Saint Rampal Ji Maharaj has done a translation of Shrimad Bhagavad Gita Chapter 2 which provides the eloquent description of how the giver of the knowledge of Gita tries to fulfill his wicked intention to have war and keeps persuading warrior Arjuna. The competence of Purna Parmatma and the characteristics of a true devotee have been explained.
It is described in Bhagavad Gita Chapter 2, Verse 1-3 that seeing a sad and crying Arjun, ‘Kaal’ (Brahm) God, entered in Sri Krishna’s body and said that on this occasion, your cowardly behavior is neither going to take you to heaven nor will bring you fame, and nor is the act of great men. Therefore, O Arjun, abandon impotence and get ready for the battle.
In Bhagavad Gita Chapter 2, Verse 4-6, Arjun is saying that Lord, instead of committing sin by killing our respected elders (Dronacharya, Dhritarashtra), brothers, and relatives, we consider it better to eat begged food and we will incur sin by enjoying this kingdom stained with their blood. And you never know who will die and who will live?.
In Bhagavad Gita Chapter 2, Verse 7-9, Arjun says, “I am your disciple and am in your refuge. My mind has stopped working. Advise me whatever is in my interest. If somebody grants me the kingdom of the whole Earth and makes me the king of Gods i.e. grants me the throne of Indra, still I would not like to fight and carry the burden of sin on my head i.e. no matter how much you may persuade me but I do not perceive that any teaching of yours will relieve from sorrow i.e. will prepare me for the battle. (I will not fight). Having said this, Arjun became silent and sat down in the rear end of the chariot.
It is described in Bhagavad Gita Chapter 2, Verse 10-16, that on seeing grief-stricken Arjun, God smilingly said that O Arjun! You are grieving on an unregretful thing and are giving knowledge like a pandit. Learned people do not worry about life and death. It is not that you, all these soldiers, and I were never there before or will never be ahead. Therefore, gather the courage to bear sorrow-joys and we all are in the cycle of life-death.
Special Deliberation: In Gita chapter 2 verse 16, there is a description that of discrete, that is, the existence of mortal does not last forever, and ‘Sat’ (truth), means the imperishable always exists. God is imperishable. His soul is also indestructible. The whole world is pervaded by God, that is, expansion has been attained. The absence (non-appearance) of that indestructible God is not there at any time.
In the Gita chapter 2 verse 17, the glory of the same indestructible God has been stated that there is no one everlasting other than God because the soul has been created by God through His word, His body. Before Genesis, the soul was absent. Even though at present the soul is also indestructible, but there was no absence of God at that time.
The meaning of Bhagavad Gita Chapter 2, Verse 17 is that Kaal God; the giver of the knowledge of Gita is saying that Arjun we all (you, I, and all living beings) are in the cycle of life-death. In reality, consider only that God (Purna Brahm) as immortal/eternal by whom all these Brahmands have been organized. Nobody can destroy that immortal SatPurush. His power only is present in every living being and every particle; like, Sun. Even when far, its light and warmth have an effect on the Earth.
Important: For example, solar power plants get power from the distant sun. All the fans and bulbs that provide light associated with that plant continue to work. In the same way, the complete God is seated far away in Satlok and is giving power to the soul-form; power-plant to all beings. All beings and the universes are moving with the power of that Supreme God. Those seekers who perform unscriptural practice and are not receiving the benefit from God; their conscience is clouded by sinful deeds. After coming to the shelter of a Satguru, by performing ‘Satya Sadhana’, that is, true worship according to the scriptures, the clouds of sinful deeds are eliminated. Due to this, by staying in the decorum of a complete saint, and by doing spiritual practice, the power that comes from God starts.
The translation of Bhagavad Gita Chapter 2, Verse 18 - 20 is that this body, made up of five elements, is perishable. The eternal God is said to be imperishable and proofless i.e. a common devotee cannot comprehend that He is said to be always living with the soul of a living being. Like in the above example, the sun remains impregnated with the solar power plant, the energy is being absorbed by its power. Which is known only by Scientists. The ordinary person cannot understand; How are all these fans etc. working? [Bhagavad Gita Chapter 13, Verse 21, 22, 23, and in Bhagavad Gita Chapter 15, Verse 8.] Therefore, O Bharatvanshi Arjun! Fight.
Translation of Bhagavad Gita Chapter 13, Verse 21 – The Purush (God) only, being Omnipresent, is also present in Prakriti, that is, Durga, therefore, born from Prakriti all the three (Gunas) qualities, that is, Rajgun Brahma, Satgun Vishnu, and Tamgun Shiva get attainment from Him. Due to which the soul has to suffer according to the deeds performed and these qualities are the reason for the soul to take birth in good and bad species of life. Just as one uses solar energy to run an animal cutting machine, another one uses to run a juice dispenser. All these works are done with solar energy. In the same way, a seeker with the power of God works and the credit goes to the quality, that is, the power of God.
Translation of Bhagavad Gita Chapter 13, Verse 22: - The SatPurush present in this body, in reality, is God only. He being a witness, is an overseer, and being the giver of genuine approval is the Permitter, being the preserver-nurture of everyone is the Protector, by offering sacrifices in Yajnas, religious rituals, is the User, being the Master of Brahm and ParBrahm, etc., is called Maheshwar and Paramatma (the Supreme God).
Translation of Bhagavad Gita Chapter 13, Verse 23: - Hence, one who knows SatPurush, Kaal God, and Maya along with the three qualities (gunas), from the core, he, even though engaged in moral obligations in all respects, is not born again.
Translation of Bhagavad Gita Chapter 15, Verse 8: - Air blows smell away because air is master of smell; similarly, Supreme God also takes the soul having an immaterial/subtle body from the old body which that soul abandons, to the new body the soul acquires.
Meaning: - Consider the formless power of the Supreme God with the soul similar to a mobile phone working from a range. Though the tower is in one place, it is still connected to its regional mobile phone through its range. Only he can understand this, who has a mobile. Similarly, the Supreme God resides in his place, Satlok and wherever He goes, He keeps the range of His formless power extended to every living being or place i.e. to every living and non-living thing in every Brahmand, just as Sun, even when far, keeps its light and invisible warmth (heat) extended to every particle in its capacity zone. Likewise, the light and invisible power radiating from the Supreme God’s body is sustaining every living and non-living thing.
The essence of Bhagavad Gita Chapter 2, Verse 19-21 is that the Omnipresent Supreme God (Purna Parmatma) lives with the soul just as the smell is present somewhere in the air. Air and smell have an inseparable relationship. When smell moves from one place to another, at that time, the air is always with it. Similarly, regard air as the Supreme God and smell as the soul and consider fragrance as a good soul and foul smell as an evil soul. The Supreme God takes them into new bodies according to their deeds and still is with them. Like, Sun appears to be with everyone. Even when far, every living being is affected by the formless (invisible) effect of the sun. Likewise, the Supreme God, sitting in Satlok, organizes all living beings. Similarly, we have to understand the meaning of this Bhagavad Gita Chapter 2’s Verses 17-21, 22-23, and 24-25 in different ways.
In Bhagavad Gita Chapter 2, Verse 22-23, the state of the soul has been described.
Translation of Bhagavad Gita Chapter 2, Verse 22: - As a human being casts off worn-out clothes and puts on the new ones; likewise, the soul discards the worn-out bodies and acquires other new bodies.
Translation of Bhagavad Gita Chapter 2, Verse 23: - Weapons cannot cut this soul, fire cannot burn it, water cannot melt it and wind cannot make it dry. Although equipped with Godly attributes (power), the soul has a different existence.
In Bhagavad Gita Chapter 2, Verse 24-25, again the grandeur of that omnipresent Supreme God has been described.
Translation of Bhagavad Gita Chapter 2, Verse 24: - He is indivisible. This God is incombustible, insoluble and undoubtedly, cannot be dried, and this God is eternal, omnipresent, unchanging, and is immemorial.
Translation of Bhagavad Gita Chapter 2, Verse 25: - This God is incognito, but has a radiant subtle body. He is unimaginable. He is said to be defectless. With this, ‘O Arjun! To this God who lives in impenetrable form with the soul, due to which the soul is devoid of destruction. By knowing in this way, you are not worthy to grieve, that is, it is not appropriate for you to grieve you because the soul does not die by being with the divine.
Note: The knowledge giver of Gita; Kaal Brahm tells in Gita Chapter 7 Verse 25 that I remain hidden by Yogmaya. Do not appear before anyone. These ignorant people consider me to have come in the human form as Krishan. In Gita Chapter 8 Verse 20 it has been said that ‘the other immortal unmanifested i.e. invisible form which is present beyond that unmanifested Supreme God, He even after the destruction of all living beings is never destroyed’.
The essence of Chapter 2 Verses 12-25 is that Arjun! All living beings (you and I) are in life and death. But consider him as eternal, from whom the whole world has extended (has become organized). No one is capable of destroying this eternal God (Purna Brahm). That God lives with the soul like the smell in the air; the air is the master of smell. A good soul is fragrance and an evil soul is a foul smell. But fresh/pure air is detached; still, both have an inseparable relationship. Likewise, the soul has the same qualities as God. Nevertheless, experiences the results of its deeds. Like, a person casting off worn-out clothes puts on new clothes. Similarly, the soul according to its deeds experiences happiness and suffering in heaven-hell and 84-lakh species of life, but God has no sufferings. The soul does become joyous and miserable. Here, it is quite important to remember that in Gita Ji, Bhagavad Gita Chapter 13, Verse 22-23, and Bhagavad Gita Chapter 15, Verse 8, it is evident that the soul is a part of Purna Parmatma (the Supreme God). SatPurush has an inseparable relationship with it only. A soul bears fruits of its actions, experiences joys and sorrows; but God (SatPurush) is away from this, is detached. Therefore, dear readers, it is important to understand this secret. A soul is also immortal and indivisible but is under the control of deeds/actions, whereas God (Parmatma) is not affected by this and is Omnipotent. After comprehending this profound difference, you will be able to make maximum use of Gita Ji’s pure knowledge (Gyan).
In Bhagavad Gita Chapter 2, Verse 26-30, it is said that the soul does not die even when the body is lost (death) because God lives with it in invisible form. Like, after casting off worn-out clothes, new clothes are worn, consider this body as the same. A soul can neither be cut, nor put on fire, nor can be drowned in water, nor can air make it dry, it is immortal. This God lives as an overseer form with this soul and is unflawed (perfect). If we consider a soul to be constantly dying and taking birth, even then we should not become sad. Because after casting off worn-out clothes, it acquires new clothes; therefore, do not grieve. One, who has been born, will certainly die and who dies, will certainly take birth. God is saying that You, I, and all these living beings were there earlier also and will be there in the future as well. Then why worry?
In Chapter 2 Verses 31 to 37, it is said that the attribute of the Kshatriya is not to show cowardice in war, and then even if you die in war the door of Heaven is open. If you win, you will enjoy the happiness of the Kingdom. Such an opportunity comes with great fortune. Arjun! There are laddoos (sweet) in both your hands. Kshatriya's disgracefulness is even insurmountable. Therefore, Arjun agreed with me and fought.
Please Ponder: Can there be a war without profit or loss? What was the need to tolerate arrows in the chest? Then God Kaal himself is also luring profit and loss. The point to consider is that if Shri Krishna Ji had said this knowledge, he would not have left the war with Kalyavan and run away because he too was a Kshatriya. By sacrificing his Kshatriya religion, he saved the lives of crores of people. By getting Muchkand killed by Kalayavan he did not let the mass loss of life happen. Had he thought that I am a Kshatriya. The soul is immortal. If all of these people will die then they will take birth, what is the loss? Then it would have been an apocalypse. This is the trick of Kaal who wanted war. In Chapter 2 Verse 32 it is said that only the fortunate Kshatriya attains the already opened door to heaven, that they are sure to get heaven by dying in war. Kaal Brahm tried his best to get his interest achieved, that is, to get the Mahabharata war done. He even took support of lie-truth.
In Chapter 2 Verse 38, it is said that considering defeat-win, sorrow-happiness, profit-loss similar; you war, you will not be a sinner.
The meaning of Chapter 2 Verse 39 to 45 is - be wise and get free from the bondage of deeds. Such stumbling intellects do not succeed. Do not keep out the raga-malice and become devoid of all the three qualities (devotion of Brahma-Rajgun, Vishnu-Satgun, Shiv-Tamogun). Become devoid of yogashem and become completely dependent on the Supreme God. People who debate on the mantras i.e. the Vedas means the Rigveda, Yajurveda, Samaveda, Atharvaveda (Vedvad RataH). They do not have complete knowledge of Vedas. They keep on wishing for worldly things. Their intellect believes nothing above Heaven. They remain in the cycle of birth and death. Their wisdom has been taken away by declaration of benefit from all the three qualities (Rajgun Brahma, Satgun Vishnu, and Tamgun Shiva) i.e. ignorance. Such people do not have intelligence in their practice.
Translation of Bhagavad Gita Chapter 2, Verse 45 – O Arjun! With the knowledge of the worldly pleasures received from three Gunas (Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiva), rising above three qualities, free from the perplexities of joys and sorrows, situated in the immortal, ie. complete God, not desiring Yogkshem in return for devotion, be the believer in self.
Translation of Bhagavad Gita Chapter 2, Verse 46 – Like, the faith which is left in a small pond (reservoir of water) on acquiring a (completely) brimful (very big and filled with water) reservoir of water (lake). In the same way, the faith of the enlightened saint who has attained true spiritual knowledge remains in other knowledge. Based on true spiritual knowledge a ‘Tatvadrashta’ Sant completely becomes aware of SatPurush, the Purna Parmatma (Supreme God) due to which he has less faith left in other gods (Brahma, Vishnu, Shiv, Kshar Brahm, ParBrahm and gods, and goddesses); in other words, then that learned person becomes fully dependant on Purna Parmatma. Relinquishing the Sadhana of the three regions does Sadhna of Satlok. In ancient times, a reservoir of water used to be the only source of water for drinking and irrigation. A family which is subsisting on a small pond whose water dries up in summer and then fills up during rain will certainly be in trouble because of a shortage of water if there is no rain. If that family gets a very big reservoir of water (lake) whose water does not finish even if it does not rain for 10 years, then that family has hardly any faith left in the earlier smaller pond; that smaller reservoir of water does not seem to be bad but there is knowledge of its capacity that this is a temporary benefit and the bigger reservoir of water (lake) is permanently beneficial. That family immediately encamps near the large reservoir. Similarly, after finding a Tatavdarshi Saint who makes available the benefits of Purna Parmatma SatPurush (KavirDev), a devotee’s faith left in other gods is similar to that in the above-mentioned small pond. The other gods do not seem to be bad but after realizing their capability (power), the devotion to the Purna Parmatma increases automatically. Then the devotee strives to obtain benefits only from the Puran Parmatma and does not try to achieve other gods. Therefore, the giver of the knowledge of Gita in Gita Chapter 18, Verse 62, has said that ‘Arjun! By all means, you go in the refuge of that God with whose grace you will attain supreme peace and Sanatan ultimate abode, that is, Satlok (immortal world)’.
In Bhagavad Gita Chapter 2, Verse 47, it is said that, act, do not desire for its fruit.
The purport of Bhagavad Gita Chapter 2, Verse 48-50 is that the act of bhakti of only one God, according to the injunctions of the scriptures, is meritorious. Whether you attain supernatural powers (siddhi) or not, forget about it; whatever God does, is good only. Keeping this in mind, continue doing Sadhna. Abandon all the previous religious acts, even if you like them and giving up other evil acts like consumption of meat, alcohol tobacco, theft-deceit, wickedness, etc, it is wise to do Sadhana by conforming to every rule of the path of bhakti directed by a Tatvadarshi Saint. It is beneficial to relinquish good deeds on a guru’s order even if they appear to be good from a devotee’s viewpoint (like, to hold paath by someone; to give money to a beggar, if that beggar drinks alcohol from that money then you only will incur its sin). A religious man gave hundred rupees to a beggar considering it a virtuous deed. That beggar drank alcohol and beat his wife. His wife along with his three children committed suicide by falling into a well. Even such a virtuous deed by one’s common sense should not be done. It is beneficial to only follow the orders of a guru in true bhakti.
It is clear in Bhagavad Gita Chapter 2 Verse 51 that one who practices bhajan according to the scriptures i.e. according to the views in holy scriptures, he after going to Satlok, then goes to Anamilok (anayam padam gachchhanti) beyond that; in other words, attains Anami Parmatma i.e. the disease of birth-death will end.
Like, a devotee of the Mrityu Lok (Earth) can attain four padas (salvation).
1. By worshipping gods-goddesses, pitras (deceased ancestors), ghosts, goes to them only. But this is the acquisition of the worst Sadhna pad (salvation) according to the Bhagavad Gita Chapter 9 Verse 25.
Translation of Bhagavad Gita Chapter 9, Verse 25:- The worshippers of gods go to gods; the worshippers of pitras go to pitras; the worshippers of ghosts go to the ghosts; those who worship according to the Holy Scriptures come to me only.
2. The acquisition of a second state/ salvation is the worship of the three Gunas (Rajgun-Brahma, Satgun-Vishnu, and Tamgun-Shiv). This acquisition of pad (salvation) is not complete i.e. is bad. Bhagavad Gita Chapter 7 Verse 12-15 and 20-23 and Chapter 14 Verse 5-9.
Translation of Bhagavad Gita Chapter 14 Verse 5:- O Arjun! The three gunas, Satgun, Rajgun and Tamgun, born of Prakriti, bind the soul to the body.
Translation of Bhagavad Gita Chapter 14 Verse 6:- O Sinless One! Among those three Gunas, Satoguna being pure is illuminating and is fake Anami. It binds through attachment to happiness and attachment to knowledge i.e. binds to their pride.
Translation of Bhagavad Gita Chapter 14 Verse 7:- O Arjun! Know the passion-like Rajguna to be born of desire and attachment. It binds the soul by attachment to actions and their fruits.
Translation of Bhagavad Gita Chapter 14 Verse 8:- O Arjun! Consider the Tamoguna, which deludes all the embodied living beings, to arise from ignorance. It binds this soul by interfering in bhakti and through laziness and sleep.
Translation of Bhagavad Gita Chapter 14 Verse 9:- O Arjun! Satoguna engages one in happiness, Rajoguna in action, and Tamoguna masking the knowledge, distracts one from bhakti to God.
3. The acquisition of the third state i.e. pad (salvation) is Brahm Sadhna, which should be done according to the Vedas and Gita Ji. Abandoning the Sadhna of all the gods-goddesses and Brahma, Vishnu, and Maheshwar i.e. the three Gunas and by doing Jaap of only one OM (Omkaar) Naam after acquiring a guru, the devotee goes to Brahmlok (Maha Swarg/Great Heaven) where he, then, enjoys for thousand yugas (ages). Then, on the termination of virtues, keeps revolving in the 84 lakh births in the Mrityu Lok. Even this state – pad (salvation) is not good. The living being is not completely happy with this also, does not attain complete peace i.e. does not become completely liberated. But with this Brahm (Kaal) Sadhna, a living being is a hundred times happier than other Sadhnas. But even then is not free from Kaal’s (Brahm-Kshar Purush) trap. This salvation although is not good rather is useless. In Gita Ji Chapter 7 Verse 18, Kaal himself is saying that all these knowledgeable souls, however, are noble, but these are happy relying on my (anuttamam) very bad (gatim) salvation only.
4. The acquisition of the fourth salvation (gati-pad) - By bhakti of ParBrahm (Akshar Purush), attains the fourth state (pad). But the knowledge of the Sadhna of ParBrahm is not available in Vedas and Gita Ji. In these, there is knowledge of acquisition of and bhakti only up to Brahm (Kshar Purush). Like, the recitation of the ’OM’ mantra is only Brahm Sadhana. Therefore, those devotees who worship ParBrahm considering him as ‘Nirgun’ (the unqualified ultimate being), also attain the fourth (sayyujya) salvation in Kaal’s trap and goes to Brahmlok. Because the worshippers of Nirgun, the rishis (sages), accept that we are doing ParBrahm Sadhna. But they obtain benefits only up to Kaal (Brahm). Kaal God has organized different–different kinds of regions in Mahaswarg. The acquisition of Brahmlok is considered the best in the three regions.
5. After acquiring knowledge about Purna Parmatma, worship that God only. Likewise, this soul after obtaining Updesh Mantra from a Tatvadarshi sant and being enriched with the earnings of true bhakti goes to Satlok on its basis. This is that place where a soul lives in the form of Hans (swan). The body becomes a collection of lights. The body becomes so effulgent as if it has the light of sixteen suns. The souls who have gone here never die or take birth. Males in Satlok are called ‘Hans’ and females are called ‘Hansini’.
Satlok is the place where ‘Hans’ soul enjoys in physical form. If one has to vanish into the Supreme God or has to go to a better region than this, then one has to do its Sadhna there (in Satlok). As a result of which, this Hans soul will attain the places (loks) ahead. Beyond Satlok is Alakhlok. In Alakhlok, there is the sovereignty of the Alakh Purush. Beyond Alakhlok is Agamlok and Agami Purush rules there. Beyond Agamlok is Akahlok alias Anamilok. In this, there is the rule of Anami Parmatam (Purush). In the above three regions there is only one God (Purna Brahm KavirDev). He lives in all three states. Like, the name of the body of the Prime Minister of India is something else, and ‘Prime Minister’ is the name of their post. Many a time, the Prime Minister keeps other departments with him; like keeps Home Department with him. When he signs the documents of the Home Ministry, then he writes himself as the Home Minister. At that time, his power is much less than his signatures as the Prime Minister. Similarly, the real name of Purna Brahm, SatPurush, is KavirDev and because of variations in languages, is Kabir, Kabiran, Khabira, Hakka Kabir and Sat Kabir is the real name and by comparable names that God lives in Alakhlok as Alakh Purush, in Agam Lok as Agami Purush and in Akahlok as Anami (Anamay). The soul, who after going to Satlok, does Sadhana of Anami Purush that soul, as a result of bhakti, on attaining the supreme state/salvation of that God (Anami-Anamay) vanishes into that God.
Bhagavad Gita Chapter 2 Verse 51- ‘Anamayam Padam gachchhanti’ i.e. after being completely free from the chronic illness of birth-death, reaches the state of Anami (Anamay) Pad (salvation); this is known as the acquisition of Anamay Pad. Here in every Brahmand, Kshar Purush (Kaal) has created fake regions by copying Satlok. Jyoti Niranjan (Brahm) has got a Brahmlok created in every Brahmand. In this Brahmlok only, he has also got creation done in three secret places. One Satogun dominated, the second Rajogun dominated, and the third is Tamogun dominated. He has also got a Mahaswarg created in this Brahmalok. In that Mahaswarg he has also got a fake Satlok, fake Alakhlok, fake Agamlok, and fake Anamilok, created by Prakriti Durga. Then in the twenty-first Brahmand also, he has got all the fake four regions created. He keeps the souls in dark and does not let them know the truth. God Kabir, Himself comes and provides information about Himself.
Translation of Bhagavad Gita Chapter 2 Verse 46: After the attainment of a complete reservoir from all sides, whatever motive remains of a man in the small pond, the same purpose of the learned man remains (Sarvesh Vedeshu) in all the other knowledge, after the attainment of true spiritual knowledge.
Translation of Bhagavad Gita Chapter 2 Verse 47: You have the right to act, do not desire reward. Therefore, perform deeds without having an attachment.
Translation of Bhagavad Gita Chapter 2 Verse 48: ‘O Dhananjay! You abandon your attachment and concentrate on ‘Siddhi’ means to win and ‘Asiddhi’ means defeat, do devotional deeds engaged in yoga, do the true practice. The same (Samatvam YogH Uchyate) is called voluntary practice.
Note: ‘Samatv’ means do not desire reward and remain dependent on the will of God.
Translation of Bhagavad Gita Chapter 2 Verse 49: Understand from the wisdom gained from true spiritual knowledge that devotional deeds performed having desire is of very low category. Hey Dhananjay! Therefore, act wisely. Find the way to go to the shelter of the Enlightened saint, because the one who desires rewards is like a miser who instead of using money, accumulates it, leaves it, then goes away, which is of no use to him.
Translation of Bhagavad Gita Chapter 2 Verse 50: The seeker who has received true spiritual knowledge, does not wish for sin and virtue but only does devotion to attain salvation and abandons sins and virtues here itself. That is why you also adopt such practice. There is proficiency only in performing devotion. This is judiciousness.
Translation of Bhagavad Gita Chapter 2 Verse 51: (hee) Because (buddhiyukta) obtaining true spiritual knowledge (manishinH) knowledgeable Mahatma (karmjam) produced from deeds (phalam) reward (tyktva) by abandoning (janm bandh vinirmukta) becoming completely free from the bondage of birth and death (anaamayam) free from the disease of birth and death, Anami (padam) ultimate state (gachhanti) is attained, means he goes to that eternal ultimate abode where there is absolute peace and the seekers who goes to that place do not return to this world.
Translation of Bhagavad Gita Chapter 2 Verse 52: Kaal Brahm has said that (yada) when (te buddhi) your intellect (mohmalilam) infatuation swamp (vyatitrishyati) will cross well (tada) then you will face a problem that due to lack of knowledge of true spirituality (shrutasya) as heard (cha) and (shrotavyasya) that is heard and is against the scriptures (nirvedam) you will be ignorant. Veda means knowledge and Nirveda means which is not real knowledge ie. ignorance. This means with legends there is the inspiration that this world is selfish. No one will always remain. The human body is obtained to only do devotion to God and get the welfare of the soul. A person who does not perform devotion, his or her human life is meaningless. With this kind of knowledge, the fascination of the cultured creature is removed from the world, but due to lack of true spiritual knowledge i.e. Tatvagyan, the seeker accepts ignorance as knowledge because of the knowledge heard by ignorant saints.
Translation of Bhagavad Gita Chapter 2 Verse 53: After getting true spiritual knowledge, your mind distracted by spontaneous utterances means with ignorance, when your intellect will become completely fixed in the meditation of supreme God, then you (yogam) will attain yoga i.e. the true devotion (avapasyasee), that is, you will become a devotee.
Summary of Bhagavad Gita Chapter 2 Verse 46-53: it is said that in reality, forgetting about sin and virtues, get engrossed in the Sadhna of Purna Parmatma. Among actions, it is wise to do yog (bhakti). Therefore, get engrossed in yog (bhakti of Purna Parmatma). Wise devotees, even abandoning the fruits of actions, become liberated from the bondage of birth and death. ‘O Arjun! When you will become free from attachment, you will attain the same vairagya (freedom from worldly desires). When your mind, instead of being confused from the knowledge of various types of conflicting scriptures, will become focussed on one Tatvagyan (true spiritual knowledge), then you will become a yogi (bhakt/devotee). Like, one’s mind itself gets distracted from a small pond after obtaining a bigger pond (reservoir of water). Similarly, after becoming aware of the Purna Parmatma (the Supreme God), the mind gets distracted from the smaller gods: Brahma, Vishnu, Mahesh, gods-goddesses, Mother Durga, Kaal (Brahm), and ParBrahm, and after doing bhakti of Purna Parmatma, one attains His Anami (Anamay) supreme (param) state i.e. goes to Anamilok which is even beyond Satlok. One becomes completely liberated from the cycle of birth-death. Therefore, you become a bhakt (devotee) of Purna Parmatma. Then you will be a yogi i.e. a right bhakt.
In Bhagavad Gita Chapter 2 Verse 54, Arjun questioned, ‘what are the characteristics of a devotee who is completely dependant on one Supreme God i.e. what are the characteristics of a devotee who has a steadfast mind in Purna Parmatma? How does he speak, walk or sit, etc?
Garibdas Ji Maharaj has answered
Garib, Rajik Ramta Ram ki, Raja dhare jo sheesh |
Das Garib darsh parsh, tis bhente Jagdish ||
In Bhagavad Gita Chapter 2 Verse 55, Arjun had asked, that the seekers who have been completely devoted to God, their focus is fixed only on the attainment of the divine, what is His identity (symptoms)? How can He be known? This answer is given in this way, ‘O Arjuna! When the seeker abandons the desires of the mind well, remains satisfied himself, then he is called ‘Pragya’ i.e. immovable intelligence.
In Bhagavad Gita Chapter 2 Verse 56, Apart from this, is not distracted with happiness-sorrow, whose raga, fear, and anger are destroyed. That sage means devotee is called to be of steady intellect.
In Bhagavad Gita Chapter 2 Verses 57- 58, In these Verses also, the signs of a seeker with stable intellect have been told. It has been said that he does not get distracted by auspicious and inauspicious assuming it to be the gift of God. By not having affection in the material world, he keeps an interest in God. He is without raga-malice. Just as a tortoise gathers all its limbs and hides, similarly the devotee calms his senses.
In Bhagavad Gita Chapter 2 Verses 59- 60, In these Verses it has been said that a person who obstinately keeps the senses away from disorder. His condition is as if a person lives without food. He has restrained himself from eating stuff, but there remained attachment to the taste of those eatables. Similarly, he has restrained the senses from obstructing subjects, but the attachment did not end. The indulgence from disorders means, enjoyment attachment of the seeker is removed when he gets the audience (Drishtwa) of the other divine (Param) apart from Kaal-Brahm, that is, through true practice, he gets a vision of God due to which indulgence (Nivarte) is removed.
In Bhagavad Gita Chapter 2 Verse 61, it is said, by subduing all the senses (matparH), the seeker should get engaged in the devotion of another divine (aseet yuktH) because with the chanting of His true mantras the mind is controlled. The senses are under the control of the mind. The senses of the seeker which are in control, his (Pragya) intellect (prestige) becomes completely stable.
In Bhagavad Gita Chapter 2 Verses 62- 63, It is told in these Verses that a person who contemplates the disorders, becomes obsessed with those disorders. The desire to attain them arises from attachment. If the wish is not fulfilled then anger arises. Foolishness arises from anger. Foolishness leads to confusion in memory. Confusion in memory leads to the destruction of intelligence. With the destruction of the intellect, a person falls from humanity.
In Bhagavad Gita Chapter 2 Verses 64- 65, In these Verses it has been said, but (Vidhye Aatma=Vidhyatma) seeker who performs devotion of the complete God according to the scriptures, by controlling senses from raga-malice through true worship, by wandering in indulgence means nurturing the family living in the world and doing deeds. While doing so, he can attain divine (prasadam) in the form of receiving divine’s blessings, that is, can attain complete salvation (adhigachhati)
(Prasade) Upon the attainment of God by the grace of God, all the sufferings of this seeker (SarvduHkhanaam) are destroyed. He always remains happy. The mind of a good-tempered seeker soon shifts from all sides and becomes completely fixed in remembrance of God.
In Bhagavad Gita Chapter 2 Verses 66- 68, One who does not find an enlightened saint, cannot be stable in remembrance of God because his mind is not in control. That Ayukt, means a man whose mind is not fixed on God; does not have a stable intellect and that Ayukt means a person who is not firmly attached to the divine; does not have a sense of devotion that is, a person does not gets peace from the remembrance of God without having emotions. How can a disturbed person be happy? That is, he can never be happy.
Because if the complete saint-form coxswain is not there then the boat in the water is carried by air, that is, it deviates according to its will. In the same way, due to lack of the complete saint, by not having true spiritual knowledge the senses wandering in disorders like the boat in the river takes away the wisdom of that devotee.
That is why Mahabaho! The person whose senses have been restraint from disorders means from vices (lust, anger, attachment, greed) means are completely under control. Only his intellect is stable.
In Bhagavad Gita Chapter 2 Verses 55-68, it is mentioned that when a bhakt (yogi), free from desires, is contented with destiny, at that time he has a steadfast mind. He properly understands sorrow-joy and is free from passion-malice. He has subdued the senses. Desires (Kamna) arise from bad thoughts. Then, from anger arises bewilderment, from bewilderment arises foolishness, and then because of the destruction of knowledge, the mind becomes corrupt, after which decline is certain. A Tattavgyani (knower of the truth) who is endowed with yoga, he, even while performing the scripture-based act of bhakti, is not overpowered by the senses. Soon, his mind becomes steady and all his miseries end. How can a person be happy until he is free from desires? Senses overpower the mind like a boat in the water is overpowered by the wind i.e. he whose senses are under control, know his mind to be stable.
In Bhagavad Gita Chapter 2 Verse 69, it is said that two types of people wake up at night. One, while sleeping with the desire of worldly pleasures, wanders in them only in the dream. Second, a seeker with a stable intellect engaged in devotion to the divine, even in the night, dreams of God.
Meaning: A worldly person wanders throughout the day for the attainment of material things. The abstinent seeker does not desire those substances. For him, that day is also like night. Other people are alert for the attainment of worldly things, but the one with a steady mind turns away from them. He is beyond the same disorders as sleeping at night, he is asleep.
In Bhagavad Gita Chapter 2 Verse 70, The belief of a steady intellect, familiar with true spiritual knowledge is as invariable as many rivers merge in a sea of absolute immovable reputation with water. The sea does not distract from them. In the same way, enjoyment indulges in the steady intellect means that the family seeker also produces children, but sees other women from the point of view of the mother, sister, and daughter. Does not fall from his religion. All enjoyment gets to indulge in him. The same seeker attains peace. A seeker indulging in fruition cannot attain peace.
In Bhagavad Gita Chapter 2 Verse 71, The pious soul, who renounces all desires, is away from affection, is ego-free and aspiration-free, that is, leads a desire-free life, he attains peace.
In Bhagavad Gita Chapter 2 Verse 72, ‘O Arjun! This above situation is the position of the seeker who has attained divine. The seeker attaining this condition is not ignorant till the end time. By staying in the same position in the end times (Brahm Nirvaram Trechhati), one attains the abode of that God.
Note: The word Nirvana means the end of life. Trechhati means being deprived. (Brahm Nirvaram Trechhati) means be deprived of the life from the region of Kaal Brahm. When the troublesome time of Kaal Brahm will end then being deprived of it the seeker with the above-stable intellect will attain complete God. These are the secret words of Gita which are known only to the Enlightened Saint.
It is written in Bhagavad Gita Chapter 2 Verse 69-72 that two types of persons try to remain awake at night. One, lover of sensual pleasures (overpowered by lust and a thief or one who wants to collect a lot of money), engrossed in evil habits remains awake. For him, it is not night; it is like a day. The second type of person who remains awake is a lover of God. He made full use of that night. Like, all the rivers automatically fall into a sea; similarly, the two types of persons automatically go to hell and heaven based on their bad and good deeds. One who has become aware of the truth about God (Parmatam tattva), has become free from sensual enjoyments and remains balanced in joys-sorrows and gain-loss. Like the rivers even after falling into the sea do not disturb the sea. That person, free from all desires, free from affection and pride, attains peace. A seeker, who became free from the evil habits of sensual enjoyments, represses senses by overcoming mind, puts an end to lust, anger, passion, greed, pride, and does not become unsteady even at the time of death (Mrityu Bela), only that person can achieve Nirvana Brahm (Purna Parmatma, Purna Brahm). Otherwise, because being incompetent cannot attain Purna Parmatma.
The Gist: This competency is neither in Vishnu, nor in Brahm, nor Shiv. Then, the attainment of God is impossible.
Conclusion: Sant Rampal Ji Maharaj has explained the real meaning of the important Verses of pious Shrimad Bhagavad Gita Chapter 2. Brahma-Kaal who is the giver of the knowledge of Gita enters the body of Shri Krishna like a phantom and persuades warrior Arjuna for war to which he denies. Chapter 2 provides evidence that Brahm-Kaal and all souls residing in his 21 universes are in the cycle of birth and death. It has been stated that the immortal Supreme God is other than the knowledge giver of Gita. He is Omnipresent, Omnipotent and while enthroned in the immortal abode Satlok He organizes all living beings and entire universes. The state of the soul has also been described in Chapter 2 which mentions that the soul is also immortal and keeps moving in the new bodies in 84 lakh life-forms. The soul is a part of Purna Parmatma whose grandeur has been described, both have an inseparable relation. Brahm-Kaal has all the foul intention for the battle to be fought hence, keeps persuading Arjuna to luring profit and loss. This chapter describes the practice and competence of the Supreme God. There is a description of Anamilok that is attained by true worship provided by the enlightened saint. The characteristics of a devotee who remains focussed to attain God have also been explained.