Bhagavad Gita Commentary–Sixty-seven–by Swami Nirmalananda Giri

The Wisdom of Devotion

Since the tenth and eleventh chapters of the Gita dealt with divine manifestations, and the eleventh described an actual vision of divinity as the cosmos, the next subject is how the yogi should think of–conceive of–God as he attempts to fix his mind upon Him.

Form or formless?

Through the ages a philosophical tug-of-war has gone on between those who prefer to consider God as possessing limitless, divine qualities, and those who prefer to think of God as being unthinkable–as being utterly beyond anything that can be conceptualized or spoken. These two aspects are called Saguna (with qualities) and Nirguna (without qualities). The yogi knows that both are true, but the philosophers insist on holding to one and rejecting the other, or declaring one to be higher or more accurate than the other. Consequently Vyasa has this twelfth chapter open with these words from Arjuna: “Some worship You with steadfast love. Others worship God the unmanifest and changeless. Which kind of devotee has the greater understanding of yoga?” (Bhagavad Gita 12:1) Arjuna addresses Krishna as the Saguna Brahman, since he is communicating with Arjuna as a conditioned being.

Krishna answers: “Those whose minds are fixed on me in steadfast love, worshipping me with absolute faith, I consider them to have the greater understanding of yoga.” (Bhagavad Gita 12:2) This is extremely clear, at least as far as the traits of those who have a better grasp of yoga is concerned. But why is their grasp better? Because they are able to focus their intention on a concept of the Divine that is not only within the scope of their intellect, it is a concept that inspires their seeking, for it is based on love which, as Swami Sriyukteswar points out in The Holy Science, is in its essential nature a magnetic force that unites the seeker with the object of the seeking. The path of devotion (bhakti) is as pragmatic as the path of knowledge (jnana).

The path of the formless

“As for those others, the devotees of God the unmanifest, indefinable and changeless, they worship that which is omnipresent, constant, eternal, beyond thought’s compass, never to be moved.” (Bhagavad Gita 12:3) None of these qualities are within the range of our experience–no, not even from eternity. So how can we begin to conceive of them? For example, in the West it is thought that “eternal” means that which is without end, but in reality it means that which has neither beginning nor end–that which is absolutely outside the realm of time, space, or relativity. Can we think the unthinkable? Can we conceive the inconceivable? Of course not–its very nature makes it impossible for us. So how, then, can Nirguna Brahman be approached, much less known? Krishna tells us.

“They hold all the senses in check. They are tranquil-minded, and devoted to the welfare of humanity. They see the Atman in every creature. They also will certainly come to me.” (Bhagavad Gita 12:4) A more exact rendering by Sargeant is: “Controlling all the senses, even-minded on all sides, rejoicing in the welfare of all creatures, they also attain Me.” The final clause is heartening, but consider what is required of those that really seek the Formless and Qualitiless Absolute. And contrast that with the ways and words of the popular “non-dual” or “Advaita” teachers of the present day.

Controlling all the senses. Samniyamyendriyagramam means both subduing and controlling–that is, disciplining–the senses and powers of the body and mind (indriyas). Asceticism–at least from the standpoint of a narcissistic and self-indulgent world–is the key trait of those that seek God, either saguna or nirguna. But they do not consider themselves as being in any way self-denying. Just the opposite: they see their way of life as real freedom from the bondages so avidly sought and cherished by “the world.” The do not “grin and bear it,” they rejoice with thankful hearts that they have found the key to a wider and freer life.

In The Scent of Water, Elizabeth Goodge wrote about a medieval thief who reformed and became a hermit. He helped build a church and did all the woodcarving. At the back of church in an obscure place he carved his self-portrait showing himself wearing a crown of thorns. But the observant saw that there was a gap between the thorns and the surface of the carving, and when they put their fingers inside, by touch they could tell that beneath the crown of thorns he was really wearing a crown of roses. That was his secret. The world saw him as penitent and self-denying, but in reality he was crowned with joy.

Even-minded on all sides. Sarvatra samabuddhaya means everywhere and at times to be even-minded, undisturbed by anything–neither repelled nor attracted, but ever centered in the unmoving, witnessing consciousness that is the Self.

Rejoicing in the welfare of all creatures. Sarvabhutahite ratah means to be rejoicing in the welfare of all beings–not just human beings, but every living thing. It is very important the Krishna lists this trait, as “jnanis” are usually thought to be antiseptic, uncaring, and outright incompassionate people who are indifferent to the world and all that goes on in it. Rather, as Krishna has already said in the sixth chapter regarding the jnani: “His heart is with Brahman, his eye in all things sees only Brahman equally present, knows his own Atman in every creature, and all creation within that Atman. That yogi sees me in all things, and all things within me. He never loses sight of me, nor I of him. He is established in union with me, and worships me devoutly in all beings. That yogi abides in me, no matter what his mode of life. Who burns with the bliss and suffers the sorrow of every creature within his own heart, making his own each bliss and each sorrow: him I hold highest of all the yogis.” (Bhagavad Gita 6:29-32) What a joyful positive picture! I can tell you this is no abstract ideal, but a very accurate picture of a Brahman-knower, for I have seen it myself in the great yogis I met in India, especially Swami Sivananda of Rishikesh. Every saint I met in India was lovingly intent on the welfare of others–and I do not mean they were obsessed with promoting an organization or travelling around gathering admirers (and contributors). In fact, every single holy person I encountered stayed in one place and devoted their life to the upliftment of those who came seeking refuge from the fire of this material and haywire world. No, they did not go out huckstering and haranguing. They lived in tranquility–as Krishna says–and true hearts were drawn to them as the bee to the fragrant flower. They were always available, never playing the part of “the inmost one” or “the jewel in the lotus” like the fakes and opportunists. (Oh, yes, I met them, too, and did they ever want an American “chela” to foot the bills for a world tour and conquest of the purses of America.) Their life–like that of God–was one of loving service to all.

This is indeed a beautiful image, yet Krishna goes on to say: “But the devotees of the unmanifest have a harder task, because the unmanifest is very difficult for embodied souls to realize.” (Bhagavad Gita 12:5) Actually, I have already explained the “why” of this.

The way of Form (Saguna Brahman)

Now Krishna expounds the way of those who devote themselves to the attainment of Saguna Brahman.

“Quickly I come to those who offer me every action, worship me only, their dearest delight, with devotion undaunted. Because they love me these are my bondsmen and I shall save them from mortal sorrow and all the waves of Life’s deathly ocean.” (Bhagavad Gita 12:6, 7) Here it is a bit more on target as given by Sargeant: “But those who renouncing all actions in Me, and regarding Me as the Supreme, worship Me, meditating on Me with undistracted yoga, of those whose thoughts have entered into Me, I am soon the deliverer from the ocean of death and transmigration.” This, too, merits close scrutiny.

Renouncing all actions in Me. There are a lot of shameless bums and beggars wandering around India pretending to be monks and excusing their indolence and worthlessness as “renunciation of action.” But Krishna indicates that renunciation must only take place in the state of God-consciousness–that mere abstention from action to supposedly free or purify the mind is meaningless and worthless, a delusion based on ignorance and laziness. It is utterly mistaken to think that withdrawal from action will free our minds to seek God. That is getting the order completely turned around. First we must establish ourselves in at least a “working degree” of spiritual awareness before we can think of stopping action.

Sri Ramakrishna said: “There is another kind of renunciation called ‘monkey renunciation.’ A man tormented by the troubles of the world goes to Benares wearing an ocher robe. No news of him for days. Then comes a letter, ‘You should not worry. I have got a job.’” In the same way when people do not get a job for a long time or feel intimidated by the thought of steady work and financial obligation they begin making noises about taking up monastic life and write to us inquiring as to whether we have “room” for “a hermit” in our ashram. In other words, they want to come and bum around in one place with no obligations until they get bored and get the revelation that they can “serve God” better “in the world”–as if they would have ever left it!

Regarding Me as the Supreme. This has two aspects: 1) regarding God as the Supreme to such a degree that nothing else occupies our mind or is valued by us, and 2) regarding Saguna Brahman as the Absolute–not a “lesser” or “lower” aspect of God. For there is only Brahman; the distinction of saguna and nirguna is from our side alone, and is erroneous.

Worship Me, meditating on Me with undistracted yoga. Unwavering meditation on God is the worship of God. This really should be kept in mind whenever in the Gita we are told to worship God. When Krishna was speaking to Arjuna there was no such thing as a “Hindu temple” in the entire world. Image worship and temple ritual have all arisen in India after the Christian era, having been absorbed from the Greeks who settled in Kashmir. It is the same with Buddhism. For centuries, until the degeneration of Buddhism, there were no images or temples of Buddha–only dharma halls with a dharma chakra (Wheel of Dharma) on the front wall.

Whose thoughts have entered into Me. The mind must not just be directed to God or concentrated on God–it must enter into God. The yogi’s consciousness must be merged into the Consciousness that is God. The only “thought” that can enter into God is the Word that is God: Om.

I am soon the deliverer from the ocean of death and transmigration. No, it will not take dozens of lives. Those who are real yogis will soon arrive at the goal. These professional “spirituals” who boast about the great numbers of lives in which they were priests, monks, and Himalayan yogis are either lying or admitting to us that their endeavors were worthless, that they were duds. Otherwise they wouldn’t be around to bore us with their marvelous reincarnational pedigrees. As Swami Sriyukteswar said: “Those who are too good for this world are adorning some other.” For them the heaving sea of constant birth and death is no more.

“Be absorbed in me, lodge your mind in me: thus you shall dwell in me, do not doubt it, here and hereafter.” (Bhagavad Gita 12:8) That is certainly clear. It is a simple matter of cause and effect. Those who keep their minds absorbed in God already begin living in God and shall become perfectly united with God both in this world and in the next.

The alternative

“If you cannot become absorbed in me, then try to reach me by repeated concentration [abhyasa yoga–the yoga of formal practice]. If you lack the strength to concentrate, then devote yourself to works which will please me. For, by working for my sake only, you will achieve perfection. If you cannot even do this, then surrender yourself to me altogether. Control the lusts of your heart, and renounce the fruits of every action. Concentration which is practiced with discernment is certainly better than the mechanical repetition of a ritual or a prayer. Absorption in God–to live with Him and be one with Him always–is even better than concentration. But renunciation brings instant peace to the spirit.” (Bhagavad Gita 12:9-12)

This does not mean that yoga is not necessary, but rather that sometimes we have to work backwards. Tyaga, the word translated “renunciation” literally means “abandonment,” and in the Gita means the relinquishment of the fruit of action. Anxiety about results can torment even the yogi, so at the very beginning we must put aside any motives but devotion to God. Actually, God must be the only aim of our life, not just our formal yoga practice. As the prophet Isaiah said: “Thou wilt keep him in perfect peace, whose mind is stayed on thee.” (Isaiah 26:3)

Read the Bhagavad Gita online: The English text of the Gita posted on this Web Site is arranged according to the meter of the original Sanskrit text so it can be sung–as it is done every morning in our ashram and in most of the ashrams of India.