Final Message of the Gita

O Learned and Devoted Servants of God,

[Krishnashtami Day 7] Four types of devotees approach the Lord. The first one approaches due to pressure of some emergency (Aarta). The Lord will definitely respond for one or two times expecting him to rise in his level. If he is not rising, the response disappears slowly. For such type of response there is no need of human incarnation. The power of the Lord that pervades all over the world is sufficient to respond to such prayers in emergency. Even this response of God is based on the readjustment of his own results. The Lord will rearrange his results and temporarily does some favour, but that is not a true solution. The bad result will appear in another form immediately or with interest later on. Therefore, after such response, one should become a jijnasu to know the whole divine knowledge from a divine preacher. Instead of this, if he continues his prayers for the Lord for every problem, he is called as Artharthi. If he approaches the divine preacher and gets all the knowledge, he is called as jnani. All these four types of people are not bad people because nobody is an atheist (Udarassarva— Gita).

A student is better than an illiterate but among the students, there are grades. Similarly, jnani is the best among these four. Jnani never approaches the Lord for any problem. He always serves the Lord in human form from whom he received the knowledge. He becomes Atman (Jnanitvatmaiva), which means that he completed the yoga and attained the self by self-analysis. If the word Atman here is taken in the sense of the Lord, the question comes whether here ‘jnani’ is knower of self or the Lord. The Gita says that except the Lord Himself, nobody knows the Lord. In another context also, the word jnani is used in the sense of the soul only (Jnanibhyopi). The word jnani means he who has attained the self because one can attain self by the knowledge of self-analysis. Shankara said the same “Jnanadevatu Kaivalyam” which means that by knowledge, one attains his own self or Atman.

This attainment of self is called yoga and such person is called as Sthitaprajna. The word Sthitaprajna means he who exists in the state of Prajna or buddhi or intelligence. Through intelligence only one does the discrimination and attains the self, which is most near to the intelligence (Yo Buddheh Paratah). Since he keeps himself always in the self (Atmanyeva Atmana), his characteristics become changed according to the level of Atman. Before this, he behaved like the gross body. Arjuna was like such ignorant person who thinks that the gross body is himself. All the relatives related to blood are linked to the gross body only. Therefore, Arjuna was worried about his relatives in the war. Every human being is doing all types of sins because of the bonds with the family members who are related to the gross body only. All the problems of injustice in this world are due to the link to the gross body only.

The Lord wanted to introduce the two inner bodies, which are the subtle body (Jiiva) and causal body (Atman). The second chapter of the Gita, which is the beginning of the Gita, starts explaining these two bodies, which are put together and called as Jiivatma or roughly as Atman or Jiiva. Jiiva is made of qualities. The qualities are made of pure awareness, which is called as Atman. The Jiiva in which Atman is inherently present leaves the gross body in the death. Atman is the pure awareness, which in disturbed state is called as subtle body or Jiiva. Jiiva is like a bundle of water waves and Atman is like the standstill water without waves. These waves are the qualities or the feelings or called as Samskaras or vaasanas. When these waves cease, Atman, the waveless water results. To think that Atman is himself is Yoga. In such case, the Sthita Prajna results. He is always aware of his pure awareness only. Then, the blood relations and the emotion in the bonds disappear. Then Arjuna can fight even with his relatives. When he kills them, he will feel as if he is killing their clothes (Vasamsi— Gita).

Even if one cannot subside these waves, let them exist like the external gross body. To subside these waves, it is very difficult because they are from several births. Therefore, the easiest way is to fix yourself in the causal body without bothering about the gross body and the subtle body. As Atman, one can be a spectator of all the functions of the gross body and all the dances of the qualities of the subtle body. In such case, you are not at all bothered by any activities of the gross body and the internal qualities (subtle body), which govern those activities (Iti Mattva Nasajjate). Lord Krishna preached this Atma yoga to Arjuna to remove his powerful attachments, which cause misery. Lord Krishna gave this Atma yoga as the first emergency medicine. Shankara stressed on this Atma Yoga. The Gita as well as Shankara call this Atman, being the greatest item of the creation as Brahman. According to the verbal meaning, it is justified to call Atman as Brahman. Therefore, when you have attained Atman, you have become Brahman. Shankara called Jiiva as Brahman because in the water waves (qualities), water (pure awareness) alone is present. Therefore, Jiiva and Atman are not isolated in the second chapter. Thus, Jiivatma (the causal body along with subtle body) is often called as Jiiva or Atman (soul). It is called as Jiiva because Atman is not isolated. It is also called as Atman because the water waves are water only. Ofcourse in the case of realised souls it should be called as Atman. Thus, when the word Jiiva is used, ordinary human beings are referred. When the word Atman is used realised souls are indicated. Thus, by using these two words, all the human beings are embraced under one category. Jiivatma is eternal with reference to the destroyed gross body. The words “Eternal” and “Brahman” misled all the scholars to think that the soul in the body is eternal and is Brahman. The scholars mistook the word Brahman for Parabrahman, which is the ultimate Lord.

Therefore, by fixing yourself to the Atman you have definitely reached the higher state but not the highest state. The attainment of self, which is the higher state, is sufficient to remove the misery of Arjuna, which was due to the lack of self-knowledge. He has superimposed himself on the gross body and is suffering. If this superimposition is removed and if he is fixed to his self, all the misery disappears. In fact, it happened so. To remove his misery, his self need not become Superself or the Lord, which is very difficult and, which can never be achieved. At the maximum, the self can enter into the inner circle of the Lord and that too by devotion (Bhakti Yoga) and subsequent service (Karma Yoga). Ofcourse the knowledge (Jnana Yoga) immediately gives you the attainment of self as initial incentive, which is called as Atma Yoga. For Pravrutti or establishment of Dharma this much is sufficient because the self-attainment weakens the family bonds. Due to that, Arjuna could leave all his tensions in fighting with his family members. But if one wants to enter Nivrutti, additional knowledge (Jnana Yoga) is required to identify the Lord in human form, to serve Him, to please Him and enter His permanent abode to become one of His inner most circle. Therefore, when the Jnana Yoga is limited to the self-analysis only, Pravrutti or Dharma is achieved and this also pleases the Lord and gives the heaven temporarily. The treatment of Arjuna is over by the second chapter itself. But his questions made the Lord to teach the Nivrutti also.

In Nivrutti, the Jnana Yoga is complete and he develops only one bond with Lord while all the other bonds with the world are cut (Teshaam Jnani— Gita). Only due to Nivrutti, Arjuna could kill his grandfather under the direction of Lord Krishna. By attaining the self in Pravrutti, Arjuna can become neutral towards his grandfather. This is not sufficient to kill his grandfather. Therefore, Nivrutti was preached in which Arjuna realised Lord Krishna as the God and obeyed His instruction to kill his grandfather. Arjuna was in the minus state due to his blind love towards his grandfather. Krishna brought him to zero state in which Arjuna attained his self by self-analysis as preached in Second chapter of the Gita. Later on, Nivrutti was elaborated so that Arjuna comes to plus stage in which he recognised Krishna as Lord. As per the order from the Lord, he killed his grandfather because he has already become neutral towards him in the previous state. Thus, the self-analysis helps anyone to easily enter the state of Nivrutti.

The treatment of Arjuna is done in two stages. The illness is the blind attraction of his family bonds by which he was deeply pained. In the first stage, the attraction in the family bonds is reduced. In this initial treatment, the medicine given by the doctor, Krishna, is the achievement of self by self-analysis. By this severity of illness is reduced. This is called as treatment of Pravrutti. In the next stage, the treatment of Nivrutti started.

The first injection in the Nivrutti is to introduce the human incarnation. After recognizing the human incarnation, which is Lord Krishna Himself and was also clearly declared by Himself. Arjuna received the Jnana Yoga of Nivrutti by which Arjuna recognized Krishna as the Lord, loved the Lord by devotion, thereby the love in his family bonds disappeared and finally served the Lord as His servant. The war is His mission in which Arjuna participated as a servant to establish dharma and condemn adharma. Thus, in Nivrutti you find the additional Jnana Yoga leading to subsequent Bhakti Yoga and final Karma Yoga, which is the service. Thus, in the treatment of Pravrutti there is no Bhakti Yoga and Karma Yoga. But in the treatment of Nivrutti, Jnana Yoga, Bhakti Yoga and Karma Yoga are subsequently present. The Pravrutti concentrates on the Atman of Arjuna whereas the Nivrutti concentrates on the Paramatman who is Lord Krishna Himself.

Shankara enlightened the Jnana Yoga in Pravrutti and Nivrutti also. People have misunderstood Shankara and limited His Jnana Yoga to the Pravrutti only. They thought that the whole knowledge is only based on the self-analysis and the attainment of self only. This is a complete misunderstanding of Shankara’s knowledge. Shankara Himself is incarnation of Lord Shiva. The Veda says that Shiva and Narayana are one and the same. Krishna is the human incarnation of Narayana. It means Krishna and Shankara are one and the same. The path of Shankara must be a true reflection of the Gita of Krishna. Shankara Himself declared that He alone is the incarnation of Shiva (Shivah Kevaloham). He swallowed the molten lead and asked His disciples to do so. When people have limited Shankara to Jnana Yoga of Pravrutti only and have forgotten the existence of even the Lord, there was no need of Bhakti Yoga (Devotion) and Karma Yoga (Service). The Nivrutti part of Shankara was completely drowned in ignorance. Ramanuja came and uplifted the Bhakti Yoga, Madhva came and uplifted the Karma Yoga. The Jnana Yoga in Pravrutti deals with the self and its attainment. Jnana Yoga of Nivrutti deals with the attainment of the Lord in human form and to please Him with devotion and service.

There is a link between the self-attainment and Nivrutti. Unless one is pure in his mind by becoming Atman or Brahman (Brahmabhutamakalmasham—Gita), one cannot succeed in the service of the human incarnation. Unless one is purified by self-analysis to become Yogi, he cannot approach the Yogiishwara who is the human incarnation. Therefore, the Jnana yoga of Pravrutti to attain the self is the preliminary course for getting admission into Nivrutti. If one approaches the Sadguru who is the Lord in human form straightly, he will also preach the preliminary course to achieve the eligibility into Nivrutti. This is the whole plan of the Gita. The whole Gita can be treated as a single scripture of Nivrutti only because the knowledge about attainment of self is also included as zero hour at the first step in Nivrutti. The soul, the path and the final goal constitute the whole spiritual journey. The soul must be made eligible for the journey. 1) The recognition of the then living human form like Krishna as the ultimate Lord, 2) Receiving the divine knowledge from Him about the whole spiritual journey including the initial self-attainment, 3) Loving the Lord with single pointed concentration and subsequent destruction of all the worldly bonds and 4) Finally serving the Lord in human form by surrendering all like words, mind, brain, work and fruit of work constituting the whole path of Nivrutti.

Thus, the Gita starts with the preliminary self-analysis in the second chapter and runs dealing with all the above in subsequent stages. Therefore, the Gita is treated as a book dealing with only Nivrutti and can be called as Moksha Shastra. The word Yoga means to attain and thus, the word Yoga is used in several stages whenever those stages are attained. For e.g.: Jnana Yoga is attaining the Jnana, Bhakti Yoga is attaining the devotion. In the context of Atma Yoga or the attainment of self in the preliminary stage, the word Yoga means attainment of equality (Samatvam Yoga—Gita) in every corner of the world, which is the main characteristic of self-attainment. But this definition of Yoga is limited in that context only. In all other places, the word yoga means simply attainment. Therefore, if you limit the Gita to the second chapter only it can be called as Yoga Shastra. But the word Yoga means attaining the Lord and attainment of success in pleasing Lord. Then even the Moksha Shastra becomes Yoga Shastra.

The Advaita scholars think that the self-attainment mentioned in the second chapter of the Gita is the final goal of Nivrutti also. The preliminary course, which gives eligibility to join the main course itself is treated as the main course. By the self-attainment, Arjuna became normal and peaceful so that he is eligible to divert himself to Krishna. By self-analysis all the bonds with blood relation became weak and it is a favourable atmosphere for the formation of bond with the Lord. If the self-analysis was ultimate, the Gita should have been closed by second chapter. Arjuna lost the intensity in the blind attractions to fight with family members. There is no need for Krishna to tell Arjuna that Arjuna should develop devotion towards Krishna even after the attainment of self. Krishna sys Arjuna that Arjuna is ignorant (Natvam vettha— Gita). The Lord introduced two items in the fifteenth chapter. One is Kshara, which means the external gross body that is destroyed. The second one is Akshara, which is eternal and indicates the Atman. Atman is eternal with respect to the gross body. The eternal nature of Atman is relative but not absolute. The Lord says that He is beyond both these two items. He did not say that He is the third item. The reason is the first two items are visible or imaginable items of the creation. Therefore, those two items can be numbered as one and two under the category of items of creation. But the third item is beyond the entire creation and is not under the category of items of creation. This third item is called as Purushottama. But the word means that He is the greatest human being. This means that the third item exists in the human being called Krishna and therefore, Krishna is Purushottama. In the human body of Krishna also both Kshara and Akshara are present.

When the Lord introduced His human body by the word “Idam Shariiram”, He mentioned both Kshetram (Kshara) and Kshetrajna (Akshara). Then He introduced Himself as a third item who is also Kshetrajna. Thus, the human form of Lord Krishna stands as Purushottama. The word Purushottama means the superman or the human incarnation, which is coming in every human generation. Therefore, it is famous in the world (Atosmi Loke—Gita). The Lord says that the human incarnation is famous in the Veda also (Aparokshat Brahma, Pratyagatmanamaishat— Veda). The Lord said that the soul in every human being is Kshetrajna, because the soul is made of pure awareness, which is aware of itself and aware of the world. The word Kshetram means the world. Now the Lord says that He is also aware of Himself and is aware of the world i.e., Kshetrajna. What does this mean? This means that the soul is aware of itself and the world because it is awareness. The soul is understood by the logical analysis. But the Lord can never be understood by any logical analysis. Therefore, you cannot say that the Lord is awareness because He is also aware of Himself and the world like the soul. Here two words ‘cha’ and ‘api’ are used which mean that even though the Lord is not awareness still He knows everything.

The Lord is not present in the inert matter and inert energy, which constitutes the world (Nacha Bhutastah— Gita). This means that He is neither in the world nor the world. This eliminates the gross body of ordinary human being. The Lord is neither in the gross body nor the gross body itself. The gross body is made of Pancha Bhutas (the five elements). Therefore, the word Bhuta in the above Gita concludes that He is neither the five elements nor in the five elements. The second possibility is that the Lord may be the qualities or present in the qualities. The Lord says that the three qualities are generated from Him but He is not in the qualities (Nachaham Teshu— Gita). This means that He is neither the subtle body nor in the subtle body made of the qualities. The last possibility is that He may the pure awareness or the causal body or Atman. The awareness is present in the qualities like the water existing in the waves. If He is water, He cannot say that He is not present in the water waves. Thus, if He is Atman or causal body, He should be present in the subtle body of every human being. In such case, He could not have said that He is not in the qualities. The water is in the waves and the waves are also in the water. If that is the case, the Lord should have told that the qualities are in Him and that He is also in the qualities. But He told him in the Gita that He is not present in the qualities though qualities are present in Him. Therefore, He is not the pure awareness, which dissolves in the deep sleep.

He told that the five elements are in Him but He is not the five elements (Matsthani— Gita). This statement is not possible if you say that the cause is available in the effect like the Gold existing in the ornament. If that is the case, the Lord should have told that He is present in the five elements or three qualities or pure awareness of universe. The Gold is the ornament and the ornament is in the Gold. Therefore, that example is not valid. We should give an example in such a way, so that we can say that the ornament is in the Gold but the Gold is not in the ornament.

For such concept, the example is the daydreamer. The daydreamer is the cause and the dream is the effect. The dream is in him but he is not in the dream. You have imagined Bombay. The imagined Bombay is in you but you are not in that imagined city. This is possible because you are not modified into Bombay and only your mind is modified. Therefore, Parabrahman is not directly modified into the world. His power called Maya is modified into the world. The Maya and its modification (world) exist in Parabrahman. But Parabrahman does not exist in Maya or the world. When you want to enter into your imaginary city, you can never enter with your original form. Similarly, Parabrahman never enters the world directly. You will create your duplicate form as imaginary form and you will identify with that imaginary form. Now, that imaginary form enters the imaginary world. Since you have identified with that imaginary form, that imaginary form is as good as yourself. Whatever you wish, that will be the wish of that imaginary form. If somebody insults that imaginary form, you feel that you are insulted. If somebody loves that imaginary form, you feel that you are loved. When that imaginary form disappears, you have come out of that dream. Similarly, Parabrahman enters this world through one human form called Krishna. Therefore, Parabrahman is identified with Krishna. Whatever Parabrahman wishes and speaks, that is the wish and speech of Krishna.

The dream is pervaded everywhere by the mind. Similarly, Maya pervades the world everywhere. Similarly, Maya entered the world and the world is in Maya like the golden ornament. Maya is the direct cause like mind and Parabrahman is the indirect cause like the dreamer. World is the effect like dream. The dreamer is not touched by the dream. Even if the dream-city is burning, the dreamer is not even heated slightly. When a hot rod is in water, the water is heated. Similarly, if the world is in Parabrahman, the modifications in the world should touch the Parabrahman. To remove such possibility of misunderstanding, the Parabrahman told that the world is not in Him (Nachamatsthani). Now the contradiction between the two statements is solved because He told that the world is in Him (Matsthani) and also told that the world is not in Him (Nachamat).

The disappearance of the imaginary form in the imaginary world is the death of the human form of the Lord. Krishna also died. It is impossible that any human form in the imaginary world can directly touch the dreamer. Touching the imaginary human form, which was identified by the dreamer, is also the direct touch because the experience is transferred directly from the Parabrahman to the devotee and vice-versa. Touching the Parabrahman directly is not possible like touching the person directly. You can touch His shirt and you can experience Him since He is in the shirt. Similarly, you can experience Parabrahman by touching the human body in which the Parabrahman exists, which is the Human Incarnation like Lord Krishna. You cannot achieve this experience of Parabrahman from any human being like you cannot experience the person by touching a vacant shirt without the person. In the case of ordinary human being, you can touch the coat, touch the inner shirt and touch the innermost vest but the innermost person is absent. The human being is like the dress hanging from a hanger.

The cause, base and the destroyer is Maya only which can be called as Prakruti in its modified form. Maya can be also called as straightly Prakruti because the word Prakruti means the direct cause. The world, which is the modification of Maya, is also called as Prakruti because the word Prakruti can also mean the effect. Therefore, Prakruti can mean Maya, which is the cause and also means the world, which is the effect. Therefore, when you say that Brahman is present everywhere, the word Brahman stands for the pure awareness which is Maya only. Maya is only the power of Parabrahman and is generated and controlled by Parabrahman. Therefore, whatever Maya does, it appears as if Maya is doing that independently. Maya is the most faithful dog of God. Maya is visible and appears as the doer but Maya does it on the instruction of the invisible Parabrahman only. Maya appears as the independent God but if you realize the Parabrahman, Maya is just reversed as dog.

The entire problem lies only in accepting the human form Krishna as God. You may say that there are several devotees of Krishna at present but that is not the point. The point is when Krishna was alive, how many were His devotees? One has to cross egoism and jealousy to recognize the human form alive present before the eyes. Several devotees accept the human form of Lord, which passed away and is not present before the eyes. The reason for the repulsion between two human bodies is the repulsion between likes. By self-analysis if one fixes himself to be Atman, which is the pure awareness, then he becomes different from the human form. Then you may love the human form. This is one of the spiritual reasons of self-analysis. In that case, you may again start hating the human beings because they are also in the same state of Atman (Sarvabhutatmabhutatmaa). Therefore, being in the state of Atman, you can love the other human forms. You can also be in the state of human form and love other human forms. Whatever it may be, the final conclusion is that you must love the other human forms. The final result is you should love the human form of the Lord and that alone can be your love to Parabrahman, whatever you do to that human form of the Lord, all that is done to Parabrahman only.

Lord Krishna never told anyone that He is God except to Arjuna. Since Arjuna surrendered to Krishna with full faith and devotion, He revealed Himself as the Lord and taught him the path of Nivrutti. There was no need to preach Nivrutti to Gopikas because they had achieved the goal of Nivrutti. These Gopikas were sages in the previous births and the Lord preached to them in the form of Dattatreya for a long time. There was no need to preach Nivrutti to Duryodhana, who is a demon because he could not even come up to the level of Pravrutti. He was blind with his family bonds. Therefore, the Lord taught him Pravrutti only but it was of no use. As a last resort, the Lord showed even Vishwaroopam. He did not care. That means he believes in God but does not care Him. He was a demon in the previous birth. Demons try to use the power of God, but they themselves want to become God. Duryodhana wanted the help of Krishna and got army from Him. Demons like the power of God but not God. He is better than an atheist because the atheist neither likes God nor His power.

Krishna did not show Vishwaroopam to Gopikas because they believed Him as the Lord. Vishwaroopam is the proof for the human form to be the Lord. Such proof was not necessary for Gopikas. The Gopikas were sages in the previous births and had complete divine knowledge from the Lord in human form who was called as Dattatreya. He showed this vision to them several times. Therefore, there was no need of knowledge or any such proof for Gopikas. Jesus told, “Those who believe Me without proof are blessed than those who believed Me with proof”. But the other extreme end was Duryodhana who cannot understand even the preliminary knowledge of Pravrutti and did not believe even after seeing the Vishwaroopam.

But if you take the case of Arjuna, he represents the human being who is a hill of doubts, which arises questions. He is in the middle stage, neither a demon like Duryodhana, nor sages like Gopikas. He is eligible for Pravrutti and Nivrutti. The Vishwarupam supported his belief. Therefore, Arjuna represents the present human being. But Arjuna neglected Krishna on the eighteenth day when Krishna asked Arjuna to step down from the chariot first. Even during the war, when Abhimanyu died, Arjuna told that he will stop the fight. Actually, the essence of the Bhagavad Gita was that Arjuna should fight against the injustice as the servant of the Lord but not for any personal purpose. This spirit was lost when Abhimanyu died. Therefore, Arjuna represents this human psychology.

If you take the case of the sage Udanka, he did not believe the human forms of God. He was a believer in God and believed the energetic forms like Brahma, Vishnu and Shiva. He did a lot of penance and got superpowers from the Lord. He dedicated all his life to God only. The only defect in him was that he did not believe the human form of God. Therefore, he was prepared to give a curse to Krishna. Lord Krishna showed His Vishwarupam as a proof for the human form of the Lord. Thus, there was no use in the case of Duryodhana. Little use was in the case of Arjuna. Highest use was in the case of Udanka. There is no need in the case of Gopikas. The Lord showed Vishwarupam to Arjuna and Udanka so that there was some use in both the cases. He showed the same vision to Duryodhana to tell us that there will be no use in such cases. Vishwarupam is the vision of the entire cosmic energy, which cannot be seen by these human eyes. The Lord gave a very high energetic eye to see such concentrated energetic vision (Divyam Dadami). The energetic eye is like the present powerful microscope or a powerful telescope. Through the microscope, the subtle structure is seen and through the telescope, the infinite cosmos is seen. The energetic eye given by the Lord is a combination of supernatural divine microscope and divine telescope. Arjuna first saw infinite energy (Divisurya—Gita). This is the function of the divine microscope, which shows the matter as energy. Then Arjuna saw the infinite cosmos and energy. This is the function of the telescope.

When one destroys his egoism and jealousy and detects, loves and serves the Lord as a servant, he enters (Visate cha) the inner circle of the Lord. Such liberated souls live in the Lord. For e.g.: Shri Maha Lakshmi lives in the heart of Narayana. Saraswati lives in the mouth of Brahma and Parvati penetrated half into the body of Shiva. But, what is the inner meaning (Nivasishyasi)? Somebody says that you are in his heart. That does not mean that you have physically entered his heart. All this is symbolic language. It means that whatever Lakshmi feels, that is the feeling of Narayana because heart is the abode of feeling. That means there is no opposition in the thoughts. Similarly, when there is no opposition in the words that is the meaning of Saraswati being in Brahma’s mouth. The body represents action. That means Shiva and Parvati always act together. These three represent Trikaranas—the mind, the words and the body. When all the Trikarnas are surrendered to the Lord, such state of Monism is possible for the devotees. God enters the devotee. Hanuman is a devotee but is an incarnation of Lord Shiva. Balarama, one of the ten incarnations of the Lord, was equalised with the Lord but He was the incarnation of Adishesha who was the servant of the Lord. This means that the Lord becomes devotee and the devotee becomes the Lord. Thus, there is no difference between the God and the liberated soul, who entered His innermost circle (Mayite Teshu chapyaham). Even Narada says that devotees are filled with the Lord.

The Advaita scholar wants to take away this state directly in the preliminary stage itself without any patience. They want to end the Gita with the second chapter by receiving self-analysis. This is also given by the very Lord. The house owner called a beggar and asked him to stay in the front house. The beggar carefully measured the area of the front house and claimed the he is the house owner. This is the state of Advaita philosopher but what about Adishesha and Hanuman? They were also given a front house. They never did such things. The Lord called them inside the house, which is Bhakti Yoga and Karma Yoga. They told that still they were beggars and not at all the owners of the house. The Lord declared them as the owners of the house. Still they said that they are not the owners. Balarama was given an equal place in the ten incarnations. He was treated as Lord but at the end, He turned back to Adishesha and became the bed of the Lord. Even though Hanuman was made the future creator, He remained as the servant of the Lord.

The Advaita scholar is not even one-millionth of Hanuman or Adishesha. Ramanuja was Adishesha and Madhva was the brother of Anjaneya. Shankara is Lord Shiva Himself who claimed Himself as the Lord in human form (Shivoham). But others also started telling that they are also the Lord in human form. For their sake, Lord Shiva took the form of Hanuman and showed that how a human being should be always a servant of the Lord. The same Lord Shiva represented human incarnation as Adi Shankara by telling Shivoham and the same Lord Shiva represented as a devotee in the form of Hanuman. The same Lord Narayana came as Rama to represent the human being and came as Krishna, to represent the human incarnation. Shiva came first as servant and then only as Human Incarnation. Similarly, Narayana came as a human being first and then only as human incarnation. The last verse of the Gita says that the devotees should surrender to Him only (Mamekam Sharanam).

Therefore, the final goal of the human being is to recognize the human incarnation and completely surrender to Him. The first word of the Gita is Dharmakshetra, which means the field of Pravrutti or dharma. The last verse of the Gita says Sarva Dharman Parityajya, which is the field of Nivrutti. The first person that comes in the Gita is the blind Dhrutarashtra. The last person is the enlightened Arjuna. In Pravrutti, dharma is to be voted against adharma. But in Nivrutti, the Lord in human form is to be voted against even dharma. Lord Krishna represents both Pravrutti and Nivrutti. In the Mahabharata, He stands for Pravrutti by destroying injustice and supporting justice. Krishna was like Rama in Pravrutti standing as an embodiment of Sattvam or good qualities only. Any form of God stands with Sattvam only. Every human being likes Sattvam, which gives boons and removes all problems resulting in happiness (Sattvam Sukhe— Gita). It is like loving your son who has good qualities only who does not give you any problem. He always keeps you happy. Your love on your son is great and all the human beings are in this first stage called Pravrutti. All the forms of God except Krishna and Datta are full of Sattvam and Rajas and Tamas are in suppressed state. Rajas and Tamas are not expressed but present in equal quantities. In this stage, love or prema exists on God.

In the second stage, along with Pravrutti, Nivrutti also enters. In the Bhagavatam, Krishna showed Nivrutti to Gopikas. In the Bharatam, He showed Pravrutti to Pandavas. In the case Gopikas, Krishna showed Tamas by stealing butter and dancing with them. He showed Rajas also in killing Kauravas and lot of people in Kurukshetra war. Thus, Krishna is a mixture of Pravrutti and Nivrutti. In preaching the Bhagavad Gita and in supporting justice He showed Sattvam. Thus, He exhibited both good and bad qualities, which are the three qualities. Thus, He is the real incarnation of Datta. This is second stage in which you love your son who has both good and bad qualities. Your son gives you happiness as well as troubles. You will not mind the troubles and support him always. In this stage, you have greater love on your son, which is called as Moha.

In the third stage, you will reach Datta, who exhibits only bad qualities (Rajas and Tamas). In this third stage, your love on your son is greatest called as Vyamoha. You tolerate all his torture and still support and love him. This is like the blind love of Dhrutarashtra on Duryodhana. This is the climax and is the greatest love. Thus, Krishna stands as a bridge of transition stage between Rama and Datta. When all the worldly bonds exist, you are in the first stage. When most of the worldly bonds are cut, you are in the second stage. When all the worldly bonds are cut and the bond with God only remains, you are in the third stage. In the third stage, you have to cross your “I” and cut your “My”. Thus, Krishna leads you from Pravrutti to Nivrutti. He gave heaven to Pandavas from which they have to return back to the earth. But He gave the highest Goloka, the fifteenth topmost world to Gopikas from which they never returned.

Essence of the Gita

[Swami sang the following song extempore, which gives the essence of the Gita.]

How should I tell you, O Partha, how should I tell you? (Main Chorus)

If I say that I am not the Lord, you will say that I am the Lord,
If I say that I am the Lord, you will say that I am not the Lord,
If I don’t love, I am a stone for you, if I love you, you tell Me to go,
If you like to be with Me always, you have to cut all the bonds.
Impossible! O Partha, this is impossible! (Side chorus)

(Main chorus)

I came to uplift the justice, I sing this Gita to teach you,
Love with service, is the only way! Be with Me with lovely service,
To love and serve the human form is the best, Narayana came down as Krishna,
Only the human form can preach, knowing the human form is divine knowledge.
Divine knowledge! O Partha, this is divine knowledge! (Side chorus)

(Main Chorus)

Two obstacle-walls oppose you here; egoism and jealousy are the walls,
Human body repels human body; therefore, you reject My human form,
Realize, you are not the human body; you are the soul that is the pure awareness,
Why do you hate the human body, when you are not the human body?
Love Me! O Partha, love My human form! (Side chorus)

(Main Chorus)

I am Vaasudeva, the son of Vasudeva; serve Me in this human form only,
Soul need not hate the human body; at least love all human beings,
In any way love the human beings, so that you love Me in human form,
Before you love and serve Me finally, love and serve humanity.
Practice! O Partha, it is practice! (Side chorus)

(Main Chorus)

Divine knowledge means detecting Me, loving Me and then serving Me always,
Entire creation is My will only; the human body is also My will,
God pervaded My human body; God Himself is teaching you,
Don’t claim that you are the Lord, just by becoming the self.
Demonism! O, Partha, this is demonism! (Side chorus)

(Main Chorus)

Sacrifice of work and fruit of work, both are service, like the plate of meals,
Oral singing and love with the mind; to be given like the drinking water,
Don’t give only water to Lord, and charge Him for giving the water
But meals must be with drinking water; don’t aspire for payment from Lord
He will bless you! O Partha, He will always bless you! (Side chorus)

(Main Chorus)

You think of Me as a human body since you are also the human body
I am the hot water, water with heat; you are the cold water, water without heat,
Don’t propagate that I am the Lord; others may not digest that truth,
They will mock you and drag you down, to their level to be equal with you,
Human tendency! O Partha, this is human tendency! (Side chorus)

(Main Chorus)

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