अथ चतुर्थोऽध्यायः🔗

4.1 Bhagavān says: ‘I taught the sun god, Vivasvān, the imperishable science of yoga and Vivasvān taught Manu, the father of mankind and Manu in turn taught Ikṣvāku.’

4.2 The supreme science was thus received through the chain of master-disciple succession and the saintly kings understood it in that way. In the course of time, the succession was broken and therefore the science as it was, appears to have been lost.

4.3 That ancient science of Enlightenment, or entering into eternal bliss, is today taught by me to you because you are my devotee as well as my friend. You will certainly understand the supreme mystery of this science.

अर्जुन उवाच ।

arjuna uvāca aparaṁ bhavato janma paraṁ janma vivasvataḥ / kathametad vijānīyāṁ tvamādau proktavāniti // 4.4

4.4 Arjuna says: ‘Oh Kṛṣṇa, you are younger to the sun god Vivasvān by birth. How am I to understand that in the begin-ning you instructed this science to him?’

श्री भगवानुवाच

śrībhagavānuvāca bahuni me vyatītāni janmāni tava cārjuna / tānyahaṁ veda sarvāṇi na tvaṁ vettha parantapa // 4.5

4.5 Bhagavān says: Many many births both you and I have passed. I can remember all of them, but you cannot, O Parantapa!

ajo ’pi sannavyayātmā bhūtānām īśvaro ’pi san / prakṛtiṁ svāmadhiṣṭhāya saṁbhavāmyātmamāyayā // 4.6

4.6 Although I am unborn, imperishable and the lord of all living entities, by ruling my nature I reappear by my own māyā.

yadā yadā hi dharmasya glānirbhavati bhārata / abhyutthānam adharmasya tad ātmānaṁ sṛjāmyaham // 4.7 4.7 Whenever positive consciousness declines, when collective negativity rises, O Bhārat, again and again, at these times, I happen Myself.

4.8 To protect the pious and to annihilate the wicked, to re-establish righteousness I Myself appear, age after age.

4.9 One who knows or experiences My divine appearance and activities does not take birth again in this material world after leaving the body but attains Me, O Arjuna.

4.10 Being freed from attachment, fear and anger, being filled with me and by taking refuge in me, many beings in the past have become sanctified by the knowledge of me and have realized me.

4.11 I reward everyone, I show Myself to all people, according to the manner in which they surrender unto me, in the manner that they are devoted to me, O Pārtha!

4.12 Men in this world desire success from activities and therefore they worship the gods. Men get instant results from active work in this world.

4.13 Depending upon the distribution of the three attributes or guṇas and action, I have created the four castes. Yet, I am to be known as the non-doer, the unchangeable.

4.14 I am not affected by any work; nor do I long for the outcome of such work. One who understands this truth about me also does not get caught in the bondage of work.

4.15 All the wise and liberated souls of ancient times have acted with this understanding and thus attained liberation. Just as the ancients did, perform your duty with this understanding.

4.16 What is action and what is inaction, even the wise are con-fused. Let me explain to you what action is, knowing which you shall be liberated from all ills.

4.17 The complexities of action are very difficult to understand. Understand fully the nature of proper action by understanding the nature of wrong action and inaction.

4.18 He who sees inaction in action and action in inaction, is wise and a yogi, Even if engaged in all activities.

4.19 He who is determined and devoid of all desires for sense gratification, he is of perfect knowledge. The sages declare such a person wise whose actions are burnt by the fire of knowledge.

4.20 Having given up all attachment to the results of his action, always satisfied and independent, the wise man does not act, though he is engaged in all kinds of action.

nirāśī ryatacittātmā tyaktasarvaparigrahaḥ l śārīraṁ kevalaṁ karma kurvannāpnoti kilbiṣam ll 4.21

4.21 The person who acts without desire for the result; with his consciousness controlling the mind, giving up all sense of ownership over his possessions and body and only working, incurs no sin.

yadṛcchālābhasantuṣṭo dvandvātī to vimatsaraḥ l samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate ll 4.22

4.22 He who is satisfied with profit which comes of its own accord and who has gone beyond duality, who is free from envy, who is in equanimity both in success and failure, such a person though doing action, is never affected.

gatasaṅgasya muktasya jñānāvasthitacetasaḥ l yajñāyācarataḥ karma samagraṁ pravilī yate ll 4.23

4.23 The work of a liberated man who is unattached to the modes of material nature and who is fully centered in the ul-timate knowledge, who works totally for the sake of sacrifice, merges entirely into the knowledge.

brahmārpaṇaṁ brahmahavir brahmāgnau brahmaṇā hutam l brahmaiva tena gantavyaṁ brahmakarmasamādhinā ll 4.24 4.24 The offering, the offered butter to the supreme in the fire of the supreme is offered by the supreme. Certainly, the supreme can be reached by him who is absorbed completely in action.

daivamevāpare yajñaṁ yoginaḥ paryupāsate | brahmāgnāvapare yajñaṁ yajñenaivopajuhvati || 4.25

4.25 Some yogis worship the gods by offering various sacrifices to them, While others worship by offering sacrifices in the fire of the supreme.

śrotrādī nīndriyāṇyanye saṁyamāgniṣu juhvati | śabdādī nviṣayānanya indriyāgniṣu juhvati || 4.26

4.26 Some sacrifice the hearing process and other senses in the fire of equanimity and others offer as sacrifice the objects of the senses, such as sound in the fire of the sacrifice.

sarvāṇīndriyakarmāṇi prāṇakarmāṇi cāpare | ātmasaṁyamayogāgnau juhvati jñānadī pite || 4.27

4.27 One who is interested in knowledge offers all the actions due to the senses, including the action of taking in the life breath into the fire of Yoga and is engaged in the yoga of the equanimity of the mind.

dravyayajñāstapoyajñā yogayajñāstathāpare | svādhyāyajñānayajñāśca yatayaḥ saṁśitavratāḥ || 4.28

4.28 There is the sacrifice of material wealth, sacrifice through penance, sacrific through yoga and other sacrifices while there is sacrifice through self-study and through strict vows.

4.29 There are others who sacrifice the life energy in the form of incoming breath and outgoing breath, thus checking the movement of the incoming and outgoing breaths and con-trolling the breath.

4.30 There are others who sacrifice through controlled eating and offering the outgoing breath, life energy. All these people know the meaning of sacrifice and are purified of sin or karma.

4.31 Having tasted the nectar of the results of such sacrifices, they go to the supreme eternal consciousness. This world is not for those who have not sacrificed. How can the other be, Arjuna?

4.32 Thus, there are many kinds of sacrifices born of work mentioned in the Vedas. Thus, knowing these, one will be liberated.

4.33 O Parantapa (conqueror of foes), the sacrifice of wisdom is superior to the sacrifice of material wealth. After all, all activities totally end in wisdom.

4.34 Understand these truths by approaching a spiritual Master, by asking him your questions, by offering service. The enlightened person can initiate the wisdom unto you because he has seen the Truth

4.35 O Pāṇḍava, knowing this you will never suffer from desire or illusion, you will know that all living beings are in the supreme, in Me.

4.36 Even if you are the most sinful of all sinners, you will certainly cross completely the ocean of miseries through the boat of knowledge.

4.37 Just as a blazing fire turns firewood to ashes, O Arjuna, so does the fire of wisdom burn to ashes all actions, all your karma.

4.38 Truly, in this world, there is nothing as pure as wisdom. One who has matured to know this enjoys in himself in due course of time.

4.39 A person with śraddhā (courageous faith) achieves wisdom and has control over the senses. Achieving wisdom, without delay, he attains supreme peace.

4.40 Those who have no wisdom and faith, who always have doubts, are destroyed. There is no happiness in this world or the next.

4.41 O Dhanañjaya (winner of riches), one who has renounced the fruits of his actions, whose doubts are destroyed, who is well-situated in the Self, is not bound by his actions.

4.42 O descendant of Bhārata, therefore, stand up, be situated in yoga. Armed with the sword of knowledge; cut the doubt born of ignorance that exists in your heart.

In the Upaniṣad of Śrīmad Bhagavad Gītā, the scripture of yoga dealing with Brahmavidyā Yogaśāstra, the science of Brahman, in the form of Śrī Kṛṣṇārjuna saṁvād, dialogue between Śrī Kṛṣṇa-Arjuna, this is fourth chapter named, Jñānakarmasannyāsa Yogaḥ, ‘The Yoga of Action in Knowledge and Renunciation.’

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Kṛṣṇa is just thirty-two years old when He makes this statement! But He says, 'I gave this imperishable knowledge to Sūrya, the Sun god—imaṁ vivasvate yogaṁ proktavān aham avyayam (4.1).’

With logic, you cannot understand this statement. Next, He says: The supreme science, this yoga as it was, appears to have been lost in course of time. The truth is not new. It is eternal; neither new nor old. Eternal means it is there forever, beyond time and space. This yoga is imperish-able as Kṛṣṇa declares, avyayam. Anything created out of the space of completion stands eternally. Completion is eternal, Nitya.

The science of Karma Yogaḥ is being explained further in this chapter, Jñāna-karma-sannyāsa Yogaḥ. If you allow these words to penetrate you, then straightaway they can give you the first glimpse of Enlightenment.

Five thousand years ago, Kṛṣṇa said, ‘I gave this science to Sūrya, the Sun god and the Sun god, Vivasvān instructed Manu, the father of mankind, who passed this wisdom onto Ikṣvāku. Here, Kṛṣṇa gives the succession, the Master-disciple lineage. ‘In course of time, the science of yoga was lost, sa kāleneha mahatāyogo naṣṭaḥ parantapa’, He says.

Understand why this yoga was lost? When a disciple is not in the space of completion, not ready to listen, naturally the technique becomes a ritual.

‘In course of time, the science was lost.’ Kṛṣṇa uses a beautiful phrase, ‘the supreme science was taught by Me, imaṁ vivasvate yogaṁ and the supreme science was received through lineage, evaṁ paramparā prāptam.’ Even a single unenlightened disciple is enough to destroy the whole science. One who creates a spiritual movement, creates it only out of the energy of Enriching with Enlightenment, from his love and compas-sion. Our Vedic Masters transmitted the truths through the oral tradition. The disciple sits in Upaniṣad at the feet of the Master.

Upaniṣad means sitting with the Master. Upaniṣad is nothing but a Master, who gets into a space, and lets the disciples sit around and mirror his neuron activity in their brains. Upaniṣad is the best way to transmit the experiential expression of the great tattvas. This is how Bhagavān Kṛṣṇa transmits Bhagavad Gītā to the Sun god, Vivasvān and now to Arjuna. That is why our Upaniṣads insist upon going to a Living Enlightened Master, if you want the ultimate experience. All our books are only manuals. Vedas are the only books, courageous enough to declare that they cannot give you Enlightenment.

Here Kṛṣṇa uses the words, ‘rājarṣayo viduḥ’, meaning, this science is given to kingly saints, to kings and Enlightened Masters, not just to any saint. Only they can preserve the science as it is. Only a rich man who has seen the outer world, enjoyed the material wealth, can realize its empti-ness and enter the inner world. Only a king can enter into Enlightenment, because he knows there is nothing in the outer space that can fulfill him.

Kṛṣṇa says: ‘I am telling you this very ancient science of the ultimate Enlightenment, Yoga and being My devotee, my friend, you will under-stand the supreme mystery of this science.’

The person who does not have feeling connection with Kṛṣṇa, cannot receive the ultimate truth. You can’t talk to God through logic. Here, the qualification to receive the truth is devotion. He says that You are my own, bhakto’si me sakhā ceti rahasyaṁ hy etad uttamam (4.3). Sakhā means friend.

So, now let us enter into the science as it is revealed by Śrī Kṛṣṇa. Just sit with a complete, open, relaxed being in the space of listening. Let us meditate on Śrī Kṛṣṇa, the greatest Enlightened Master, JagadGuru. Let us pray to Him to allow His words to penetrate our being. Let Him reside in our inner space and enlighten our Consciousness.

Kṛṣṇa starts His message as a response to Arjuna’s question. Arjuna asks, ‘The Sun god is so much senior to you. How am I to understand that in the beginning you instructed this science to him?' Arjuna and Kṛṣṇa are almost of the same age. Suddenly, Kṛṣṇa says He gave this science to the Sun god thousands of years ago! So now, it is very difficult for Arjuna to believe Kṛṣṇa's words.

For the first time Kṛṣṇa declares His Divinity! Gītā is delivered to only one person. To express the truth, the quality of the person is important, not the quantity. Now, the disciple is ready. So Kṛṣṇa opens up.

Kṛṣṇa declares so clearly, 'I am unborn, ajopi. I never take birth. I am Parabrahma, the ultimate energy. 'I am God, bhūtānām īsvaro'pi san. You can always relate with Me. I am unborn and I never die.' I am the Lord of all living entities—ajo'pi sann avyayātmā bhūtānām īsvaro'pi san (4.6).

I still happen in every millennium in my original form. Using My māyā, I assume the body and incarnate Myself, sambhavāmy ātma-māyayā.' He happens on the planet Earth again and again in so many forms to enrich the whole humanity. Humans are in the clutch-es of māyā or illusion due to which they take birth. But Kṛṣṇa has māyā itself under His control and takes birth on His own wish! But again and again we miss Him. We are all conquerors of Buddha, Kṛṣṇa, Rāmakṛṣṇa, Ramaṇa Maharṣi. That is why again and again He has to happen on planet Earth to lift us, to enrich us with Enlightenment.

The next two verses are the essence of not only the whole Gītā but all the spiritual scriptures. Here He declares:

Whenever there is a decline in consciousness, whenever the collec-tive unconsciousness increases, to establish the dharma, cosmic law or righteousness of the eternal consciousness, the science of eternal bliss, dharma saṁsthāpanārthāya, I Myself appear, age after age, sambhavāmi yuge yuge.

Kṛṣṇa declares, ‘I come down again and again, to set right the wrong.’ He keeps the generation of enlightened Masters open for the future, the possibility, the science of enlightenment open for the future generations on planet Earth. Only a courageous being, a complete Incarnation like Kṛṣṇa can declare this truth; sambhavāmi yuge yuge.

This verse is a promise; it is deliverance to all of humanity. This one single idea, when understood, can straightaway make you enlightened. There is a cycle of positivity and negativity, up and down, over time. Dharma, righteousness is restored eventually. This is Kṛṣṇa’s promise.

A very strange statement. Kṛṣṇa says, ‘One who understands the nature of My appearance and activities will be liberated from this birth and death cycle.’ He says, ‘Understand my transcendental nature of birthlessness and deathlessness. and you will also achieve the same transcendental nature.’ If you understand that I don’t take the body, you will not take the body either. If you understand I am liberated, you will realize that you are also liberated.’ How can it be?

He says, bhūtānām īśvaro’pi—I am the Lord of all living beings! A mere cowherd boy from Brindavan says this! Kṛṣṇa lived such an ecstatic, spontaneous life, it is not easy to realize who He is! Kṛṣṇa is revealing His truth to all of us. When He says, ‘I am God, I am the Ultimate,’ He shows us the possibility, ‘When I can achieve, why can’t you? It is like a seed is always afraid of rupturing to become a tree. But the tree tells the seed, ‘Unless you open, I cannot happen.’ It is necessary to give courage to the seed. Same way, Kṛṣṇa gives the courage of authenticity to us, ‘You can also can experience the Truth and become God, like Me.

Kṛṣṇa is giving the ultimate teaching.

It means: if you understand the secret of My birth and death, you will be liberated from birth and death, Arjuna. How? Let us see the secret of the birth and death of Kṛṣṇa.

Now, just as Kṛṣṇa made the statement, now I am making the same statement to you all again. I am going to speak on something beyond logic. It is pure experience. Before speaking, I take an oath: With integrity and authenticity, whatever I speak is the truth.

Whenever the ultimate truth is uttered, something beyond our logic is uttered, we never receive it completely. If you can, receive it.

The moment the physical body dies and relaxes, that very moment the soul leaves the body. At that time, what you perceived as the highest pleasure in your life surfaces, and you decide your next birth based on that desire. Nobody else decides your birth. It is simply you who chooses. It is clearly the conscious decision of your soul.

The whole secret is this. Ordinary man takes birth based on fear and greed. That is why his whole life is driven by fear and greed. Enlightened Masters, Incarnations assume the body out of love and compassion. That is why Kṛṣṇa beautifully says, ‘ātma māyayā, because of My own energy, I take birth. Out of My love and compassion, I land on this planet Earth.’

The next question is: How can we be liberated by knowing this truth? Understand, when I say the words ‘birth or death’, I don’t mean just dying at the end of life. I mean, every night’s sleep is your birth and death. Every night when you go to sleep, you die! When you come back in the morning, you take birth one more time. That moment, when you take the body matters. These are basic, subtle, mysterious secrets of altering the whole consciousness.

An Incarnation assumes the body out of love and compassion. He comes back every morning just to pour His compassion out to the whole world. If you alter your thoughts at the time of waking up, you will alter your whole consciousness.

When you get up, let the first thought be of love and compas-sion. Get up only to express your life in bliss. Don’t think Life is your birthright. Birth itself is not your right; it is a pure gift. So every day is a blessing. When you get up, assume the body with this gratitude to the Divine. The quality of your whole consciousness will change.

Here I am giving you the straight technique to become Kṛṣṇa, an Incarnation. If you assume the body out of greed or fear, you are a man. If you assume the body out of love and compassion, you are an Incarnation, you are Divine. Kṛṣṇa gives us a technique to attain Him, to experience janma karma ca me divyam (4.9). If we are able to live, free from the attachments, then we can be absorbed in Him, and attain Him. Kṛṣṇa gives a technique to cut these kārmic bonds and realize the reality.

Kṛṣṇa offers a way to be in His space of completion. He says, ‘Be drowned in Me, man-mayā mām upāśritaḥ; you will have no an-ger, no fear. In this manner, you can be purified and realize Me, pūtā mad-bhavām āgatāḥ (4.10).’ He gives the assurance that having followed this path, many have achieved Realization. He is not saying, ‘if you do this, maybe something good will happen.’ No! ‘Do it, you will achieve! Many people have done so and have realized Me, bahavo jñāna tapasā (4.10).’ Completion directly liberates you from the karmas; completion di-rectly leads you to experience the truth, the reality of life!

Here, Kṛṣṇa reaffirms what He has promised earlier, that—He will take care of the need of every one of His devotee. Only the most compassionate being who cares and loves all, will make this statement.

Now we come to the community system. Kṛṣṇa says, ‘I have created the four communites as per the distribution of the three guṇas or attributes.’ Guṇa means ‘attribute’ or ‘quality’ that we are born with. There are three basic guṇas: satva or purity, rajas or ac-tivity and tamas or inactivity. Listen, Kṛṣṇa uses the words, ‘the distribution of the three guṇas.’ He does not say, ‘depending upon birth.’ He says, ‘Based on the guṇa, I decide his varṇa, his community’ The varṇa system was four-fold. Brāhmaṇas, the scholars and priests. Kṣatriyas, the soldiers and kings. Vaiṣyas, the business community. Śudras, the workers.

Kṛṣṇa states that only the one who transcends these three guṇas can reach His state, the higher levels of consciousness. To reach Kṛṣṇa one has to be a triguṇa rahita, beyond the three guṇas. Then, one becomes a non-doer, no-attribute person.

Here, Kṛṣṇa says that the person who sees inaction in action and action in inaction has attained Completion, karmaṇy akarma yaḥ paśyed akarmaṇi ca karma yaḥ (4.18).

When you see that it is not the ‘I’ in you that is doing the activ-ities, but the senses following their nature, then you have attained Completion. So naturally, you are liberated and you can do actions beautifully without expecting any result. That is what Kṛṣṇa means by action, karmaṇi and inaction, akarmaṇi. You cannot be inactive by nature. You can be seemingly active and busy, but totally useless. The real Self in you is eternal, unchanging. The Self in you, in me, is all the same. When everything is you, where is the question of jealousy, fear or greed? Everything is you. Enjoy this world in its many forms, without getting caught in attachment.

Kṛṣṇa says here: Be involved completely in the action yet be detached, independent and satisfied within. Then you can function spontaneously, flowing with Existence. Every single thing you do is an act of joy, because you are complete in yourself.

Create the space of completion. Complete with your patterns! There is no shortcut; this is the shortest cut! Complete and create the space of integrity and authenticity.

The inner space you carry is such a powerful space! It is hiranyagarbha, the space where the planets get created or destroyed. You may be an individual, but your inner space is not individual; it is well-connected with the whole Universe. This is what I call the ‘collective consciousness.’ So, anything you decide in your inner space becomes a reality in the Cosmos, in Life.

The next truth: Your body is not just one body. There are seven layers or bodies. The first layer is the physical body. The second, prāṇic body. These energy layers can be represented as concentric circles, with the physical layer as outermost circle and the seventh layer, nirvan- ic body as innermost layer. At the physical layer, you, God and I are at three different points in the outer- most circle. As you go deeper, these three entities finally merge into one at the innermost nirvāṇic layer, the ultimate consciousness, where God, you and I are one.

Once you realize that you are a part of the collective conscious-ness, you go beyond pain, suffering, and diseases. As long as you are individually conscious, you will be continuously suffering.

With collective consciousness you unify, but with individual consciousness you cut things into pieces. At the spiritual level, when you understand you are deeply connected to the whole Universe, you start really Living Advaita, the space of oneness and open many dimensions of your being. See, just with this body you can think, enrich and enjoy so much. If you disappear into the collective consciousness, you will experience so many possibilities.

The purpose of life is to enrich Life with Completion; to enrich others and yourself with Completion. The person who realizes the purposelessness of life can have the strength to enrich himself and others, only he can go beyond duality and surpass envy, only he can be satisfied in any action with whatever profit comes, what Kṛṣṇa calls—yadṛcchā lābha santuṣṭo dvandvātīto vimatsaraḥ (4.22). When you realize this, you relax into the space of completion, unaffected by success or failure, although doing actions, as Kṛṣṇa says beautifully, ‘samaḥ siddhāv asid- dhau ca kṛtvāpi na nibadhyate (4.22)’.

Kṛṣṇa says here, ‘One who works for the sake of enriching sacrifice, merges into the knowledge, yajñāyācarataḥ karma samagraṁ pravilīyate (4.23).’ Enrich just for the sake of enriching.

In these verses, Kṛṣṇa talks about many forms of sacrifices—of material wealth, yoga, penance—a combination of material, physical, mental and spiritual sacrifices. ‘Sacrifice’, it is not just the act of giving, but the attitude of giving. The true meaning of sacrifice lies in the space from which it is done. When you offer something you cannot afford to give, it is a true enriching sacrifice. When one sacrifices whatever is dear or difficult to give away, he enters a completely different plane of sacrifice, of true non-attachment, leading to liberation.

Sacrificing knowledge is far more difficult than sacrificing wealth. Kṛṣṇa advises the seeker to sacrifice one’s knowledge and one’s intellect at His feet, at the feet of the Master, to experience the ultimate Truth. Beautifully He says, ‘tad viddhi praṇipātena paripraśnena sevayā (4.34).’ A Master is one who has experienced the Truth and who can simply transfer his experience of Truth to you. He communes with you. A teacher is one who imparts knowledge through communication.

Masters have no vested interest, no karma to exhaust. A Master does not differentiate between good and bad, merit or sin as the society does. Here, Kṛṣṇa says beautifully, ‘Even if you are the most sinful of all sinners—sarvebhyaḥ pāpa-kṛt-tamaḥ, you will certainly cross the ocean of miseries with the boat of knowledge—sarvaṁ jñāna-plavenaiva vṛjinaṁ santariṣyasi (4.36).’

What a beautiful verse, ‘śraddhāvān labhate jñānaṁ, the one established in authenticity is enriched with knowledge.’ Actually,

śraddha means faith plus the courage of authenticity to live to your highest possibility. Kṛṣṇa declares the power of authenticity here, ‘śraddhāvān labhate jñānaṁ (4.39)–Only the authentic one is enriched with knowledge.’ When you have the knowledge and courage of authenticity to live the teachings, then you can achieve the ultimate knowledge, the knowledge of Enlightenment.

With śraddha, authenticity, you conquer your senses, and direct your mind towards the truth. The state of fear can be born in you only when you are inauthentic. Only a man living authenticity, is a liberated one enriched with the ultimate knowledge, śraddhāvān labhate jñānaṁ (4.39).

Kṛṣṇa says that there is no happiness for those who always have self-doubts, who doubts the Self, either in this world or the next. Self-doubt destroys you—saṁśayātmā vinaśyati and the one who has the self-doubt is never happy anywhere—na sukhaṁ śaṁsayātmanaḥ (4.40).

First, understand what self-doubt is! When you convince others with your strong outer image (what you project to others) and your inner image (what you feel as you) starts questioning you, that is self-doubt; where root of unhappiness grows, na sukhaṁ śaṁsayātmanaḥ (4.40). Listen. In any field if you carry self-doubt, you will continue to be power-less. In any field if you complete with your self-doubt, you are educated. Education is nothing but completing with self-doubts.

Arjuna is not ready to surrender to Kṛṣṇa completely. He doesn’t know that much deeper self-doubts need to be completed, through the experience of the Truth. That is why Kṛṣṇa gives over 700 verses to first convince him that ‘he does not know.’ When Arjuna finally gives up saying ‘I don’t know’ then Kṛṣṇa reveals Himself!

So, let the divine Parabrahma Kṛṣṇa guide us all to the right energy, to the right path of knowledge and the right experience. Let Him shower eternal bliss, Nityānanda.

CHAPTER

Sannyāsa Yogaḥ