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Srimad Bhagavad Gita | श्रीमद भगवद गीता

In Adhyay 18, from Shlok 1 to 3, Arjun asks separately about Tyaag (relinquishment) and Sanyas (renunciation of the world). In Adhyay 18 Shlok 4, God is saying about Tyaag first — Tyaag is of three types. The actions of charity (daan) – yagya – austerity (tap) should be performed. The meaning of (Tap) austerity is, to practice restraint, to be truthful like King Harishchandra. One should not relinquish these. Yagya and charity should be done without the desire for their fruits.

Without Humility Bhakti is Futile

The meaning of Adhyay 18 Shlok 17 is –

Garib, main main karae so maariye, tu tu karae so shoot ve |
Is maar mein hoshiyaar, gadha bane kae oont ve ||
Hoon hoon karae so gadha hoii, main main karae bok ve |
Banda bisaare bandage, to shwaan hai sab lok ve ||

Besides doing bhakti, Ravan was also arrogant. As a result of which he could not even keep the Lanka he loved and was destroyed along with his family. Whereas Ravan’s real brother, Vibhishan, who used to do bhakti of Purna Parmatma SatPurush after taking naam-updesh from Satguru Muninder Sahib Ji and according to the orders of his Gurudev Muninder Ji (this same Kabir Sahib came in Tretayug by the name Muninder) used to do sadhna of Parmeshwar with submissiveness (without arrogance). Lord Ramchandra Ji made him the king of Lanka. This submissiveness was the result of sadhna of Purna Parmatma (SatPurush) according to the scriptural injunctions (according to the opinion). Therefore in this Shlok, it has been intended to prove that those people who are arrogant, God does not support them and those who are humble and do scripture-based sadhna, God, along with all the comforts of this world, also gives them complete salvation.

Das bhaav bin Lanka khoii, raj rasaatal kulah bigoii ||
Das bhaav bin haarya janma, aasha trshna rahi gaii dhanma || Sarv sone ki Lanka loii, das bhaav bin sarvas khoii ||
Garib, das bhaav bin bahu gaye, Ravanse randheer |
Lank bilanka luti gaii, jam kae parae janjeer ||
Daasaatan hansa koo kheoon, raj paat baikuntha deoon |
Das darsh Parmanand hoi, bin daasaatan milae na koii ||
Daasaatan kinha bhagwana, bhrgulata ka ur mein dhyaana |
Vibhishan ka bhaagya badera, daasaatan aay tis nera ||
Daasaatan aaya bisve beesa, jaakau lank daii baksheesa |
Aisa daasaatan hai bhaai, lank baksataen vaar na laai ||

After Taking Naam from a Purna Guru, One is Not Convicted of the Sins Committed Ignorantly

The essence of Adhyay 18 Shlok 5 to 28 is that in this world, all the actions cannot be relinquished. The rejected actions (theft, adultery, consumption of alcohol, smoking tobacco, meat etc), reproach, lie, untouchability, harsh words, are worthy of being relinquished and the actions which are performed for rearing the children (to do farming – in that also living beings are killed, to cook food – minute creatures get burnt in that, to walk – in that also living beings are killed etc) can not be given up. Its solution is – make a Guru. Then —

Ichchha kar marae nahin, bin ichchha mar jaay |
Kahae Kabir taas ka, paap nahin lagaay ||

For example, if a driver causes an accident. If he holds a license, then he is not guilty because he is a qualified driver. The accident has not occurred because of negligence. There can be some other reason in which he is not at fault. If a person is driving a vehilcle without having made a driving license and an accident occurs, then he is fully at fault. Therefore, he, who has taken naam-updesh, will not do any disdained action. If he kills a living being in ignorance, he is not guilty. If yagya, charity etc auspicious actions are performed without any desire for fruits, then they destroy some of the sins of the worshipper. Therefore the five yagyas should definitely be performed as ordained. These are not worthy of being relinquished. If some ignorant says that I did charity, I got a paath done. Do not know him as a person filled with devotion. He has a filthy mind. When a person comes to refuge of Parmeshwar (KavirDev) by means of a Complete Saint, the same Supreme God stops the harm caused by the sinful action. A bhakt took spiritual instruction (updesh) from me Das. He said that every year around 25000 rupees are spent only on medication, many other damages also occur. Now it has been three years since he took the updesh. Now he tells everyone that in the whole year only 500 rupees are spent on medication and other damages are also insignificantly small. Now that pious osul gets a paath done, by which all the five yagyas (dharm, dhyaan, hawan, pranaam, and gyaan) are performed. He also gets the paath done twice or three times in a year. One day another bhakt friend said, “You do a lot of charity.” That bhakt said, “Kaviragni (Kabir Parmeshwar) has made me capable of doing charity. I can not do charity. All my money used to go in illness and other losses of animals. A living being cannot do anything. Only Parmeshwar can get it done. This money is being spent in virtuous acts. Earlier it was being wasted. It never occurs to me that I am doing charity. All this is grace of Bandichhor God Kaviragni (Kavir' Parmeshwar, the destroyer of the sins). I have only been made the instrument. In its evidence Respected Dadu Sahib Ji states —

Kare karaavae Saainya, man mein lahar utha | Dadu sir dhar jeev ke aap bagal ho ja ||

In a similar manner, the knowledge of this Holy Gita Ji will be understood.

Description of Actions Based on Gunas (Qualities) and Nature

Then the types of actions have been described. The actions performed naturally for the welfare of others are Satvik. Like, if flood hits an area, efforts for that are Satvik actions. If someone meets an accident, to offer help to him is Satvik and bebeficial, and the meaning of Rajsi actions is, for example, if a dog comes at your door. You first offered him a piece of roti, and then hit him with a stick. This is a Rajsi action. Then the purport of Tamsi action is that a dog comes at someone’s door, he did not even offer him any roti and hit with a stick. If someone’s animal, a buffalo or a camel or a cow or an ox behaves mischieviously, to hit him repeatedly with a stick while being tied i.e. to beat mercilessly; to give excessive punishment to children on a small fault; to not return someone’s money after borrowing; if he comes to ask for it, then to abuse him and behave badly with him; when in need be softspoken, and when purpose is accomplished to frown; this is Tamas action which is more harmful etc-etc. In Adhyay 18 Shlok 29 to 45, God has described the nature of human beings’ instincts on the basis of gunas that how is the natural action of a person dominated with Satogun. How is the action of a Rajogun-dominated person, and how that of a Tamogun-dominated person is? Besides, has given information about the actions of all the four varnas/castes (Kshatriya – Vaishya – Brahmin – Shudra).

Even if one acquires this knowledge then also there is no salvation, and God is also saying this clearly that all the living beings are performing actions out of their nature. It is useless to advise them. Therefore those wise beings who want to attain God, for them Kaal God is giving a detailed account in the following shloks. In Shlok 45, God is saying that now hear about the way men, who are devoted to their own auspicious acts, attain the fruits (based on whatever act of bhakti they are doing); hear about the actions by doing which one attains supreme spiritual success / siddhi (attains God) i.e. based on his own acts of bhakti, whatever bhakti he does, attains accomplishment accordingly. Hear about the acts of bhakti by which one attains supreme siddhi (attainment of Purna Parmatma). It is clearly mentioned in Adhyay 18 Shlok 46.

Evidence of Going in Purna Parmatma’s Refuge

In Adhyay 18 Shlok 46, it is made clear that if a person wants to become completely free from birth and death, he should go in the refuge of that Supreme God (Purna Brahm, Param Akshar Brahm i.e. NiHakshar ) and taking naam from a Purna Guru should do bhakti throughout his life. And a bhakt, who does bhakti of Purna Brahm Parmeshwar with (ananya man) undivided attention (the meaning of undivided attention is chiefly of only one Parmeshwar Purna Brahm like a faithful wife), he, while doing sumiran of Satnaam of the same God in his final moments, endowed with the abhyas yog, leaving the body goes to Him alone and becomes completely free from the cycle of birth and death.

Seeing the False Dazzle of Others’ Inferior Sadhna, One Should not Give Up One’s Correct Sadhna (Way of Worship)

In Shlok 47, it is stated that compared to others’ sadhna, which appears to be preoperly organised, is dazzling, contrary to scriptures and devoid of qualities, one’s scripture-based acts of bhakti (sadhna) are superior. One does not incur any sin while doing it (while doing those virtuous acts of bhakti).

The Actions which are not to be Relinquished

In Shlok 48 — Even if the good deeds like, yagya, charity, sumiran are faulty (because in every yagya minute creatures are burnt; in charity when prasaad is cooked, creatures are killed in fire. For charity, flour is the main thing. In production of wheat, millet, paddy, living beings are killed), they should not be relinquished because like the smoke in fire all the actions are faulty. (Like, consider good actions to be a piece of dry wood and gas, and evil acts to be a wet piece of wood in which there is more smoke.) In Shlok 49 — (soul’s) victory over evil habits with a mind diverted completely (sarvatr) from vices (asakt buddhiH) equipped with evil actions (Sannyaasen), away from the race for worldly enjoyments (vigatsprh), after destruction of all the sins, the complete salvation i.e. spiritual success is achieved. After attaining that eternal salvation, one becomes happy forever.

On Acquiring Complete Knnowledge, the Worshippers, Who are Acquainted with My Capabilty (Power), by Doing Sadhna According to the Scriptures/Opinion Become Completely Liberated

Shlok 50 — The accomplishment which he attains, which is the highest accomplishment of the knowledge of Brahm, oh Son of Kunti, hear about its attainment from me in brief.

In Shlok 54 — It is said that a happy soul who is similar to God in character neither worries nor desires, with equanimity towards all the living beings by doing (Matavlambi) scripture-based bhakti attains the supreme knowledge (acquires the most superior view of bhakti i.e. he gets the right path of bhakti.)

In Shlok 55, it is said that through this opinion of bhakti he understands me in essence, the way I am and whatever I am {which means, only Kaal form is Kshar (perishable) God and there are two other Gods above him – Akshar Purush (ParBrahm) and another Supreme God, Param Akshar Brahm i.e. Purna Brahm (NiHakshar), who us the Master of the lineage, and who entering into the three loks, sustains and maintains everyone, as is clearly mentioned in Adhyay 15 Shlok 1 to 6 and 16 to 18.} Consequently, becoming completely familiar with my power (capability) and action – the essence of this is that the view that the Purna Parmatma is someone else and by doing His bhakti with undeviated mind and by the natural good deeds (sadhna of Satnaam and Saarnaam), one can get released from Kaal’s trap. Then, he has no birth and death. Knowing this soon enters into that opinion (view) i.e. makes his mind to attain the Purna Parmatma. The meaning of Shlok 56 is that fully relying on that opinion (that the Purna Parmatma is someone else; one should only do His bhakti with undeviated mind, by which one goes to that abode (Satlok), having gone where a worshipper does not attain birth and death again.) always performing all the auspicious deeds i.e. by following the path of bhakti directed by Guruji, by the grace of that opinion (Mat' Prasaadaat') attains the Primeval Eternal State i.e. the state permanently devoid of birth-death i.e. attains the eternal salvation.

The definition of ‘Mat’ (opinion) is clearly given in Adhyay 13 Shlok 1 and 2. In this, it has been mentioned that the body is Kshetr and he who knows it in essence is Kshetragya i.e. is learned. The knower of Kshetr (body) is a Pandit (kshetragya). Graibdas Ji Maharaj states —

“Pandit so jo pind (body – Kshetr) ko jaane”

Kaal says that this body is Kshetr and I am Kshetragya. He who comes to know the body (Kshetr) and the Kshetragya (me) in essence, he is very well informed. This is my Mat (opinion/view). Likewise, it is said that ‘Santmat Satsang’, which means exposition based on the views expressed by the saints. Then further in Gita Adhyay 13 Shlok 12 to 18, there is a clear description that he who comes to know that worthy of being known Parmatm tatv, who is omnipresent and who sustains everyone, is farthest to farther (in Satlok, at a distance of 16 sankh kos from the Nether world); like, the sun even when present in the sky is visible in eyes and its warmth is also felt, similarly, even when residing in Satlok, the one who resides nearest to near in everyone’s heart is that same Purna Parmatma (Param Akshar Brahm), he acquires the (mad'bhavay) matavlambi (the nature of following these views) i.e. gets dyed with the same colour. He is then not attracted to the benefits given by Brahm and the gods-goddesses. Like, on acquiring a big reservoir of water (pond), the faith in the smaller pond automatically lessens (Gita Adhyay 2 Shlok 46). In Adhyay 13 from 19 to the last Shlok 34, the opinion (view) regarding knowing that same Parmatma has been given correctly by Kaal God.

In shloks 57, 58, God is saying that relinquishing all the actions by mind and taking shelter of the method/prescription (Yog) of knowledge, based on my opinion constantly focus your mind on my views/thoughts. If you will not listen to them carefully with your mind focussed on me, then you will become destroyed.

God Brahm (Kaal) Telling the Actual Knowledge of the Purna Parmatma to Arjun

Then in Adhyay 18 Shlok 59, 60, God is saying that Arjun, controlling the mind and senses, becoming free from love-hatred, perform action. You, out of self-conceit, are saying, “I will not fight.” Even to not fight is also not in your hands. You, overpowered by your nature (because of being a Kshatriya) will also definitely fight. When Arjun becomes very distressed and thinks, what is this? Die and kill! Then Kaal in order to console him in between tells the truth. In Shlok 61, 62, has said that that Eternal God (Purna Brahm), who is situated in the heart of all the living beings, cause all the living beings to wander in the body-like machine on the basis of their actions, by His power. Oh Arjun, take refuge in that Supreme God in every respect. By the grace of that Supreme God (Purna Brahm) you will attain supreme peace i.e. will become completely liberated from birth and death, and will go to the Eternal Supreme Abode (the Supreme Lok, Satlok).

In Adhyay 18 Shlok 63, God is saying that I have imparted this most confidential of the confidential knowledge of Gita to you. You are very dear to me. Now do whatever you like. If you want to remain in my refuge then abandoning the worship of the lower gunas (Rajgun-Brahma, Satgun-Vishnu, Tamgun-Shiv Ji and other gods) do my sadhna with undeviated mind by the jaap of ‘Om'’ mantra (Gita Adhyay 7 Shlok 12 to 15, Gita Adhyay 8 Shlok 13). But my sadhna is also inferior/bad (Gita Adhyay 7 Shlok 18). Therefore, if you have to go in the refuge of that Supreme God, then find a Tattavdarshi Saint. I do not know the method of doing bhakti of that Purna Parmatma (Gita Adhyay 4 Shlok 34).

Brahm’s (Kaal’s) Revered God is Also Purna Brahm

In Gita Adhyay 18 Shlok 64, God is saying that now again hear my invaluable words, the most confidential knowledge of all confidential knowledge. Therefore I shall again say these beneficient words to you. In reality, my revered God is also this Purna Brahm only.

In Adhyay 18 Shlok 65 – With one mind and by Matavlambi way of worship, prostrate before me (in form of a Guru) (but remain dependent on me), thus you will attain me only. I truly promise this to you. You are very dear to me.

Brahm’s (Kaal’s) Advice to Arjun to Go in the Refuge of One Purna Brahm

In Adhyay 18 Shlok 66, God (Kaal) is saying that you relinquishing all my religious practices in me, go in the refuge of one Purna Brahm. I will liberate you from all the sins. Do not worry.

IMPORTANT REALITY

The meaning of Adhyay 18 Shlok 61 to 66 is that Kaal (Brahm / Kshar Purush) is saying that the Purna Parmatma (the other Purushottam / Eternal God – Param Akshar Brahm), who is situated in the hearts of all the living beings, He only causes the living beings to wander like a machine based on their deeds i.e. based on their actions, causes them to revolve in heaven – hell – birth – death and in the 84 lakh births of various life forms. A person, who is not in the refuge of that (Purna Brahm / SatPurush) Supreme God, and worships Kshar Purush (Brahm / Kaal), the three gunas (Rajgun-Brahma, Satgun-Vishnu and Tamgun-Shiv) and the gods-goddesses or does not worship at all, whatever deeds he does, based on them, that omnipresent God (SatPurush) only gives the fruits. Like, Bhakt Prahlad was a worshipper od Vishnu, so for his protection that Supreme God (Purna Brahm / SatPurush) only came in Narsinh form, killed Hrinakashipu and later, showing Vishnu form satisfied Bhakt Prahlad. Of whoever a bhakt is a worshipper, that Purna Parmatma (SatPurush) only protects that bhakt and to maintain the faith of that bhakt, He comes acquiring the form of his deity. Those who do bhakti or who do not, Dharmraj keeps the account of all of them. On the basis of the deeds, gives the fruits as directed by the Supreme God.

He who goes in the refuge of that Supreme God (Purna Brahm) by means of a Purna Guru, that bhakt (yogi) is relieved from birth-death and the births of 84 lakh life forms and goes to Satlok (the true lok, Sachchkhand, the Eternal Place) and becomes completely liberated. God Kaal (Kshar Purush) can also give some temporary liberation (relief), for that Kshar Brahm says that abandoning the worship of Brahma-Vishnu-Shiv and gods-goddesses, by doing unadulterous (with undeviated mind) bhakti of only me (Brahm) after making a guru, you will attain me (Kaal). Then he will grant the fourth liberation (will place one in Great Heaven in Brahmlok) to that worshipper. Then finishing his earnings (merits) will come to an end at the time of Kaal’s (Kshar Brahm) mahapralay (Great Destruction), and then when Kaal (Kshar Purush) will do the creation in that those worshippers with fourth salvation will certainly go to birth-death and in the births of 84 lakh life forms. Because it is the constitution of Kshar Brahm that Arjun whatever action a living being will perform, he will have to experience the results of all those (good and bad) actions. This is a hart and fast rule (opinion). For good actions, heaven and great heaven; for bad actions, hell, and for mixture of good and bad deeds, 84 lakh births of various life forms. This is the result of the sadhna of Kaal (Kshar Brahm) God. Therefore Kaal (Kshar Purush) has clearly said in Adhyay 7 Shlok 18 that those who are striving to attain God those human beings, noble souls, are completely knowledgeable (are knower of my scriptures), but they are properly fixed in my (Kaal’s) anuttam (bad/inferior) gati (salvation) only i.e. because of not being aware of attaining that Purna Brahm Parmatma, they arefully dependent on me (Kaal) only. Because of which they remain deprived of the complete peace (complete salvation). Therefore Kshar Brahm (Kaal) is clearly saying in Adhyay 18 Shlok 62 that go in the refuge of that Supreme God, as a result of which you will attain supreme peace (complete salvation) and the eternal place (Satlok). Then, in Adhyay 18 Shlok 63 to 66, says that Arjun, now you decide whether you want to come in my refuge or want to go in the refuge of that Supreme God. I have imparted this knowledge, the most confidential of all secrets, of that God to you, and listen to my most confidential invaluable words; you are very dear to me. Therefore I am telling you that you go in the refuge of that One (Purna Brahm) Supreme God. He only (Purna Brahm only) is my revered God (deity0. if you want to remain in my refuge then you will attain me i.e. will go to Great Heaven; I truly promise this to you. If you will remain in my refuge then you will certainly have to fight. Here, there will be constant struggle. Attaining me will also be possible only when you will do sadhna according to my rules (opinion). If you will simultaneously keep worshipping Brahma, Vishnu, Shiv, gods-goddesses, pitras and ghosts, then also will not attain me because this is adulterous bhakti, which is not based on one God. Further, in Adhyay 18 Shlok 66, has said that if you want to obtain benefits from that Supreme God, then relinquishing all my religious practices in me i.e. also giving up these, go in the refuge of that One (Purna Brahm). Then I will liberate you from all sins. You do not worry.

Arjun Remained in the Refuge of God Brahm (Kaal), Even Then Did Not get Liberated from Sins

Important: - In Adhyay 18 Shlok 73, Arjun says that I will remain in your refuge only i.e. will act according to your orders. I will fight. Therefore Kaal God could not liberate Arjun from sins because that ignorant/foolish Arjun remained in Kaal’s refuge. Even what can poor Arjun do? First of all, Kaal scared him so much that he started trembling, and then Kaal God did not describe the path of attaining that Supreme God. He told Arjun about Om' mantra and performance of yagyas, which is not for attaining that Supreme God, rather, is for remaining in Kaal’s trap only. Therefore, Arjun did not get liberated from sins. Because there is evidence that after being victorious in the battle, King Yudhishthir started getting nightmares. Then God Krishna advised them to perform a yagya. He said, “Your sins committed in the battle are distressing you.” Whereas Arjun used to regard him as the unborn-eternal and the great god of all the living beings. For evidence, refer to Adhyay 10 Shlok 12 to 14. Because Arjun had seen his Kaal (Viraat) form with his own eyes. It is not at all possible for Arjun to not consider Kaal (Brahm) to be the Great God of all the living beings, the unborn and the eternal. Then God Krishna himself in order to end the sins committed in the battle had advised that you may go to Himalaya and practice penance unto you r last breath and end your life there. Your sins which you have committed in the battle will end. The bodies of the four Pandavs became numb in the snow of the Himalayas and were destroyed and also of Draupadi and Kunti, and the fifth, Yudhishthir’s only toe decayed. Because Yudhishthir had lied that Ashwatthama (son of Dronacharya) died whereas Ashwatthama had not died. God Krishna had made him lie. Then the four Pandavs (Bheem, Arjun, Nakul and Sahdev), Draupadi and Kunti etc were also put in hell; its evidence is in Mahabharat Page no. 1683, and even Yudhishthir was deceitfully put in hell for some time. Then who can be free from sins? The readers may please contemplate and taking naam from the representative saint of Satguru Kabir Sahib get liberated from Kaal’s lok.

As is clear in Gita Ji Adhyay 18 Shlok 64 and Adhyay 15 Shlok 4 and Adhyay 8 Shlok 21 that God (Brahm) is himself saying that oh Arjun, my venerable God (deity) is also that Supreme God (Purna Brahm) only and I (Kaal) am also in His refuge and that eternal place (Satlok) is also my (Kaal’s) actual residence (place) i.e. my supreme abode is also that only. Because Brahm (Kaal Purush) has also been expelled from there (Satlok) only.

Those Who Listen and Also Who Deliver the Knowledge of Gita are in Kaal’s Web

In Adhyay 18 Shlok 67 to 71, it is written that Arjun, my this knowledge of Gita should not be told to who lack devotion and even he who instructs this knowledge to those devotees who listen with devotion will come to me (will enter Kaal’s mouth) only. Because I (Kaal) only will be their revered God (deity). Because by reading religious scriptures and books (granth), yagya of knowledge is performed. After experiencing its fruit in heaven for some time, the cycle of 84 lakh births and hell will always be maintained. In Adhyay 18 Shlok 72, Kaal God is saying, have you heard this Gita with one-pointed attention? Oh Dhananjay! Has your attachment, born of ignorance, been destroyed? It means that Arjun, have you acquired the knowledge and has your attachment from this world moved away or not? What have you understood i.e what have you decided?

In Adhyay 18 Shlok 73, Arjun is saying that, by your grace, my attachment has become destroyed, and I have become enlightened. I stand free from doubts and I will do whatever you say. Arjun (helpless and seeing no other way out, thought that in any case , I have to die; if I will not fight, then this Kaal will kill me. If he will display that form once again then I will instantly die of fear. It is also possible that we might win the battle, then atleast we will rule the kingdom) said, “God, I have understood. I am in your refuge, and I will carry out your orders i.e. I will fight.”

Here one thing has to be particularly thought that Arjun is saying that I am in your refuge. I will do whatever you say. Kaal God is saying in Adhyay 18 Shlok 65 that you remain in my refuge. Respectfully prostrate before me. Have your mind focussed in me then you will attain me. I truly promise you. You do not worry. Then there is evidence in Mahabharat that the five Pandavs were put in hell; Yudhishthir for a short period of time. When Yudhishthir donated his merits, then they were released from hell. Then what happened to the words, God had said in Adhyay 18 Shlok 65?

Adhyay 18 from Shlok 74 to 78, Sanjay is giving Dhritrashtr a heart attack, he is saying that whosoever’s side is Shri Krishna, they (Pandavs) undoubtedly be victorious. He placed a mountain on Dhritrashtr’s chest in advance. How anxious Dhritrashtr must have been on hearing Gita, let alone being peaceful because Shri Krishna was on Pandav’s side and consequently, Dhritrashtr’s sons defeat was certain.

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