaches the vision of the One Self everywhere. They are said to be free from delusion in the form of pairs of opposites who do not lose their balance of mind either in joy or sorrow. That is the life eternal, release from the cycle of birth and death.
jaraamaranamokshaaya maamaashritya yatanti ye
te brahma tadviduh kritsnamadhyaatmam karma chaakhilam // 7.29 //
Those who strive for deliverance from old age and death, taking refuge in Me, realize in full the Brahman - the whole knowledge of the Self and all about action as well.
Those who aim for purifying themselves from all negative tendencies for contemplating on the Self do so to gain the freedom from old age and death. This, however, does not mean physical continuity of existence in the world. Birth, growth, disease, decay and death are necessary modifications for all living creatures on the earth. What is implied here is that a spiritual seeker in his meditation on the Self is to get over all his identifications with change which is indicated by the terms `old age and death.'
Such a meditator, concentrating on the Self, realizes his oneness with the Consciousness Principle or the Self in him. To realize the Self is to become Brahman since Self in the individual is the One Self everywhere. This non-duality of the Truth is implied in the statement that those who meditate upon Me, the Self, come to know the Brahman.
A man of realization need not lead a life away from the society in which he lives. The Perfected One not only realizes the All-Pervading Self but comprehends the working of the psychological forces (Adhyatma) in him and becomes proficient in all activities (Karma). He becomes a well-integrated personality, dynamic and efficient in all activities, understanding the innermost Self.
saadhibhootaadhidaivam maam saadhiyajnam cha ye viduh
prayaanakaale'pi cha maam te viduryuktachetasah // 7.30 //
Those who know Me 1. As the one that underlies all the elements (adhi bhootam) 2. As the One that underlies all the gods (adhi daivam) and 3. As the One that sustains all the sacrifices (adhi yajnam), will with steadfast mind, know Me even in the hour of death.
The man of perfection is he who is steadfast in mind, who has taken refuge in Him, who knows Him. We are not asked to remember at the time of death certain speculative doctrines, but to know Him in all aspects viz as that which underlies all elements, gods and sacrifices and trust Him and worship Him.
The terms used here mean that the Supreme is to be known not only in itself but also in its manifestations in nature, in objective and subjective phenomena, in the principle of works and sacrifice. The teacher explains all these terms in the next Chapter. In this connection a reference may also be made to Verses 7, 12 and 19 of this Chapter.
om tat sat iti srimadbhagavadgeetaasu upanishatsu brahma vidyaayaam yogashaastre sri krishnaarjuna samvaade jnaana vijnaana yogo naama saptamo'dhyaayah
Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the seventh discourse entitled The Yoga of Knowledge and Wisdom
Concepts and Issues
The sincere seekers strive to break the limitations of the Matter and try to reach the spirit. Such virtuous people who take refuge in Him can be classified into four categories as under:
•Those who are in distress and suffering in the world - Aarta
•The lovers of knowledge of the Spirit - Jignyasu
•The seekers of worldly riches - Arthaarthi and
•The men of wisdom seeking the Spirit - Gnyani
Among these the man of wisdom whose devotion to The Lord is single-minded is the dearest to Him. This does not mean the other three types are condemned by Him. All the devotees are noble but the wise who has shed his ego reach Him quicker. But even these wise realize the Supreme only after a long journey of several births and deaths. Such one is very difficult to find in the world. For an average man of the world, desire is the driving force for all his activities. To fulfill his desires he worships as many deities as his desires. He wastes his time in getting his desires satisfied and obtains in return only perishable material rewards. But if the seeker's sole goal is to realize the Self he directs all his energies towards that end till he becomes one with the Pure Atman.
Sri Krishna tells Arjuna that He knows about all beings - their past, present or future- but none knows Him. By the delusion of the pairs of opposites, Raga (attraction) and Dwesha (repulsion) pleasure and pain etc. born out of desire and hatred all beings come under the spell of Maya. They forget the presence of The Lord and suffer due to the cycle of birth and death. Those who fully surrender to Him come to know His Integral Being i.e. Brahman, Adhiyajna, Adhyatma, Karma, Adhibuta and Adhidaiva. These terms are dealt with in the next Chapter.
A human being who fails to know and remember Him through out his life will not remember Him even at the time of death. If he repeats the name of The Lord or thinks about the Divine Personality at the time of death, even then he will reach the Supreme Imperishable. But unless one remembers The Lord through out one's life, one will find it difficult to remember Him at the time of death.
Live as the Gita Teaches You to Live
The Supreme Consciousness can be invoked through any means according to one's temperament and one can merge in and attain Supreme Happiness. Those who understand that sufferings arise because of the cycles of birth and death and realize that the Self is the Supreme Goal and culmination of all human pursuits and act with faith and wisdom attain Him. Such people do not have re-birth.
Points to Ponder
Describe the four types of worshipers. Who among them is dear to The Lord and why?
What is Maya? What is that by which people are subjected to this Maya?
How one can cross over the Maya and attain Self-Realization?
Next time we will take up Chapter 8
Harih Om