SHREE SATNAM SAKHI Geeta Jayanti
Chapter 18: Liberation by Renunciation "SAB GRANTHO KA SAAR VED HAIN, VEDO KA SAAR UPANISHAD HAIN, UPANISHADO KA SAAR GEETA HAIN AUR GEETA KA SAAR BHAGWAN KI SHRANGATI HAIN. JO ANANIYA BHAV SE BHAGWAN KI SHARAN HO JAATA HAIN USSE BHAGWAN SAPOORAN PAPO SE MUKT KAR DETE HAIN" SHARAN LEVO, SHARAN LEVO, SIYA RAM KI, OAT LEVO, OAT LEVO, RADHESHYAM KI O VE DONO KARAT SAHAYE 1. VIBHISHAN SAB KUTUMB TYAAGE, AAKAR RAM CHARAN JAB LAGE TAB LANKESH BANAYE O PRITAM VACHAN NIBHAYE 2. GRAHA SE LADKE GAJJ NE HARA, PHOOL DE USS KARI PUKARA GARUR CHOD HARI AAYE O PRITAM GAJ KO CHUDAYE 3. DRAUPADA NE SHARAN GAHI JAB VASAN ROOP DHAR SHAM AAYE TAB SABHA MEIN CHEER BADAYE O PRITAM LAJJ BACHAYE 4. GEETA MEIN YEH GAYA KIRSHAN, MAM SHARNI JO AAVE ARJUN TEOON SO SUKH KO PAYE O PRITAM PAAP MITAYE
MAIN MERA GURU SHARAN MEIN, DIJYE BHET CHADAYE KAHEN TEOON TEENO LOK MEIN, JIVAN MUKT HO JAAYE Arjuna says... O mighty-armed, I want to understand the truth about renunciation and the renounced order of life and what is the difference between the two, O Killer of the Kesi demon. The Lord says...
Giving up activities that are based on material desire is called the renounced order of life (sanyasa). Giving up the results of material activity is called renunciation (tyaga). Some learned men say that certain activities, being inherently faulty, should be abandoned and others say that sacrifice, charity and austerity should never be abandoned. Listen to me, as per scriptures renunciation is of three kinds. Acts of sacrifice, charity and austerity are not to be given up, they should be performed for sacrifice, charity and austerity to purify even great souls. However these actions should be performed without any attachment or expectation of results. They should be performed as duty; this is my final opinion. One must never abandon duties prescribed to him. If one neglects and gives up one’s duty because of illusion such as renunciation takes place in the mode of ignorance. Anyone who gives up prescribed duties because of physical inconvenience is believed to reside in the mode of passion. Such activities are not conducive for renunciation and will not bear fruit. When one performs his duty with a sense of obligation, renouncing all attachment for it and for its results, it is supposed to be in the mode of goodness. The wise renunciate who is situated in the mode of goodness neither dislikes inauspicious work nor is attached to auspicious work. It is impossible for embodied beings to completely gives up all activities. But he who can give up the fruit of action is truly a renouncer. Those who ave not renounced, face the three fruits of their actions after death: evil, good and mixed. But those who have renounced they have no results to suffer or enjoy. According to the Vedanta there are five causes for the achievement of all action. Now learn it from me. The five factors for action are the place of action (body), the performer, the various senses, the different endeavors and finally the Suupersoul. Any action that man performs, by mind, body or speech is a result of these five factors. Therefore without considering the five factors if one considers himself as the only doer, he cannot realize things as they are. A person who is liberate from false ego, and whose intelligence is not bound, though he may kill people, he really does not kill, and he is not bound by his actions. Knowledge, the object of knowledge, and the knower are three factors that motivate action; the senses, the object, and the agent are the three constituents of action. According to the there modes of nature (gunas) there are three kinds of knowledge, action, and the doer. Hear now about these. The knowledge by which the undivided Supreme Being is seen in all entities, though it is divided into numerous forms is situated in mode of goodness. The knowledge by which one recognizes a different form in different entities is in the mode of passion. However the knowledge that is not concerned with truth and by which one is attached to a certain kind of work as the all in all is in the mode of ignorance. Action that is systematic, detached and done out of neither love nor hatred and without expecting results is in the mode of goodness. But action done with extreme effort with the aim of enjoying the results and with no conviction is said to be in the mode of passion That action performed under delusion, disregarding scriptural directions and with no thought of the consequences on others or oneself, is in the mode of ignorance. One who does his duty without attachment to the modes of material nature, free from egoism and with determination and enthusiasm is said to be in the mode of goodness. The doer who is passionate, desiring the fruits of action, greedy, cruel-natured, impure and moody is in the mode of passion. The performer who is undisciplined, offensive, arrogant, deceitful, spiteful, lazy, morose and procrastinating is said to be in the mode of ignorance. Now please listen to me as I tell you in detail the different kinds of intellect and determination as per the three modes of nature. The intellect by which one knows what is to be done, what ought to be done, what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating is in the mode of goodness. The intellect by which one cannot distinguish between what is right and wring, between what should be done and what shouldn’t be done is in the mode of passion. The intellect with which one misconceives wrong as right and what is right as wrong, which is covered in darkness and steers down the wrong path is in the mode of ignorance. That determination that is unswerving, by which one can control the mind, the vital air and the senses in the mode if goodness. The fortitude with which one holds on to material results in religion, economic
development and sense gratification is in the nature of passion. The determination by which one holds on irrationally to sleep, fear, grief, depression and conceit is in the mode of ignorance. Now hear from me the three kinds of happiness that conditioned souls enjoy, by cultivating which one can end suffering. The happiness that initially tastes like poison but eventually is like nectar, which awakens one to self-realisation is in the mode of goodness. Happiness that is derived from the senses, which first tastes like nectar but turns out to be posion at the end is in the nature of passion. That happiness which is oblivious to self-realisation, delusional and arises from sleep and laziness is in the mode of ignorance. There is no being, either on earth or in heaven, which is free from the three modes of material nature. The duties of Brahmanas, Ksatriyas, Vaisyas and Sudras are categorized according to the material modes arising from their nature. Serenity, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and faith in God are the natural qualities by which the Brahmanas work. Heroism, power, determination, resourcefulness, courage in battle, generosity and leadership are the natural qualities of work for the ksatriyas. Framind, cowherding, trade and business are the natural duties of the vaisyas, while service is the natural duty of the sudras. By properly performing ones duty, everyone attains perfection; now please her from me how this can be done. One can attain perfection by worshipping God, who is the source of all beings and is all pervading. It is better to perform one’s own duty, even imperfectly, than to perform correctly the duties of others. By performing one’s own prescribed duty according to one’s nature, one does not incur evil. All work is covered by some defect just as fire is covered with smoke, one should not abandon the work born of his nature. A person can attain the Supreme state of freedom from reaction (karma) by self-control, detachment and disregard for material pleasures by practicing renunciation. Hear from me how one has attained this perfection can achieve the Supreme state of knowledge, Brahman. By disciplining oneself through intelligence, by controlling the mind with determination, giving up objects of sense gratification, freeing oneself from likes and dislikes, residing in a secluded place, eating little, controlling one’s speech, body and mind, constantly devoting oneself to the yoga of contemplation, detached, forsaking egoism, force, arrogance, lust, anger and possessions, unselfish and peaceful, one is fit for Brahman realization. One who has realised Brahman, is content, neither hankers nor laments, who is impartial towards all, attains transcendental devotion to me. One can understand me as the Supreme personality of God onlt through devotion and one who is so devoted nd realizes me can enter my kingdom. Even engaged in all kinds of activities, my sincere and pure devotees who are under my protection will realize my eternal grace. Surrender unto me in all activities and endeavors. Under my protection and power always think of me. If you fix your thoughts on me you will conquer all your problems, but if you act through egoism, thinking you know better, you will be lost. If you act of you own accord, owing to egoism and decide not to fight, you will be falsely directed, as your own material nature will compel you to do so. Whatever out of delusion you wish not to do, you will do anyway even against your will, as you are bound by your own nature. God resides in the hearts of all beings, directing their wanderings by the magical power of maya, on which they are seated as if it were a machine. Surrender unto Him completely and by His grace you will attain absolute peace and eternal abode. Thus I have explained to you knowledge that is most confidential. Meditate on it fully and do as you wish.mSince you are dear to me, listen to what I speak, I give you confidential knowledge and I shall only say what is best for you. Fix your mind on me. Be my devotee! Sacrifice for me. Offer obeisance unto me. In this way you will surely come to me. I promise you this because you are away are my very dear friend. Forgoing all religious injuctions, take exclusive refuge in me. I shall deliver you fromall sinful reactions. Do not fear. This should never be explained to one who is devoid of austerity, is not a devotee, does not wish to hear it or is envious of me. One who explains this supreme secret to my devotees enaggaes in highest devotion to me. He will undoubtedly come to me. No one in this world is more dear to me than he is, nor will there will ever be anyone on earth more dear to me. It is my conviction that whoever studies this scared dialogue of ours worships me through the intellect. Even who merely listens to this conversation with faith, free from envy, will become free and attain the auspicious worlds of virtuous. Have you listened to this with undivided attention? Have your delusions and ignorance been removed? Arjuna says… My delusion is destroyed and my memory restored by your grace I now stand free from dout and shall do as you command.
Sanjaya says‌ Thus I have heard this conversation between the son of Vasudeva and that great soul Partha. Wondorous, it causes one’s hair to stand on end. By the grace of Vyasa I have directly heard about this highest and most confidential yoga, which Krsna, the master of yoga, has himself spoken of! O King recalling again and again this wonderful and sacred conversation betwwn Kesava and Arjuna, I am thrilled at every moment. And remembering repeatedly that amazing form of Krsna I am struck with wonder and I rejoice again and again. Wherever Krsna, the master of yoga and the archer Partha are, there will always be good fortune, victory, wealth, well-being and righteousness. This is my conviction. O Satguru Swami Teoonram, you are our Lord Krishna!!! We pray to you Sai that we become a disciple like Arjuna so that we comprehend and imbibe the treasure of knowledge in our lives that you have bestowed on us. Reverence in your Holy feet!
DHAN GURU TEOONRAM