Bible verse by verse

[_Doctor CamNC4Me]

I'd still like Sub-Genius to address the issue that his god created Evil, conspired with it, and then murdered Job's children.

How does that not make his god evil?

V/R
Dr. Cam

[_Eric]

My favorite post on this thread:

I have no centuries to decipher Your gibberish message...

I will be borrowing this.

[_Doctor CamNC4Me]

stuff

It seems you and I are on the same page (pun intended). I posted mine as you were posting yours. Now, if we can just get someone to post the Qur’an, The Talmud, the Tao Te Ching and the Tripi?a.k.a. we might make our point.

:D

[_LittleNipper]

Leviticus 17:1-16 The Lord says to Moses Aaron and his sons and to all the people of Israel that if any man of the house of Israel kills a bull, lamb or goat, among the tents or away from the tents, and has not brought it to the door of the meeting tent to give it to the Lord, he will be guilty for that blood, and will not be among God’s people. The reason is so the people of Israel may bring their gifts which were killed in the open field to the Lord, to the religious leader at the door of the meeting tent. Then they can be given as peace gifts to the Lord. The religious leader will put the blood on the altar of the Lord at the door of the meeting tent. He will burn the fat for God. They will no longer give their gifts to the goat-like gods to whom they sell themselves. Any man of the house of Israel, or visiting from another land, who gives a burnt gift or other gift, and does not bring it to the door of the meeting tent to give it to the Lord, will be cut off from his people. Any man of the house of Israel, or visiting from another land, eats blood, God will turn against that person, and he will not be one of God's people. For the life of the flesh is in the blood. I have given it to you on the altar to make your souls free from sin. For the blood makes you free from sin because of the life in it. And the man visiting from another land should not eat blood.If any man from the people of Israel, or from other people living among them, catches an animal or bird which may be eaten, he should pour out its blood and cover it with dust. Blood is the life of every living thing. So I said to the people of Israel, ‘Do not eat the blood of any living thing. For the life of every living thing is its blood. Whoever eats it will be cut off. Every person, both living in the land or one who has come from another land, who eats an animal that dies or is killed by wild animals, must wash his clothes and wash himself in water or he will suffer for his sin. If washed he will be unclean until that evening. Then he will be clean.
Young's Literal Translation (YLT)

1 And Jehovah speaketh unto Moses, saying,

2 `Speak unto Aaron, and unto his sons, and unto all the sons of Israel; and thou hast said unto them, This [is] the thing which Jehovah hath commanded, saying,

3 Any man of the house of Israel who slaughtereth ox, or lamb, or goat, in the camp, or who slaughtereth at the outside of the camp,

4 and unto the opening of the tent of meeting hath not brought it in to bring near an offering to Jehovah before the tabernacle of Jehovah, blood is reckoned to that man -- blood he hath shed -- and that man hath been cut off from the midst of his people;

5 so that the sons of Israel do bring in their sacrifices which they are sacrificing on the face of the field, yea, they have brought them in to Jehovah, unto the opening of the tent of meeting, unto the priest, and they have sacrificed sacrifices of peace-offerings to Jehovah with them.

6 `And the priest hath sprinkled the blood upon the altar of Jehovah, at the opening of the tent of meeting, and hath made perfume with the fat for sweet fragrance to Jehovah;

7 and they sacrifice not any more their sacrifices to goats after which they are going a-whoring; a statute age-during is this to them, to their generations.

8 `And unto them thou sayest: Any man of the house of Israel, or of the sojourners, who sojourneth in your midst, who causeth burnt-offering or sacrifice to ascend,

9 and unto the opening of the tent of meeting doth not bring it in to make it to Jehovah -- that man hath been cut off from his people.

10 `And any man of the house of Israel, or of the sojourners, who is sojourning in your midst, who eateth any blood, I have even set My face against the person who is eating the blood, and have cut him off from the midst of his people;

11 for the life of the flesh is in the blood, and I have given it to you on the altar, to make atonement for your souls; for it [is] the blood which maketh atonement for the soul.

12 `Therefore I have said to the sons of Israel, No person among you doth eat blood, and the sojourner who is sojourning in your midst doth not eat blood;

13 and any man of the sons of Israel, or of the sojourners, who is sojourning in your midst, who hunteth venison, beast or fowl, which is eaten -- hath even poured out its blood, and hath covered it with dust;

14 for [it is] the life of all flesh, its blood is for its life; and I say to the sons of Israel, Blood of any flesh ye do not eat, for the life of all flesh is its blood; any one eating it is cut off.

15 `And any person who eateth a carcase or torn thing, among natives or among sojourners -- hath both washed his garments, and hath bathed with water, and hath been unclean until the evening -- then he hath been clean;

16 and if he wash not, and his flesh bathe not -- then he hath borne his iniquity.'

[_Quasimodo]

3. PATH OF KARMAYOG
Arjun said: If You consider that acquiring transcendental knowledge is better than working, then why do You want me to engage in this horrible war, O Krishn? You seem to confuse my mind by apparently conflicting words. Tell me, decisively, one thing by which I may attain the Supreme. (3.01-02) The Supreme Lord said: In this world, O Arjun, a twofold path of spiritual discipline has been stated by Me in the past --- the path of Self-knowledge (JnaanYog) for the contemplative, and the path of unselfish work (Seva, KarmaYog) for the active. (3.03) One does not attain freedom from the bondage of Karm by merely abstaining from work. No one attains perfection by merely giving up work. (3.04) Because, no one can remain actionless even for a moment. Everyone is driven to action --- helplessly indeed --- by the forces of nature. (3.05) The deluded ones, who restrain their organs of action but mentally dwell upon the sense enjoyment, are called hypocrites. (3.06)

Why one should serve others?

One who controls the senses by a trained and purified mind and intellect, and engages the organs of action to selfless service, is superior, O Arjun. (3.07) Perform your obligatory duty, because working is indeed better than sitting idle. Even the maintenance of your body would be impossible without work. (3.08) Human beings are bound by work (Karm) that is not performed as a selfless service (Seva, Yajn). Therefore, O Arjun, becoming free from selfish attachment to the fruits of work, do your duty efficiently as a service to Me. (3.09)

To help each other is the first commandment of the creator

Brahmaa, the creator, in the beginning created human beings together with selfless service (Seva, Yajn, sacrifice) and said: By Yajn you shall prosper, and Yajn shall fulfill all your desires. (3.10) Nourish the celestial controllers (Devas) with selfless service (Seva, Yajn), and they will nourish you. Thus nourishing one another, you shall attain the Supreme goal. (3.11) The celestial controllers (Devas), nourished by selfless service (Seva, Yajn), will give you the desired objects. One who enjoys the gift of Devas without offering them anything in return is, indeed, a thief. (3.12) The righteous who eat the remnants of selfless service (Seva, Yajn) are freed from all sins, but the impious who cook food only for themselves (without first offering to Me, or sharing with others), in truth, eat sin. (3.13) The living beings are born from food grains; grains are produced by rain; rain comes (as a favor from Devas) if duty (Karm) is performed as a selfless service (Seva, Yajn). (See also 4.32). Duty is prescribed in the Vedas. The Vedas come from Brahm (Eternal Being). Thus the all-pervading Brahm is ever present in Seva. (3.14-15) One who does not help to keep the wheel of creation in motion by sacrificial duty (Seva), and who rejoices sense pleasures, that sinful person lives in vain, O Arjun. (3.16) For a Self-realized person, who rejoices only with the Eternal Being (Brahm), who is delighted with the Eternal Being and who is content with the Eternal Being, there is no duty. (3.17) Such a person has no interest, whatsoever, in what is done or what is not done. A Self-realized person does not depend on anybody (except God) for anything. (3.18)

Leaders should set an example

Therefore, always perform your duty efficiently and without any selfish attachment to the results, because by doing work without attachment one attains the Supreme Being. (3.19) King Janak and others attained perfection (or Self-realization) by selfless service (KarmaYog) alone. You should also perform your duty with a view to guide people, and for the universal welfare of society. (3.20) Whatever noble persons do, others follow. Whatever standard they set up, the world follows. (3.21) O Arjun, there is nothing in the three worlds (heaven, earth, and the lower regions) that should be done by Me, nor there is anything unobtained that I should obtain, yet I engage in action. (3.22) If I do not engage in action relentlessly, O Arjun, people would follow the same path in everyway. These worlds would perish if I do not work, and I would be the cause of confusion and destruction of all these people. (3.23-24) As the ignorant work, O Arjun, with attachment to the fruits of work, so the wise should work without attachment, for the welfare of the society. (3.25) The wise should not unsettle the minds of the ignorant, who are attached to the fruits of work, but should inspire others by performing all works efficiently without selfish attachment. (See also 3.29) (3.26)

All works are the works of mother nature

All works are being done by the energy and power of nature, but due to delusion of ignorance people assume themselves to be the doer. (See also 5.09, 13.29, and 14.19) (3.27) One who knows the truth, O Arjun, about the role of the forces of nature and work, does not become attached to work, knowing very well that it is the forces of nature that work with their instruments --- our organs. (3.28) Those who are deluded by the illusive power (Maya) of Nature become attached to the work done by the forces of nature. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (See also 3.26) (3.29) Do your duty --- dedicating all work to Me --- in a spiritual frame of mind, free from desire, attachment, and mental grief. (3.30) Those who always practice this teaching of Mine --- with faith (or full attention and sincerity) and free from cavil --- are freed from the bondage of Karm. But those who carp at My teaching and do not practice should be considered ignorant of all knowledge, senseless, and lost. (3.31-32) All beings follow their nature. Even the wise act according to their own nature. What, then, is the value of sense restraint? (3.33)

Two major stumbling blocks on the path of perfection

Likes and dislikes (Raag and Dvesh) for sense objects remain in the senses. One should not come under the control of these two, because they are, indeed, two major stumbling blocks on one’s path of Self-realization. (3.34) One’s inferior natural work is better than superior unnatural work. Death in carrying out one’s natural work is useful. Unnatural work produces too much stress. (See also 18.47) (3.35)

Lust is the origin of sin

Arjun said: O Krishn, what impels one to commit sin as if unwillingly and forced against one’s will? (3.36)

The Supreme Lord said: It is lust (Kaam), born out of passion (Rajo Guna), that becomes anger (when unfulfilled). Lust is insatiable and is a great devil. Know this as the enemy. (3.37) As the fire is covered by smoke, as a mirror by dust, and as an embryo by the amnion, similarly Self-knowledge (BrahmJnaan) becomes obscured by lust. (3.38) O Arjun, Self-knowledge (Brahm-jnaan) becomes covered by this insatiable fire of lust, the eternal enemy of the wise. (3.39) The senses, the mind, and the intellect are said to be the seat of lust (Kaam). Kaam --- by controlling the senses, the mind, and the intellect --- deludes a person by veiling Self-knowledge (Jnaan). (3.40) Therefore, O Arjun, by controlling the senses first, kill this devil of material desire that destroys Self-knowledge and Self-realization. (3.41)

How to control lust

The senses are said to be superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and Atma (Spirit) is superior to the intellect. (See also 6.07-08) (3.42) Thus, knowing the Self (Atma) to be superior to the intellect, and controlling the mind by the intellect (that is purified by spiritual practices), one must kill this mighty enemy, lust (Kaam), O Arjun. (3.43)

4. PATH OF RENUNCIATION WITH KNOWLEDGE
KarmaYog is an ancient forgotten commandment

The Supreme Lord said: I taught this KarmaYog, the eternal science of right action, to King Vivasvaan. Vivasvaan taught it to Manu. Manu taught it to Ikshvaaku. Thus handed down in succession the saintly Kings knew this (KarmaYog). After a long time the science of KarmaYog was lost from this earth. Today I have described the same ancient science to you, because you are my sincere devotee and friend. KarmaYog is a supreme secret indeed. (4.01-03) Arjun said: You were born later, but Vivasvaan was born in ancient time. How am I to understand that You taught this yog in the beginning of the creation? (4.04)

The purpose of incarnation of God

The Supreme Lord said: Both you and I have taken many births. I remember them all, O Arjun, but you do not remember. (4.05) Though I am eternal, immutable, and the Lord of all beings, yet I manifest myself by controlling My own material Nature using My divine potential energy (YogMaya). (See also 10.14) (4.06)

Whenever there is a decline of Dharm (Righteousness) and a predominance of Adharm (Unrighteousness), O Arjun, then I manifest Myself. I appear from time to time for protecting the good, for transforming the wicked, and for establishing world order (Dharm). (4.07-08) The one who truly understands My transcendental appearance and activities (of creation, maintenance, and dissolution), attains My supreme abode and is not born again after leaving this body, O Arjun. (4.09) Many have become free from attachment, fear, anger, and attained salvation (Mukti) by taking refuge in Me, becoming fully absorbed in My thoughts, and becoming purified by the fire of Self-knowledge. (4.10)

Path of worship and prayer

With whatever motive people worship Me, I fulfill their desires accordingly. People worship Me with different motives. (4.11) Those who long for success in their work here on the earth worship the celestial controllers (Devas). Success in work comes quickly in this human world. (4.12) The four divisions --- based on aptitude and vocation --- of human society were created by Me. Though I am the author of this system of the division of labor, one should know that I do nothing (directly) and I am eternal. (See also 18.41) (4.13) Works do not bind Me, because I have no desire for the fruits of work. The one who fully understands and practices this truth is also not bound by Karm. (4.14) The ancient seekers of liberation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did. (4.15)

Attached, detached, and forbidden action

Even the wise ones are confused about what is action and what is inaction. Therefore, I shall clearly explain what is action, knowing that one shall be liberated from the evil of birth and death. (4.16) The true nature of action is very difficult to understand. Therefore, one should know the nature of attached (or selfish) action, the nature of detached (or selfless) action, and also the nature of forbidden action. (4.17)

A KarmaYogi is not subject to the Karmic laws

The one who sees inaction in action, and action in inaction, is a wise person. Such a person is a yogi and has accomplished everything. (See also 3.05, 3.27, 5.08 and 13.29) (4.18) (To see inaction in action and vice versa is to understand that the Lord does all the work indirectly through His power by using us. He is the inactive actor. We are actively inactive, because we cannot do anything without the flow of His power. Therefore, we are not the doer, just an instrument in His hands.) A person, whose desires have become selfless by being roasted in the fire of Self-knowledge, is called a sage by the wise. (4.19) The one who has abandoned selfish attachment to the fruits of work, and remains ever content and dependent on no one but God, such a person --- though engaged in activity --- does nothing at all, and incurs no Karmic reaction, good or bad. (4.20) The one who is free from desires, whose mind and senses are under control, and who has renounced all proprietorship, does not incur sin --- the Karmic reaction --- by doing bodily action. (4.21) Content with whatever gain comes naturally by His will, unaffected by pairs of opposites, free from envy, calm in success and failure; though engaged in work, such a KarmaYogi is not bound by Karm. (4.22) The one who is free from attachment, whose mind is fixed in Self-knowledge, who does work as a service (Seva) to the Lord, all Karmic bonds of such a philanthropic person (KarmaYogi) dissolves away. (4.23) Brahm, the eternal Being, shall be realized by the one who considers everything as a manifestation or an act of Brahm. (Also see 9.16) (4.24)

Different types of spiritual practices or sacrifices

Some yogis perform the service of worship to celestial controllers (Devas, guardian angels), while others study scriptures for Self-knowledge. Some restrain their senses and give up their sensual pleasures. Others perform breathing and other yogic exercises. Some give charity and offer their wealth as a sacrifice. (4.25-28) Those who are engaged in yogic practices, reach the breathless state of trance (Samaadhi) by offering inhalation into exhalation and exhalation into inhalation as a sacrifice (by using short breathing Kriyaa techniques). (4.29) Others restrict their diet and offer their inhalations as sacrifice into their inhalations. All these people are the knowers of sacrifice, and are purified by their sacrifice. (4.30) Those who perform selfless service (Seva, Yajn, sacrifice) obtain the nectar of Self-knowledge as a result of their sacrifice and attain the Eternal Being (Brahm). O Arjun, even this world is not a happy place for the non-sacrificer, how can the other world be? (See also 4.38, and 5.06). (4.31) Many types of spiritual disciplines are described in the Vedas. Know them all to be born from Karm or the action of body, mind, and senses. Knowing this, you shall attain salvation (Moksh, Nirvan). (See also 3.14) (4.32)

Acquiring transcendental knowledge is a superior spiritual practice

The acquisition and propagation of Self-knowledge are superior to any material gain or gift, O Arjun. Because all actions in their entirety culminate in knowledge. (4.33) Acquire this transcendental knowledge from a Self-realized person by humble reverence, by sincere inquiry, and by service. The wise ones who have realized the Truth will teach you. (4.34) After knowing the Truth, O Arjun, you shall not again become deluded like this. By this knowledge you shall behold the entire creation (first) within Me, the Supreme Being (ParBrahm), then within your own higher Self (and then see Me alone in everything). (4.35) Even if one is the most sinful of all sinners, one shall yet cross over the ocean of sin by the raft of Self-knowledge (BrahmJnaan) alone. (4.36) As the blazing fire reduces wood to ashes; similarly, the fire of Self-knowledge (BrahmJnaan) reduces all bonds of Karm to ashes, O Arjun. (4.37)

Transcendental knowledge is automatically revealed to a KarmaYogi

In truth, there is no purifier in this world like Jnaan, the true knowledge of the Supreme Being (ParBrahm). One who becomes purified by KarmaYog discovers this knowledge within, naturally, in course of time. (See also 4.31, and 5.06, 18.78) (4.38) The one who has faith and is sincere in yogic practices, and has control over the senses, gains this transcendental knowledge. Having gained this knowledge, one at once attains supreme peace. (4.39) The irrational, the faithless, and the disbeliever (atheist) perishes. There is neither this world, nor the world beyond, nor happiness for the disbeliever. (4.40)

Both transcendental knowledge and KarmaYog are needed for Nirvan

Work (Karm) does not bind a person who has renounced work --- by renouncing the fruits of work --- through KarmaYog, and whose doubts about the Self are completely destroyed by Vivek, the application of Self-knowledge, O Arjun. (4.41) Therefore, cut the ignorance-born doubt (about the Supreme Being) abiding in your mind by the sword of Self-knowledge, resort to KarmaYog, and get up for the war, O Arjun. (4.42)

[_subgenius]

I'd still like Sub-Genius to address the issue that his god created Evil, conspired with it, and then murdered Job's children.

How does that not make his god evil?

V/R
Dr. Cam

Already done......ask and ye shall receive

But you distill from Job down to a point often misstated and often mislead by atheists and the like.
What you are trying to accomplish is the deification of evil...either by purpose or by simply not knowing better.
This is common among a, honestly, less mature intellect with regards to theology and the scriptures. In a way, it is the atheist's way of denying that evil, in fact, exists at all...which is another topic.
But hey, one must first ask themselves a simple question and answer in an honest manner.
Q. When hearing of a rape or murder, do you react with (a) "I wish people would not do that" or (b) "That is wrong for people to do" ?
Now, granted one may reply with both (a) and (b)...but one is preferred and initial over the other, and that is the answer that should be offered here.
So, while you consider the pitfalls of the only answer available to the atheist, let us respond more direct.

Romans 8:28

God is not the creator "evil".
God is not the creator of "suffering".
God is not the creator of "pain".

All of these, and their cousins, are beholden only to mankind...each and every one are the spawn of mankind's greatest ability.....agency, or the ability to choose otherwise.

I consider not only your posts to perhaps be erroneous in their characterizations of God, but also of evil...and these are fundamental concepts that, surely you agree, one must understand in order to offer, in this context, any sort of valid endorsement, criticism, or condemnation on them. But i have yet to decide or determine whether your posts are deliberately gluttonous or just premature and in need of proper nourishment.

[_Quasimodo]

5. PATH OF RENUNCIATION
Arjun said: O Krishn, You praise transcendental knowledge (Saamkhya, Karm-samnyaas) and also performance of selfless service (KarmaYog). Tell me, definitely, which one is the better of the two. (See also 5.05) (5.01) The Supreme Lord said: The path of Self-knowledge (Karm-samnyaas) and the path of selfless service (KarmaYog, Seva) both lead to the supreme goal. But, of the two, KarmaYog is superior to Karm-samnyaas. (5.02) A person should be considered a true Samnyaasi (Renunciant) who neither likes nor dislikes. One is easily liberated from Karmic bondage by becoming free from the pairs of opposites, O Arjun. (5.03)

Both paths lead to the Supreme

The ignorant --- not the wise --- consider the path of Self-knowledge (Karm-samnyaas) and the path of selfless service (KarmaYog) as different from each other. The person who has truly mastered one, gets the benefits of both. (5.04) Whatever goal a renunciant (Samnyaasi) reaches, a KarmaYogi also reaches the same goal. Therefore, the one who sees the path of renunciation and the path of unselfish work as the same, really sees. (See also 6.01 and 6.02) (5.05) But, true renunciation (Samnyaas), O Arjun, is difficult to attain without KarmaYog. A sage equipped with KarmaYog quickly attains Brahm. (See also 4.31, and 4.38) (5.06) A KarmaYogi whose mind is pure, whose mind and senses are under control, and who sees one and the same Eternal Being (Brahm) in all beings, is not bound by Karm though engaged in work. (5.07)

A KarmaYogi works for God

The wise (or Samnyaasi) who knows the truth thinks: "I do nothing at all". In seeing, hearing, touching, smelling, eating, walking, sleeping, breathing; and speaking, giving, taking, as well as opening and closing the eyes, a Samnyaasi believes that only the senses are operating upon their objects. (See also 3.27, 13.29, and 14.19) (5.08-09) One who does all work as an offering to the Lord --- abandoning selfish attachment to the results --- remains untouched by Karmic reaction or sin as a lotus leaf never gets wet by water. (5.10) The KarmaYogis perform action ---without selfish attachment --- with their body, mind, intellect, and senses only for the sake of self-purification. (5.11) A KarmaYogi attains Supreme Bliss by abandoning attachment to the fruits of work; while others, who are attached to the fruits of work, become bound by selfish work. (5.12)

The path of Self-knowledge

A person who has completely renounced the fruits of all works, lives happily, neither performing nor directing any action. (5.13) The Lord neither creates the urge for action, nor the feeling of doership, nor the attachment to the results of action in people. All these are done by the powers (Gunas) of Nature. (5.14) The Lord does not take the responsibility for the good or evil deeds of anybody. The Self-knowledge becomes covered by the veil of ignorance, thereby people become deluded (and do evil deeds). (5.15) Transcendental knowledge destroys the ignorance of the Self and reveals the Supreme just as the sun reveals the beauty of objects of the world. (5.16) Persons whose mind and intellect are totally merged in Eternal Being (Brahm), who are firmly devoted to Brahm, who have Brahm as their supreme goal and sole refuge, and whose impurities are destroyed by the knowledge of Brahm, do not take birth again. (5.17)

Additional marks of an enlightened person

An enlightened person (by perceiving the Lord in all) looks at a learned and humble priest, an outcast, even a cow, an elephant, or a dog with an equal eye. (See also 6.29) (5.18) Everything has been accomplished in this very life by the one whose mind is set in equality. Such a person has realized the Eternal Being (Brahm), because the Eternal Being is flawless and impartial. (See also 18.55) (5.19) One who neither rejoices on obtaining what is pleasant, nor grieves on obtaining the unpleasant, who has a steady mind, who is undeluded, and who is a knower of Eternal Being (Brahm), such a person eternally abides with Brahm. (5.20) Such a person who is in union with the Eternal Being (Brahm) becomes unattached to external sensual pleasures by discovering the joy of the Self through contemplation, and enjoys transcendental bliss. (5.21) Sensual pleasures are, in truth, the source of misery, and have a beginning and an end. Therefore the wise, O Arjun, does not rejoice in sensual pleasures. (See also 18.38) (5.22) One who is able to withstand the impulse of lust and anger before death is a yogi, and a happy person. (5.23) One who finds happiness with the Eternal Being (Brahm), who rejoices Brahm within, and who is illuminated by Self-knowledge; such a yogi attains BrahmNirvan, and goes to the Supreme Being (ParBrahm). (5.24) Seers whose sins (or imperfections) are destroyed, whose doubts have been dispelled by Self-knowledge (Jnaan), whose minds are disciplined, and who are engaged in the welfare of all beings, attain the Supreme Being (ParBrahm). (5.25) They who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain BrahmNirvan. (5.26)

The third path --- the path of devotional meditation and contemplation

A sage is, in truth, liberated by renouncing all sense enjoyments, fixing the eyes and the mind (at an imaginary black dot) between the eye brows, equalizing the breath moving through the nostrils (by Kriyaa techniques), keeping the senses, mind, and intellect under control, having salvation (Mukti) as the prime goal, and becoming free from lust, anger, and fear. (5.27-28) My devotee attains peace by knowing Me (or Krishn, the Supreme Being (ParBrahm)) as the enjoyer of sacrifices and austerities, as the great Lord of all the universe, and the friend of all beings. (5.29)

6. PATH OF MEDITATION
A KarmaYogi is a renunciant

The Supreme Lord said: One who performs the prescribed duty without seeking its fruit (for personal enjoyment) is a renunciant (Samnyaasi) and a KarmaYogi. One does not become Samnyaasi merely by not lighting the fire, and one does not become a yogi merely by abstaining from work. (6.01) O Arjun, what they call renunciation (Samnyaas) is also known as KarmaYog. No one becomes a KarmaYogi who has not renounced the selfish motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)

A definition of yog and yogi

For the wise who seeks to attain yog (of meditation, or the calmness of mind), KarmaYog is said to be the means. For the one who has attained yog, the calmness becomes the means (of Self-realization). A person is said to have attained yogic perfection when he or she has no desire for sensual pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.03-04)

The mind is the best friend as well as the worst enemy

One must elevate --- and do not degrade --- oneself by one’s own mind. The mind alone is one’s friend as well as one’s enemy. The mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.05-06) One who has control over the lower self --- the mind and senses --- is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor, and remains ever steadfast with the supreme Self. (6.07) A person is called yogi who has both Self-knowledge and Self-realization, who is calm, who has control over the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08) A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)

Techniques of meditation

A yogi, seated in solitude and alone, should constantly try to contemplate on the Supreme Being after bringing the mind and senses under control, and becoming free from desires and proprietorship. (6.10) One should sit on his or her own firm seat that is neither too high nor too low, covered with sacred Kush grass, a deerskin, and a cloth, one over the other, in a clean spot. Sitting there (in a comfortable position) and concentrating the mind on God, controlling the thoughts and the activities of the senses, one should practice meditation for self-purification. (6.11-12) One should sit by holding the waist, spine, chest, neck, and head erect, motionless and steady; fix the eyes and the mind steadily in front of the nostrils, without looking around; make your mind serene and fearless, practice celibacy; have the mind under control, think of Me, and have Me as the supreme goal. (See also 4.29, 5.27, 8.10, and 8.12) (6.13-14) Thus, by always practicing to keep the mind fixed on Me, the yogi whose mind is subdued attains peace of BrahmNirvan and comes to Me. (6.15)

This yog is not possible, O Arjun, for the one who eats too much, or who does not eat at all; who sleeps too much, or who keeps awake. (6.16) But, for the one who is moderate in eating, recreation, working, sleeping, and waking, the yog of meditation destroys all sorrow. (6.17) A person is said to have achieved yog, the union with the Eternal Being (Brahm), when the perfectly disciplined mind becomes free from all desires, and gets completely united with Brahm in Samaadhi (Trance). (6.18) A lamp in a spot sheltered (by the Eternal Being) from the wind (of desires) does not flicker; this simile is used for the subdued mind of a yogi practicing meditation on the Eternal Being (Brahm). (6.19)

When the mind disciplined by the practice of meditation becomes steady, one becomes content with the Eternal Being (Brahm) by beholding Him with purified intellect. (6.20) One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of the senses. After realizing the Eternal Being (Brahm), one is never separated from the Absolute Reality. (6.21) After Self-realization (SR), one does not regard any other gain superior to SR. Established in SR, one is not moved even by the greatest calamity. (6.22) The state of severance of union with sorrow is called yog. This yog should be practiced with firm determination, and without any mental reservation. (6.23) One gradually attains tranquillity of mind by totally abandoning all selfish desires, completely restraining the senses from the sense objects by the intellect, and keeping the mind fully absorbed in the Eternal Being (Brahm) by means of a well-trained and purified intellect; and thinking of nothing else. (6.24-25) Wheresoever this restless and unsteady mind wanders away during meditation, one should just witness it under the watchful eye (or supervision) of the Self. (6.26)

Who is a yogi?

Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under control, and who is free from sin (or faults). (6.27) Such a sinless yogi, who constantly engages his or her mind and intellect with the Eternal Being (Brahm), easily enjoys the infinite bliss of contact with Brahm. (6.28) Because of perceiving the omnipresent Eternal Being (Brahm) abiding in all beings, and all beings abiding in the Eternal Being; a yogi, who is in union with the Eternal Being, sees every being with an equal eye. (See also 4.35, 5.18) (6.29) Those who perceive Me in everything and behold everything in Me, are not separated from Me, and I am not separated from them. (6.30) The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of living. (6.31) One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one’s own, O Arjun. (6.32)

Two methods to subdue the restless mind

Arjun said: O Krishn, You have said that the yog of meditation is characterized by the calmness of mind, but due to restlessness of mind I do not perceive the steady state of mind. Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishn. I think restraining the mind is as difficult as restraining the wind. (6.33-34) The Supreme Lord said: Undoubtedly, O Arjun, the mind is restless and difficult to restrain, but it is subdued by constant vigorous spiritual practice with perseverance, and detachment, O Arjun. (6.35) In My opinion, yog is difficult for the one whose mind is not subdued. However, yog is attainable by the person of subdued mind by striving through proper means. (6.36)

Destination of unsuccessful yogi

Arjun said: The faithful who deviates from the path of meditation and fails to attain yogic perfection due to unsubdued mind --- what is the destination of such a person, O Krishn? (6.37) Do they not perish like a dispersing cloud, O Krishn, having lost both (yog and Bhog, the heavenly and worldly pleasures), supportless and bewildered on the path of Self-realization? (6.38) O Krishn, only You are able to completely dispel this doubt of mine. Because there is none, other than You, who can dispel this doubt. (See also 15.15) (6.39) The Supreme Lord said: There is no destruction, O Arjun, for a yogi either here or hereafter. A transcendentalist is never put to grief, My dear friend. (6.40)

The unsuccessful yogi is reborn in the house of the pious and prosperous after attaining heaven and living there for many years, or such a yogi is born in a family of enlightened yogis. A birth like this is very difficult, indeed, to obtain in this world. (6.41-42) There he or she regains the knowledge acquired in the previous life, and strives again to achieve perfection, O Arjun. (6.43) The unsuccessful yogi is instinctively carried towards the Eternal Being (Brahm) by virtue of the impressions (Samskaar) of yogic practices of previous lives. Even the inquirer of yog --- the union with God --- surpasses those who perform Vedic rituals. (6.44) The yogi who diligently strives, becomes completely free from all sins (or imperfections) after gradually perfecting through many incarnations, and reaches the Supreme Abode. (6.45)

Who is the best yogi?

The yogi is superior to the ascetics. The yogi is superior to the (Vedic) scholars. The yogi is superior to the ritualists. Therefore, O Arjun, be a yogi. (6.46) I consider the yogi-devotee --- who lovingly contemplates on Me with supreme faith, and whose mind is ever absorbed in Me --- to be the best of all the yogis. (See also 12.02 and 18.66) (6.47)

[_LittleNipper]

5. PATH OF RENUNCIATION
Arjun said: O Krishn, You praise transcendental knowledge (Saamkhya, Karm-samnyaas) and also performance of selfless service (KarmaYog). Tell me, definitely, which one is the better of the two. (See also 5.05) (5.01) The Supreme Lord said: The path of Self-knowledge (Karm-samnyaas) and the path of selfless service (KarmaYog, Seva) both lead to the supreme goal. But, of the two, KarmaYog is superior to Karm-samnyaas. (5.02) A person should be considered a true Samnyaasi (Renunciant) who neither likes nor dislikes. One is easily liberated from Karmic bondage by becoming free from the pairs of opposites, O Arjun. (5.03)

Both paths lead to the Supreme

The ignorant --- not the wise --- consider the path of Self-knowledge (Karm-samnyaas) and the path of selfless service (KarmaYog) as different from each other. The person who has truly mastered one, gets the benefits of both. (5.04) Whatever goal a renunciant (Samnyaasi) reaches, a KarmaYogi also reaches the same goal. Therefore, the one who sees the path of renunciation and the path of unselfish work as the same, really sees. (See also 6.01 and 6.02) (5.05) But, true renunciation (Samnyaas), O Arjun, is difficult to attain without KarmaYog. A sage equipped with KarmaYog quickly attains Brahm. (See also 4.31, and 4.38) (5.06) A KarmaYogi whose mind is pure, whose mind and senses are under control, and who sees one and the same Eternal Being (Brahm) in all beings, is not bound by Karm though engaged in work. (5.07)

A KarmaYogi works for God

The wise (or Samnyaasi) who knows the truth thinks: "I do nothing at all". In seeing, hearing, touching, smelling, eating, walking, sleeping, breathing; and speaking, giving, taking, as well as opening and closing the eyes, a Samnyaasi believes that only the senses are operating upon their objects. (See also 3.27, 13.29, and 14.19) (5.08-09) One who does all work as an offering to the Lord --- abandoning selfish attachment to the results --- remains untouched by Karmic reaction or sin as a lotus leaf never gets wet by water. (5.10) The KarmaYogis perform action ---without selfish attachment --- with their body, mind, intellect, and senses only for the sake of self-purification. (5.11) A KarmaYogi attains Supreme Bliss by abandoning attachment to the fruits of work; while others, who are attached to the fruits of work, become bound by selfish work. (5.12)

The path of Self-knowledge

A person who has completely renounced the fruits of all works, lives happily, neither performing nor directing any action. (5.13) The Lord neither creates the urge for action, nor the feeling of doership, nor the attachment to the results of action in people. All these are done by the powers (Gunas) of Nature. (5.14) The Lord does not take the responsibility for the good or evil deeds of anybody. The Self-knowledge becomes covered by the veil of ignorance, thereby people become deluded (and do evil deeds). (5.15) Transcendental knowledge destroys the ignorance of the Self and reveals the Supreme just as the sun reveals the beauty of objects of the world. (5.16) Persons whose mind and intellect are totally merged in Eternal Being (Brahm), who are firmly devoted to Brahm, who have Brahm as their supreme goal and sole refuge, and whose impurities are destroyed by the knowledge of Brahm, do not take birth again. (5.17)

Additional marks of an enlightened person

An enlightened person (by perceiving the Lord in all) looks at a learned and humble priest, an outcast, even a cow, an elephant, or a dog with an equal eye. (See also 6.29) (5.18) Everything has been accomplished in this very life by the one whose mind is set in equality. Such a person has realized the Eternal Being (Brahm), because the Eternal Being is flawless and impartial. (See also 18.55) (5.19) One who neither rejoices on obtaining what is pleasant, nor grieves on obtaining the unpleasant, who has a steady mind, who is undeluded, and who is a knower of Eternal Being (Brahm), such a person eternally abides with Brahm. (5.20) Such a person who is in union with the Eternal Being (Brahm) becomes unattached to external sensual pleasures by discovering the joy of the Self through contemplation, and enjoys transcendental bliss. (5.21) Sensual pleasures are, in truth, the source of misery, and have a beginning and an end. Therefore the wise, O Arjun, does not rejoice in sensual pleasures. (See also 18.38) (5.22) One who is able to withstand the impulse of lust and anger before death is a yogi, and a happy person. (5.23) One who finds happiness with the Eternal Being (Brahm), who rejoices Brahm within, and who is illuminated by Self-knowledge; such a yogi attains BrahmNirvan, and goes to the Supreme Being (ParBrahm). (5.24) Seers whose sins (or imperfections) are destroyed, whose doubts have been dispelled by Self-knowledge (Jnaan), whose minds are disciplined, and who are engaged in the welfare of all beings, attain the Supreme Being (ParBrahm). (5.25) They who are free from lust and anger, who have subdued the mind and senses, and who have known the Self, easily attain BrahmNirvan. (5.26)

The third path --- the path of devotional meditation and contemplation

A sage is, in truth, liberated by renouncing all sense enjoyments, fixing the eyes and the mind (at an imaginary black dot) between the eye brows, equalizing the breath moving through the nostrils (by Kriyaa techniques), keeping the senses, mind, and intellect under control, having salvation (Mukti) as the prime goal, and becoming free from lust, anger, and fear. (5.27-28) My devotee attains peace by knowing Me (or Krishn, the Supreme Being (ParBrahm)) as the enjoyer of sacrifices and austerities, as the great Lord of all the universe, and the friend of all beings. (5.29)

6. PATH OF MEDITATION
A KarmaYogi is a renunciant

The Supreme Lord said: One who performs the prescribed duty without seeking its fruit (for personal enjoyment) is a renunciant (Samnyaasi) and a KarmaYogi. One does not become Samnyaasi merely by not lighting the fire, and one does not become a yogi merely by abstaining from work. (6.01) O Arjun, what they call renunciation (Samnyaas) is also known as KarmaYog. No one becomes a KarmaYogi who has not renounced the selfish motive behind an action. (See also 5.01, 5.05, 6.01, and 18.02) (6.02)

A definition of yog and yogi

For the wise who seeks to attain yog (of meditation, or the calmness of mind), KarmaYog is said to be the means. For the one who has attained yog, the calmness becomes the means (of Self-realization). A person is said to have attained yogic perfection when he or she has no desire for sensual pleasures, or attachment to the fruits of work, and has renounced all personal selfish motives. (6.03-04)

The mind is the best friend as well as the worst enemy

One must elevate --- and do not degrade --- oneself by one’s own mind. The mind alone is one’s friend as well as one’s enemy. The mind is the friend of those who have control over it, and the mind acts like an enemy for those who do not control it. (6.05-06) One who has control over the lower self --- the mind and senses --- is tranquil in heat and cold, in pleasure and pain, and in honor and dishonor, and remains ever steadfast with the supreme Self. (6.07) A person is called yogi who has both Self-knowledge and Self-realization, who is calm, who has control over the mind and senses, and to whom a clod, a stone, and gold are the same. (6.08) A person is considered superior who is impartial towards companions, friends, enemies, neutrals, arbiters, haters, relatives, saints, and sinners. (6.09)

Techniques of meditation

A yogi, seated in solitude and alone, should constantly try to contemplate on the Supreme Being after bringing the mind and senses under control, and becoming free from desires and proprietorship. (6.10) One should sit on his or her own firm seat that is neither too high nor too low, covered with sacred Kush grass, a deerskin, and a cloth, one over the other, in a clean spot. Sitting there (in a comfortable position) and concentrating the mind on God, controlling the thoughts and the activities of the senses, one should practice meditation for self-purification. (6.11-12) One should sit by holding the waist, spine, chest, neck, and head erect, motionless and steady; fix the eyes and the mind steadily in front of the nostrils, without looking around; make your mind serene and fearless, practice celibacy; have the mind under control, think of Me, and have Me as the supreme goal. (See also 4.29, 5.27, 8.10, and 8.12) (6.13-14) Thus, by always practicing to keep the mind fixed on Me, the yogi whose mind is subdued attains peace of BrahmNirvan and comes to Me. (6.15)

This yog is not possible, O Arjun, for the one who eats too much, or who does not eat at all; who sleeps too much, or who keeps awake. (6.16) But, for the one who is moderate in eating, recreation, working, sleeping, and waking, the yog of meditation destroys all sorrow. (6.17) A person is said to have achieved yog, the union with the Eternal Being (Brahm), when the perfectly disciplined mind becomes free from all desires, and gets completely united with Brahm in Samaadhi (Trance). (6.18) A lamp in a spot sheltered (by the Eternal Being) from the wind (of desires) does not flicker; this simile is used for the subdued mind of a yogi practicing meditation on the Eternal Being (Brahm). (6.19)

When the mind disciplined by the practice of meditation becomes steady, one becomes content with the Eternal Being (Brahm) by beholding Him with purified intellect. (6.20) One feels infinite bliss that is perceivable only through the intellect, and is beyond the reach of the senses. After realizing the Eternal Being (Brahm), one is never separated from the Absolute Reality. (6.21) After Self-realization (SR), one does not regard any other gain superior to SR. Established in SR, one is not moved even by the greatest calamity. (6.22) The state of severance of union with sorrow is called yog. This yog should be practiced with firm determination, and without any mental reservation. (6.23) One gradually attains tranquillity of mind by totally abandoning all selfish desires, completely restraining the senses from the sense objects by the intellect, and keeping the mind fully absorbed in the Eternal Being (Brahm) by means of a well-trained and purified intellect; and thinking of nothing else. (6.24-25) Wheresoever this restless and unsteady mind wanders away during meditation, one should just witness it under the watchful eye (or supervision) of the Self. (6.26)

Who is a yogi?

Supreme bliss comes to a Self-realized yogi whose mind is tranquil, whose desires are under control, and who is free from sin (or faults). (6.27) Such a sinless yogi, who constantly engages his or her mind and intellect with the Eternal Being (Brahm), easily enjoys the infinite bliss of contact with Brahm. (6.28) Because of perceiving the omnipresent Eternal Being (Brahm) abiding in all beings, and all beings abiding in the Eternal Being; a yogi, who is in union with the Eternal Being, sees every being with an equal eye. (See also 4.35, 5.18) (6.29) Those who perceive Me in everything and behold everything in Me, are not separated from Me, and I am not separated from them. (6.30) The non-dualists, who adore Me as abiding in all beings, abide in Me irrespective of their mode of living. (6.31) One is considered the best yogi who regards every being like oneself, and who can feel the pain and pleasures of others as one’s own, O Arjun. (6.32)

Two methods to subdue the restless mind

Arjun said: O Krishn, You have said that the yog of meditation is characterized by the calmness of mind, but due to restlessness of mind I do not perceive the steady state of mind. Because the mind, indeed, is very unsteady, turbulent, powerful, and obstinate, O Krishn. I think restraining the mind is as difficult as restraining the wind. (6.33-34) The Supreme Lord said: Undoubtedly, O Arjun, the mind is restless and difficult to restrain, but it is subdued by constant vigorous spiritual practice with perseverance, and detachment, O Arjun. (6.35) In My opinion, yog is difficult for the one whose mind is not subdued. However, yog is attainable by the person of subdued mind by striving through proper means. (6.36)

Destination of unsuccessful yogi

Arjun said: The faithful who deviates from the path of meditation and fails to attain yogic perfection due to unsubdued mind --- what is the destination of such a person, O Krishn? (6.37) Do they not perish like a dispersing cloud, O Krishn, having lost both (yog and Bhog, the heavenly and worldly pleasures), supportless and bewildered on the path of Self-realization? (6.38) O Krishn, only You are able to completely dispel this doubt of mine. Because there is none, other than You, who can dispel this doubt. (See also 15.15) (6.39) The Supreme Lord said: There is no destruction, O Arjun, for a yogi either here or hereafter. A transcendentalist is never put to grief, My dear friend. (6.40)

The unsuccessful yogi is reborn in the house of the pious and prosperous after attaining heaven and living there for many years, or such a yogi is born in a family of enlightened yogis. A birth like this is very difficult, indeed, to obtain in this world. (6.41-42) There he or she regains the knowledge acquired in the previous life, and strives again to achieve perfection, O Arjun. (6.43) The unsuccessful yogi is instinctively carried towards the Eternal Being (Brahm) by virtue of the impressions (Samskaar) of yogic practices of previous lives. Even the inquirer of yog --- the union with God --- surpasses those who perform Vedic rituals. (6.44) The yogi who diligently strives, becomes completely free from all sins (or imperfections) after gradually perfecting through many incarnations, and reaches the Supreme Abode. (6.45)

Who is the best yogi?

The yogi is superior to the ascetics. The yogi is superior to the (Vedic) scholars. The yogi is superior to the ritualists. Therefore, O Arjun, be a yogi. (6.46) I consider the yogi-devotee --- who lovingly contemplates on Me with supreme faith, and whose mind is ever absorbed in Me --- to be the best of all the yogis. (See also 12.02 and 18.66) (6.47)

It seems to me that this is best moved to a thread of its own... While I can certainly see some good things here, I also note wrong teaching. There is no reincarnation. People have but one opportunity to live a righteous life.

[_LittleNipper]

Leviticus 17:1-16 The Lord says to Moses Aaron and his sons and to all the people of Israel that if any man of the house of Israel kills a bull, lamb or goat, among the tents or away from the tents, and has not brought it to the door of the meeting tent to give it to the Lord, he will be guilty for that blood, and will not be among God’s people. The reason is so the people of Israel may bring their gifts which were killed in the open field to the Lord, to the religious leader at the door of the meeting tent. Then they can be given as peace gifts to the Lord. The religious leader will put the blood on the altar of the Lord at the door of the meeting tent. He will burn the fat for God. They will no longer give their gifts to the goat-like gods to whom they sell themselves. Any man of the house of Israel, or visiting from another land, who gives a burnt gift or other gift, and does not bring it to the door of the meeting tent to give it to the Lord, will be cut off from his people. Any man of the house of Israel, or visiting from another land, eats blood, God will turn against that person, and he will not be one of God's people. For the life of the flesh is in the blood. I have given it to you on the altar to make your souls free from sin. For the blood makes you free from sin because of the life in it. And the man visiting from another land should not eat blood.If any man from the people of Israel, or from other people living among them, catches an animal or bird which may be eaten, he should pour out its blood and cover it with dust. Blood is the life of every living thing. So I said to the people of Israel, ‘Do not eat the blood of any living thing. For the life of every living thing is its blood. Whoever eats it will be cut off. Every person, both living in the land or one who has come from another land, who eats an animal that dies or is killed by wild animals, must wash his clothes and wash himself in water or he will suffer for his sin. If washed he will be unclean until that evening. Then he will be clean.
Young's Literal Translation (YLT)

1 And Jehovah speaketh unto Moses, saying,

2 `Speak unto Aaron, and unto his sons, and unto all the sons of Israel; and thou hast said unto them, This [is] the thing which Jehovah hath commanded, saying,

3 Any man of the house of Israel who slaughtereth ox, or lamb, or goat, in the camp, or who slaughtereth at the outside of the camp,

4 and unto the opening of the tent of meeting hath not brought it in to bring near an offering to Jehovah before the tabernacle of Jehovah, blood is reckoned to that man -- blood he hath shed -- and that man hath been cut off from the midst of his people;

5 so that the sons of Israel do bring in their sacrifices which they are sacrificing on the face of the field, yea, they have brought them in to Jehovah, unto the opening of the tent of meeting, unto the priest, and they have sacrificed sacrifices of peace-offerings to Jehovah with them.

6 `And the priest hath sprinkled the blood upon the altar of Jehovah, at the opening of the tent of meeting, and hath made perfume with the fat for sweet fragrance to Jehovah;

7 and they sacrifice not any more their sacrifices to goats after which they are going a-whoring; a statute age-during is this to them, to their generations.

8 `And unto them thou sayest: Any man of the house of Israel, or of the sojourners, who sojourneth in your midst, who causeth burnt-offering or sacrifice to ascend,

9 and unto the opening of the tent of meeting doth not bring it in to make it to Jehovah -- that man hath been cut off from his people.

10 `And any man of the house of Israel, or of the sojourners, who is sojourning in your midst, who eateth any blood, I have even set My face against the person who is eating the blood, and have cut him off from the midst of his people;

11 for the life of the flesh is in the blood, and I have given it to you on the altar, to make atonement for your souls; for it [is] the blood which maketh atonement for the soul.

12 `Therefore I have said to the sons of Israel, No person among you doth eat blood, and the sojourner who is sojourning in your midst doth not eat blood;

13 and any man of the sons of Israel, or of the sojourners, who is sojourning in your midst, who hunteth venison, beast or fowl, which is eaten -- hath even poured out its blood, and hath covered it with dust;

14 for [it is] the life of all flesh, its blood is for its life; and I say to the sons of Israel, Blood of any flesh ye do not eat, for the life of all flesh is its blood; any one eating it is cut off.

15 `And any person who eateth a carcase or torn thing, among natives or among sojourners -- hath both washed his garments, and hath bathed with water, and hath been unclean until the evening -- then he hath been clean;

16 and if he wash not, and his flesh bathe not -- then he hath borne his iniquity.'

[_Quasimodo]

7. SELF-KNOWLEDGE AND ENLIGHTENMENT

The Supreme Lord said: O Arjun, listen how you shall know Me fully without any doubt, with your mind absorbed in Me, taking refuge in Me, and performing yogic practices. (7.01) I shall impart you Self-knowledge (Jnaan) together with enlightenment (Vijnaan), after comprehending that nothing more remains to be known in this world. (7.02) Scarcely one out of thousands of persons strives for perfection of Self-realization. Scarcely one among those successful strivers truly understands Me. (7.03)

Definitions of matter, consciousness, and spirit

The mind, intellect, ego, ether, air, fire, water, and earth are the eightfold transformation (or division) of My material energy (Prakriti). (See also 13.05) (7.04) The material energy is My lower Nature (Aparaa-shakti, Prakriti, matter). Know My other higher Nature (Paraa-shakti, Cetanaa, Purush, Spirit) by which this entire universe is sustained, O Arjun. (7.05) Know that all creatures have evolved from this twofold energy; and I --- the Supreme Being (ParBrahm, Krishn) --- am the source of origin as well as dissolution of the entire universe. (See also 13.26) (7.06)

The Supreme spirit is the basis of everything

There is nothing higher than Me, O Arjun. Everything in the universe is strung on Me, the Supreme Being (ParBrahm Paramaatma), like jewels are strung on the thread (of a necklace). (7.07) O Arjun, I am the sapidity in the water, I am the radiance in the sun and the moon, the sacred syllable AUM in all the Vedas, the sound in the ether, and potency in human beings. I am the sweet fragrance in the earth. I am the heat in the fire, the life in all living beings, and the austerity in the ascetics. (7.08-09) O Arjun, know Me to be the eternal seed of all creatures. I am the intelligence of the intelligent, and the brilliance of the brilliant. (See also 9.18 and 10.39). I am the strength of the strong who is devoid of lust and selfish attachment. I am lust (Kaamadev, Cupid) in human beings that is in accord with righteousness (Dharm) (for the sacred and sole purpose of procreation after marriage), O Arjun. (7.10-11) Know that three modes (Gunas) of material Nature --- goodness, passion, and ignorance --- also emanate from Me. I am not dependent on, or affected by the Gunas, but the Gunas are dependent on Me. (See also 9.04 and 9.05) (7.12) Human beings are deluded by the various aspects of these three modes (Gunas) of material Nature; therefore, they do not know Me who is eternal and above these Gunas. (7.13)

Who seeks God?

This divine power (Maya) of Mine, consisting of three states (Gunas) of mind, is very difficult to overcome. Only those who surrender unto Me easily cross over this Maya. (See also 14.26, 15.19, and 18.66) (7.14) The evil doers, the ignorant, the lowest persons who are attached to demonic nature, and whose power of discrimination has been taken away by divine illusive power (Maya) do not worship or seek Me. (7.15)

Four types of virtuous ones worship or seek Me, O Arjun. They are: The distressed, the seeker of Self-knowledge, the seeker of wealth, and the enlightened one who has experienced the Supreme. (7.16) Among them the enlightened devotee (Jnaani-bhakt), who is ever united with Me and whose devotion is single-minded, is the best. Because I am very dear to the enlightened, and the enlightened is very dear to Me. (7.17) All these seekers are indeed noble; but, I regard the enlightened devotee as My very Self. One who is steadfast becomes one with Me and abides in My supreme abode. (See also 9.29) (7.18) After many births the enlightened one resorts to Me by realizing that everything is, indeed, My (or Supreme Being’s) manifestation. Such a great soul is very rare. (7.19) Persons whose discernment has been carried away by various desires impelled by their Karmic impression (Samskaar), resort to celestial controllers (Devas) and practice various religious rites. (7.20)

God can be seen in an image of any desired form of worship

Whosoever desires to worship whatever deity (using any name, form, and method) with faith, I make their faith steady in that very deity. Endowed with steady faith they worship that deity, and obtain their wishes through that deity. Those wishes are, indeed, granted only by Me. (7.21-22) Such material gains of these less intelligent human beings are temporary. The worshipers of celestial controllers (Devas) go to Devas, but My devotees certainly come to Me. (7.23)

The ignorant ones --- unable to understand My immutable, incomparable, incompre-hensible, and transcendental form (or existence) --- assume that I, the Supreme Being (ParBrahm), am formless and take forms or incarnate. (7.24) Concealed by My divine power (Maya), I do not reveal Myself to the ignorant ones who do not know and understand My unborn, eternal, and transcendental form and personality (and consider Me formless). (7.25)

I know, O Arjun, the beings of the past, of the present, and those of the future, but no one really knows Me. (7.26) All beings in this world are in utter ignorance due to delusion of pairs of opposites born of likes and dislikes, O Arjun. But persons of unselfish deeds, whose Karm or sin has come to an end, become free from the delusion of pairs of opposites and worship Me with firm resolve. (7.27-28) Those who strive for freedom from the cycles of birth, old age, and death by taking refuge in Me fully comprehend Brahm (Eternal Being); the nature of Brahm; and Karm, the power of Brahm. (7.29) The steadfast persons who know Me alone as the mortal beings (Adhibhut), temporal Divine Beings (Adhidaiv), and the Supersoul (Adhiyajn) even at the time of death, attain Me. (See also 8.04) (7.30)

8. THE ETERNAL BEING

Arjun said: O Krishn, who is the Eternal Being (Brahm)? What is Adhyaatm, or the nature of the Eternal Being? What is Karm? Who are the mortal beings (Adhibhut)? And who are Divine Beings (Adhidaiv)? Who is the Supersoul (Adhiyajn), and how does He dwell in the body? How can You be remembered at the time of death by those who have control over their minds, O Krishn? (8.01-02)

Definition of supreme spirit, spirit, individual soul, and Karma

The Supreme Lord said: The immutable Atma (Spirit) is called Brahm (Eternal Being). The nature (including the inherent power of cognition and desire) of Brahm is called Adhyaatm. The creative power of Brahm that causes manifestation of the living entity (Jeev) is called Karm. (8.03) Mortal beings are called Adhibhut. The expansions of Divine Personality ---such as Naaraayan, Mahaa-vishnu, Ishvar, etc. --- are called Divine Beings (Adhidaiv). I am the Supersoul (Adhiyajn) residing inside the body as the supreme controller (Ishvar), O Arjun. (8.04)

Theory of reincarnation and Karma

The one who remembers Me exclusively even while leaving the body at the time of death, attains Me; there is no doubt about it. (8.05) Remembering whatever object one leaves the body at the end of life, one attains that object, O Arjun, because of the constant thought of that object (one remembers that object at the end of life and achieves it). (8.06)

A simple method of God-realization

Therefore, always remember Me and do your duty. You shall certainly attain Me if your mind and intellect are ever focused on Me. (8.07) By contemplating on Me with an unwavering mind that is disciplined by the practice of meditation, one attains the Supreme Being, O Arjun. (8.08) One who meditates on the Supreme Being (ParBrahm)

--- as the omniscient, the oldest, the controller, smaller than the smallest (and bigger than the biggest), the sustainer of everything, the inconceivable, the self-luminous like the sun, and as transcendental or beyond the material reality --- at the time of death with steadfast mind and devotion; making the flow of bioimpulses (life forces, Praan) rise up to the middle of two eye brows (or the sixth Chakr) by the power of yog and holding there; attains Krishn, the Supreme Divine Person. (See also 4.29, 5.27, 6.13) (8.09-10) I shall briefly explain the process to attain the supreme abode that the knowers of the Veda call immutable; into which the ascetics, freed from attachment, enter; and desiring which people lead a life of celibacy. (8.11)

Attain salvation by meditating on God at the time of death

When one leaves the physical body by controlling all the senses; focusing the mind on God, and Praan (life forces) in the cerebrum; engaged in yogic practice; meditating on Me and uttering AUM--- the sacred monosyllable sound power of Eternal Being (Brahm) --- one attains the supreme abode. (8.12-13) I am easily attainable, O Arjun, by that ever steadfast yogi who always thinks of Me and whose mind does not go elsewhere. (8.14) After attaining Me, the great souls do not incur rebirth in this miserable transitory world, because they have attained the highest perfection. (8.15) The dwellers of all the worlds --- up to and including the world of Brahmaa, the creator --- are subject to the miseries of repeated birth and death. But, after attaining Me, O Arjun, one does not take birth again. (See also 9.25) (8.16)

Everything in the creation is cyclic

Those who know that the day of the creator (Brahmaa) lasts one thousand Yugas (or 4.32 billion years) and that his night also lasts one thousand Yugas, they are the knowers of day and night. (8.17) All manifestations come out of the primary material Nature (Aadi Prakriti or Avyakt) at the arrival of the day of Brahmaa (Creator), and they again merge into the same at the coming of Brahmaa’s night. (8.18) The same multitude of beings comes into existence again and again at the arrival of the day of the creator (Brahmaa); and is annihilated, inevitably, at the arrival of Brahmaa’s night. (8.19)

There is another eternal transcendental existence--- higher than the changeable material Nature (Prakriti) --- that does not perish when all created beings perish. This is called the unmanifest Eternal Being (Avyakt Akshar Brahm). This is also said to be ParamDhaam, the supreme abode. Those who attain My supreme abode do not take birth again. (8.20-21) This supreme abode, O Arjun, is attainable by unswerving devotion to Me within which all beings exist, and by which all this universe is pervaded. (See also 9.04 and 11.55) (8.22)

Two basic paths of departure from the world

O Arjun, now I shall describe different paths departing by which, during death, the yogis do or do not come back. (8.23) Fire, light, daytime, the bright lunar fortnight, and the six months of the northern solstice of the sun --- departing by the path of these celestial controllers (Devas), yogis who know the Eternal Being (Brahm) attain Brahm. (8.24) Smoke, night, the dark lunar fortnight, and the six months of southern solstice of the sun --- departing by these paths, the righteous person attains heaven and comes back to earth. (8.25) The path of light (of spiritual practice and Self-knowledge) and the path of darkness (of materialism and ignorance) are thought to be the world’s two eternal paths. The former leads to salvation (Mukti, Nirvan) and the latter leads to rebirth. (8.26)

Transcendental knowledge leads to salvation

Knowing these two paths, O Arjun, a yogi is not bewildered at all. Therefore, O Arjun, be steadfast in yog with Me at all times. (8.27) The yogi who knows all this goes beyond getting the benefits of the study of the Vedas, performance of sacrifices, austerities, and charities, and attains My Supreme Eternal Abode (ParamDhaam). (8.28)

9. SUPREME KNOWLEDGE AND BIG MYSTERY


The Supreme Lord said: I shall reveal to you, who do not disbelieve, the most profound, secret, transcendental knowledge, together with transcendental experience. Knowing this you will be freed from the miseries of worldly existence. (9.01)

Knowledge of the nature of the supreme is the biggest mystery

This Self-knowledge is the king of all knowledge, is the most secret, is very sacred, can be perceived by instinct, conforms to righteousness (Dharm), is very easy to practice, and is timeless. (9.02) O Arjun, those who have no faith in this knowledge do not attain Me and follow the cycles of birth and death. (9.03) This entire universe is an expansion of Mine. All beings depend on Me. I do not depend on them (because I am the highest of all). (See also 7.12) (9.04) Look at the power of My divine mystery; in reality, I --- the sustainer and creator of all beings --- do not depend on them, and they also do not depend on Me. (9.05) (Like a gold chain depends on gold, and the milk products depend on milk. In fact, the gold chain does not depend on gold; the chain is nothing but gold. Similarly, matter and energy are different as well as non-different). Perceive that all beings remain in Me (without any contact or without producing any effect) as the mighty wind, moving everywhere, eternally remains in space. (9.06)

The theory of evolution and involution

All beings merge into My Aadi Prakriti (primary material Nature) at the end of a Kalp (or a cycle of 4.32 billion years), O Arjun, and I create them again at the beginning of the next Kalp. (9.07) I create the entire multitude of beings again and again with the help of My material Nature (Prakriti or Maya). These beings are under control of the modes (Gunas) of material Nature (Prakriti). (9.08) These acts of creation do not bind Me, O Arjun, because I remain indifferent and unattached to those acts. (9.09) The divine kinetic energy (Maya) --- with the help of material Nature (Prakriti) --- creates all animate and inanimate objects under My supervision; thus, the creation keeps on going, O Arjun. (See also 14.03) (9.10)

The ways of the wise and of the ignorant

Ignorant persons despise Me when I appear in human form; because, they do not know My transcendental nature as the great Lord of all beings (and take Me for an ordinary human), and they have false hopes, false actions, false knowledge, and delusive (Taamasik) qualities (See 16.04-18) of fiends and demons (and are unable to recognize Me). (9.11-12) But great souls, O Arjun, who possess divine qualities (See 16.01-03), know Me as immutable, as the material and efficient cause of creation, and worship Me single-mindedly with loving devotion. (9.13) Persons of firm resolve worship Me with ever steadfast devotion by always singing My glories, striving to attain Me, and prostrating before Me with devotion. (9.14) Some worship Me by acquiring and propagating Self-knowledge. Others worship the infinite as the One in all (or non-dual), as the master of all (or dual), and in various other ways. (9.15)

Everything is a manifestation of the Absolute

I am the ritual, I am the sacrifice, I am the offering, I am the herb, I am the mantra, I am the clarified butter, I am the fire, and I am the oblation. (See also 4.24). I am the supporter of the universe, the father, the mother, and the grandfather. I am the object of knowledge, the sacred syllable “AUM”, and also the Rig, the Yajur, and the Saam Vedas. I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the foundation, the substratum, and the immutable seed. (See also 7.10 and 10.39) (9.16-18) I give heat. I send, as well as withhold, the rain. I am immortality, as well as death. I am also both the absolute (Sat or Akshar) and the temporal (Asat or Kshar), O Arjun. (The Supreme Being has become everything. See also 13.12) (9.19)

Attaining salvation by devotional love

The doers of the rituals prescribed in the Vedas, the drinkers of the nectar of devotion, and whose sins are cleansed, worship Me by doing good deeds (Yajn) for gaining heaven. As a result of their meritorious deeds they go to heaven and enjoy celestial sense pleasures. (9.20) They return to the mortal world --- after enjoying the wide world of heavenly pleasures --- upon exhaustion of their good Karm (Punya). Thus following the injunctions of the three Vedas, persons working for the fruit of their actions take repeated birth and death. (See also 8.25) (9.21)

I personally take care of both the spiritual and material welfare of those ever-steadfast devotees who always remember and adore Me with single-minded contemplation. (9.22) O Arjun, even those devotees who worship the deities with faith, they also worship Me, but in an improper way; (9.23) because I --- the Supreme Being (ParBrahm) --- alone am the enjoyer of all sacrificial services (Seva, Yajn) and Lord of the universe. But people do not know My true, transcendental nature. Therefore, they fall (into the repeated cycles of birth and death). (9.24) Worshippers of the deities go to the deities; worshippers of ancestors go to the ancestors, and worshippers of the ghosts go to the ghosts; but My devotees come to Me (and are not born again). (See also 8.16) (9.25)

The Lord accepts and eats the offering of love and devotion

Whosoever offers Me a leaf, a flower, a fruit, or water with devotion, I accept and eat the offering of devotion by the pure-hearted. (9.26) O Arjun, whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever charity you give, whatever austerity you perform, do all that as an offering unto Me. (See also 12.10, 18.46) (9.27) You shall become free from the bondage --- good and bad --- of Karm by this attitude of complete renunciation (SamnyaasYog). Becoming liberated, you shall come to Me. (9.28)

There is no unforgivable sinner

The Self is present equally in all beings. There is no one hateful or dear to Me. But, those who worship Me with love and devotion are very close to Me, and I am also very close to them. (See also 7.18) (9.29) If even the most sinful person resolves to worship Me with single-minded, loving devotion, such a person must be regarded as a saint because of making the right resolution. (9.30) Such a person soon becomes righteous and attains everlasting peace. Be aware, O Arjun, that My devotee shall never perish or fall down. (9.31)

The path of devotional love is easier

Anybody --- including women, merchants, laborers, and the evil-minded --- can attain the supreme abode by just surrendering unto My will with loving devotion, O Arjun. (See also 18.66) (9.32) It should then be very easy for holy priests and devout royal sages to attain the Supreme Being. Therefore, having obtained this joyless and transitory human life, one should always worship Me with loving devotion. (9.33) Fix your mind on Me, be devoted to Me, worship Me, and bow down to Me. Thus uniting yourself with Me by setting Me as the supreme goal and the sole refuge, you shall certainly come to Me. (9.34)