The Dialogue of Body and Soul in the Bhagavad Gita: Preface Part - 2

In this manner, as described above, I have granted you the vision of your fundamental existence and nature, immortality, as well as your cosmic form (Virat Swaroop). Therefore, the human birth is said to be the most supreme. The human body is extremely rare. Although the entire universe is an expression of that conscious power, man is more consciousness-centric than the rest of the living world. He can transform even his limited consciousness into infinite and pervasive consciousness, and can realize his true fundamental nature or existence in the form of inner experience (anubhuti) pervading his own consciousness.

Here, inner experience (anubhuti) merely means being, observing, or being a witness. It is not a thought, imagination, or sensation—it cannot be bound by any limitation or words. Being subjective, inner experience is non-transferable to anyone. Silence alone is its definition or vocabulary. In this way, that single ultimate element (Paramatma) is simultaneously beyond experience (anubhavateet), remaining completely unaffected by anything. It exists in its dynamic, universal form (Vishwaroop). That same soul pervades within everyone and exists inside the individual/human being. It can be directly perceived as creation and experienced in its transcendent form through the divine vision of knowledge/consciousness/interwoven wisdom. This is because what is direct to the senses becomes our external experience (anubhav), but what is not direct to the senses is purely a subject of inner realization (anubhuti). Therefore, this world is fundamentally a subject of external experience and inner realization for us, and both these subjects are integral parts of that supreme consciousness.

Knowledge can be related to a specific subject, but because inner realization is pervasive, infinite, and limitless, it has no specific object/subject. It is a subject unto itself. Merely being an illuminating witness and observer is its only subject. This is the fundamental existence and nature of God. In the Gita, inner realization is joined with knowledge so that spiritual realization can be attained. Here, the soul/consciousness energy or power is the field-knower (Kshetrajna) of the field (the body)—that is, the knowing, observing, or witnessing element that pervades the soul in the form of inner realization.

When the inner realization pervading consciousness manifests directly, its form possesses name, form, and shape; when inner realization remains in its unmanifest nature, its form is distinct from name, form, and shape. That is to say, inner realization alone is the support of this universe in every way. Having no other cause, it is itself the cause and is machine-like, both dynamic and static within the chain of cause and effect. There is stability in its dynamism and dynamism in its stability. Just as a wheel appears stationary when it is at rest, but also appears still during high-speed motion.

Determinism of Creation: Adi Guru Shankaracharya wrote in his commentary that the sole reality of this creation is Brahman (Inner Realization). This visible world is not real in itself; it appears real to us due to the nature of ignorance. All of us are trapped in the wheel of this world. We cannot eliminate this plight through our own efforts or decisions. All our actions are futile as well. We are firmly bound in the endless, rigid chain of cause and effect by the cosmic process; we can merely know its nature, and that knowing itself is an integral part of it—it is the function of that supreme element itself.

It is written in the Brihadaranyaka Upanishad that where every object and thought has itself become the Atman (Self), the question of who will think of whom ceases to exist. This is because we ourselves are not the creators or originators of existence. Our entire existence is an indivisible part of that supreme entity. So how can our actions or decisions be ours? We ourselves are not free to act, nor are we participants in making decisions. In its nature, all the activities of our life spontaneously or through their own causes come forward in the form of effects or results. Since that world of effects is also an illusion, it is virtually not an effect either, but rather of the nature of the cause itself.

Doctrine of Incarnation (Avataravada): Since the Vedas, scriptures, and Upanishads describe God or that supreme consciousness as formless, infinite, and limitless, it seems questionable that it would incarnate as a specific individual. However, even if such characteristics appear to us, it remains inherent as a purpose planned by Nature. He is not an incarnated personality, but an ordinary human being of this earth who lives among us. The supreme entity itself is responsible even for those circumstances. That expression or incarnated person is merely its messenger. Thus, from beginning to end, there is no duality or differentiation in creation. Everything moves and comes to rest within its existence. Viewing anything separate from it indicates our ignorance; if our existence were distinct, our actions and decisions would also be distinct from it. We would act and make decisions freely, but being deprived of the right to the fruits creates an obstacle in our freedom. If we were completely free, every good person would become a Nehru or a Gandhi, and every woman would become a Mira. We are merely its parts, acting as puppets. Action (Karma) and destiny (Bhagya) are also parts of it. Thus, we see that this world is self-expressed, self-unmanifest, and self-dynamic by itself. Now, if you search for your existence within it, you will find that the completeness of your existence resides within its completeness. Then how will you claim that an incarnation of God occurs?

Doctrine of Incarnation is merely an eloquent expression of the spiritual realm. We are simply giving shape to our own imagination. Because we are interpreting it by remaining separate from it, the duality of I and You is bound to arise. This very sense of duality makes us view him separately as an incarnated personality. That perspective is nothing more than an illusion and mere self-satisfaction in the human social context. Arising due to circumstances, such a person emerges in society, whom we accept as an incarnation. You can see for yourself that physically there is no difference between that incarnated person and us. He is an ordinary living being who is someones son or father. Yes, the descent of power on earth occurs spiritually—not as an individual, but as light, energy, power, and knowledge within us, in the inner realization pervading the depths of the individuals soul, liberating it from the captivity of darkness (ignorance). This expression occurs only in rare individuals.

The World and Maya: As far as Maya is concerned, Maya is also a form of that very same God. Due to the difference in our perspective, we treat Maya or ignorance as separate from God and consider it false. If we view Maya as separate, it implies that there must be another God who created Maya. Since this cannot happen in reality, we would have to face duality again here. Just as God is of the nature of knowledge, He is also of the nature of ignorance, because both knowledge and ignorance ultimately terminate in the Void (Shunya). Knowledge and ignorance are like two sides of the same coin of God. In spirituality too, it is ignorance (Maya) that we wish to prove; we hardly need to prove knowledge or the soul, for how can that which is self-evident be proven? Thus, Maya is also His form. This is why Krishna in the Gita considers every worshiper as His own devotee and states that whichever form of worship or devotion they perform, they ultimately reach Me from all sides. However, He has also stated that the wise man is superior and reaches Me alone, because knowledge is the core existence of God. By virtue of this, he who seamlessly knows My (power/realization) entity after understanding both the nature of Maya (ignorance) and the nature of knowledge attains Me and becomes liberated from this ocean of worldly existence. Here, liberation means knowing ones non-dual nature without any sense of division, which is freedom from the bonds of a dualistic world; and the inner realization of I am One, there is no second (Eko aham dvitiyo nasti) is its primary subject.

Mutually opposing elements like truth or untruth, darkness and light, are dynamic parts of that single power. We merely need to establish harmony among them with a non-dual vision, because none of the elements of evil have a separate existence. It is merely a tendency of that power, a dualistic illusion of it.

Therefore, Krishna said in the Gita: I am knowledge, and ignorance is also my form or existence. Then the question arises: What truly is ignorance? You emphasize knowledge, so why do you describe ignorance as its part, and why do you give equal importance to darkness? This entire duality appears to you as an illusion; in reality, there is no difference between them. This duality itself is its tendency. In that nature, the Supreme Reality (Paramatma) is non-dually one, so both are its parts. You must look through this vast vision, or divine vision.

Then the question arises that, in this manner, whatever is manifest, unmanifest, or beyond is entirely a part of that supreme entity. Our individual or social existence holds no meaning. The reality is that our freedom also holds no meaning. Everything is operating within its authority. Your happiness, sorrow, action, devotion, knowledge, fate, joy, or prosperity are all occurring within its existence. Only then will you gain freedom from all your convenient thoughts and imaginations that you have imposed upon it. By giving birth to many mutually opposing ideologies in our life, we have made ourselves self-contradictory on the practical plane. We must cut all those bonds (obstacles) with the weapon of knowledge. Only then will we, like Krishna, be liberated from this world-like mindset (jail), where upon arrival there is no birth, no death, no bondage, and no liberation. And we will become an integral part of that eternity beyond all these, settling into that eternity. This is possible only if that supreme entity has assigned you to this task; otherwise, like other living beings, one will have to pass away while living life.

Whether in life or in the world, the conflict that we perceive is its nature or inherent character. Like Arjuna, we merely have to observe, understand, and know it, though even this task is being carried out by it alone. I am addressing you simply because I am also a human being. To know this, that supreme entity manifests itself in the form of a human being, and you too are a human being; being a part of that expression, I am addressing you. For nature seeking to know itself is a very peculiar trait. If it is inanimate, it is also conscious. Even if it knows nothing, it still knows everything. Whether in inanimate or conscious form, it makes its vast and individual decisions on its own, because no part is left untouched by it; it contains morality as well as immorality, goodness as well as evil. Beyond these mutual contradictions, it remains busy in its decisions and activities, which are entirely appropriate. We have divided the nature and existence of its decisions and activities into two parts, which is very difficult to understand on the plane of reality. The Gita attempts to explain these contradictions, opposing elements, or inconsistencies, where Arjuna is merely an instrument (Nimitta). The story of the Mahabharata is an example used to explain the realities of the world to all of humanity through language or words. Through language, one has to go beyond language; through words, one has to go beyond words.

Thus, it is never born, nor does it ever die; it neither incarnates, nor does it redeem anyone, nor does it imagine anything. All the above happens machine-like within its existence, to which we have given our respective imaginary forms or terminologies. That is to say, it is conclusively impossible to say or pronounce anything about it. Being purely a subject of inner realization (anubhuti), you too can only experience it, for how will you bind in words that which has no end? It can be praised only by remaining silent. Look at its nature: the sun, moon, stars, mountains, rivers, trees, plants, earth, water, air, fire, light, etc., all remain silent and never say anything to anyone. We must know not only the language or words pervading inside silence, but also the nature of the inner realization pervading it. Knowing this is achieving victory in the battle of the world. Becoming free from conflict is the ultimate purpose of life, ones inner duty (Swadharma), or human endeavor (Purushartha).

The more separately we view the forms of that supreme entity and nature, or divide it into distinct elements, its reality and truth will recede further away from us. But as we establish coordination and harmony among them, its truth, totality, and completeness draw closer, encompassing our entire personality into its truth, totality, and completeness, and we become an indivisible part of that vastness. This is the reason why philosophical systems, sects, schools of thought, religions, etc., were invented in the spiritual realm far more than in any other field or subject. Since all these are their respective perspectives trying to reach there in some form or in different ways, we cannot say who is right or wrong. However, there can be only one single perspective to view and understand the sole power of the world, which cannot be attained through diverse perspectives. They can be like an aspect of that perspective, but cannot be complete in themselves.

Shri Krishna is not a hero who once walked on the earth and departed after preaching to Arjuna; rather, He resides within our soul, which is the goal of our spiritual consciousness.

God is never born. Incarnation means becoming limited or narrow, which does not apply to Him. Its expression is less in someone and more in another. The person in whom there is greater expression becomes our savior, but he cannot be called an incarnation. His descent is not as important as the individual soul (Jivatma) becoming one with Him. Even if he incarnates, he is nothing more than a social being. We have considered ourselves separate from God, which is why we have imagined His incarnation. Cosmic consciousness and mans worldly and social nature share an intimate connection at a subtle level. It is already present mechanically to remove social inequality or to protect subjects; circumstances themselves generate or find it. Because nature is not merely inanimate, but also conscious, nature selects it on its own. Incarnation does not mean that the supreme entity assumes a body and appears; manifestation in the form of human consciousness is its incarnation or descent. Then, the embodied human consciousness rises, transforms into an eternal form, and operates through divine power. Here, it is not merely His descent, but our transformation into His form. Krishna is imparting the teaching of this transformation to Arjuna. Arjuna, who is afflicted by darkness, falsehood, limitation, and the mortal world—which are obstacles on the path to the higher world—is fighting with them; his entire existence becomes bewildered as to what is appropriate and what is inappropriate.

Arjuna prays to Krishna to know and understand his ignorance-born tendencies. Just like Arjuna, the same curiosity exists in every human being to reach the fullness of truth, and he begins his search with faith and trust; then his goal itself becomes his guide (Krishna). Here, there is absolutely no need for a physical Krishna, whether Krishna incarnates or not. The reality, conflicts, or troubles of the soul remain the same today as they were thousands of years ago. If they are the same today, why does Krishna not incarnate? In fact, there is no such thing. Our soul itself becomes our guide (Krishna). Krishna is nothing more than an historical idol in a temple.

Thus, while accepting the reality of the visible world, we must also know the unmanifest reality pervading its background, which sustains everything—from the physical world to the infinite depths of life and every field of life—by its sole power. Instead of viewing it separately, we must view it in its completeness and totality. Only then will we be able to discover the identity of our existence. Based on the perception or supreme realization of its presence within ourselves, we will be able to become one with it. To know that supreme element, one must become free from the external and internal diversities of objects.

It is truth, it is untruth, and it is also beyond both. The illusion of it appearing changeable while remaining unchangeable between these two is Maya—that is, ignorance or untruth. For when its nature itself is eternal, the concept of changeability becomes secondary. We attribute flaws of concepts such as origin, sustenance, and dissolution to it; then that ignorance is defined as Gods Maya. Since stability, unmoving nature, or unchangeability exist eternally within it, accepting its dynamic world as it is constitutes freedom from Maya. In this form, it occurs through time, motion, and the creation of something new, whereas overall creation remains as it is according to its pre-determined order. When there is no creation, there will be no sustenance, nor will there be destruction. In this way, what was present before remains in the rest as well; that alone can be called eternal.

When we observe every object in the realm of forms, it appears changeable to us. Since this does not actually happen, this illusion of ours is our ignorance. Considering the world as subject to origin, sustenance, and destruction, we prove it to be Maya. In reality, nothing is being created or destroyed. The opposition and conflict we perceive in nature are also our illusion or ignorance. This ignorance of ours is called Maya. As we have explained, whether you make countless ornaments from pieces of gold and give them different names, forms, and shapes, we will see that no fundamental change has occurred in the metal of gold; it is still gold in all those ornaments in its eternal and unmoving nature. This is the nature of Maya.

To a person under the sway of the three-fold power (Trigunatmak Shakti) of nature, the world appears real. Failing to see or understand the fundamental element hidden in the background of that Maya-like world is Maya. Maya has no independent existence, but is merely an ignorance-born perspective of man. The world is not an illusion or deception either, but a supreme reality; however, we must transcend that reality and see the supreme reality hidden at its root, which is the fundamental cause of our direct reality. The function of nature is to attract towards itself, but without falling into its snare of attachment or bondage, we must also know the reality hidden within it, which is an indivisible part of our entity or existence. Then nature or the world is proven meaningless. When, under the influence of the ignorance of Maya and attachment, we begin to connect ourselves with an alien world distinct from our true nature, we are trapped in the web of Maya. Maya, which has no independent entity, is still visible; we must go beyond that non-existent illusion. We must pierce the world that appears real and enter its background. The world of effects (world) is of the nature of Maya because it is relatively less real than the power of the nature of cause. Thus, the conflict or struggle created as a result of the opposition between these two realities in the spiritual realm is also not real. In this manner, Maya and its nature have been described.

The Individual Soul (Dr. Radhakrishnan): Man always strives to develop a higher and divine life in the creative race of his existence, and nature or God also continuously inspires his intellectual consciousness to fulfill it. In this way, developing his spiritual consciousness, he is filled with a new or special kind of intimacy with the world, and we rise as the freedom of our existence to the point where our integrity remains unscathed; then we lead a life of truth, integrity, rules, and discipline. Since the soul is a part of God—not an imaginary form, but a real or limited form of the Supreme Soul—it derives its ideal from that same superior root element. However, the significant existence of the soul arises from divine intellect (Krishna). Its uniqueness is determined through prior and posterior relationships beyond the mind and body by those divine ideals. Thus, the soul or living entity (Jiva) represents movements occurring within the existence of the Supreme Soul that assume an individual form. Just as the life of the soul is as deeply involved in the life of the body as the body is in the soul, the body and soul form a living unity; the real duality is between the soul and nature. To end this duality, we must know the existence of our soul. Only after that can we conquer nature as well, and by transforming nature into a spiritual form, we can eliminate the generated duality. The nature that was posing an obstacle to our spiritual well-being must be given a vital spiritual form. There is no need to crush it, destroy it, or call it meaningless, false, or perishable, because in the form of the body, it too is your indivisible part.

Thus, along with the presence of the Supreme Soul in the body and the unity between both, the significance of nature cannot be ignored. However, the doctrine of determinism states that the chain of cause and effect in creation, which binds all human activities within itself, is something man cannot escape from. Nature or God grants this opportunity to rare human beings, which is pre-determined according to its rules. Not just man, but the entire living world of creation acts under its subjection. We have no need to analyze, test, inspect, or evaluate any specific person or object. Everyones fate is supreme. Since we do not possess even a fraction of independent existence, there is no scope for any attempt to interfere in its world. If we think so, it would be our overconfidence.

Great sages, ascetics, mahatmas, deities, and eminent people lived in the world, but whatever was written in their lives came to pass, because everything is pre-determined in nature. It is enough for us merely to discover the realities of our life and world, or to gain knowledge of our existence, because whatever personality man possesses, its prevalence lies within it, and its culmination also lies within it. None of your thoughts can become an obstacle or hindrance to its rules, nor can any guide.

I am trying to tell you again and again: simply know and understand. He who has known this secret becomes a true incarnation of God as a human being. His birth becomes successful in that he has known that great secret of creation which other living beings of creation cannot know. Even if you do not know it, nature suffers no adverse effect, but not knowing it will certainly affect your life.

This life is like a game of cards. Even with good cards, you lose, despite being a skilled player; and even with bad cards, you win, although you are an uneducated player. What happens between certainty and uncertainty is unknown to us, but whatever happens is what is in our fate. Then you might say that there is no fruit of labor and hard work. What it means is that if you progress and develop, that too is your fate; if you do not, that too is your fate (both states are parts of its dynamism).

You must have seen and heard many such events in your life that no one could imagine, which should not have happened from our perspective; yet they happen unexpectedly. And you quietly engage in investigating, examining, testing, and analyzing that event. But ultimately, you meet with disappointment and cannot find any meaningful solution. Wandering in the forest of hidden causes behind events, there is no remedy except wringing your hands.

It is an exception that you, as the master of your intellect, make decisions or perform actions freely, but even these exceptions are bound within the scope or cause-and-effect of the rules and discipline of that supreme entity. Where you find yourself as the doer or the enjoyer, that too is a part of it, which you impose upon yourself. We cannot go beyond our three-fold power (Trigunatmak Shakti); they do not abandon their qualities and nature. This is nature, whose rules possess extreme rigidity. Even if we connect our entity with Gods entity through self-knowledge, whatever has already been pre-determined will happen in your life. You merely have to know God, nature, and yourself; everything else will happen as pre-determined.

Yoga: The principles and thoughts presented in the form of philosophical systems in India serve as a ladder for our life to reach the highest ideals, leading us to a conclusive experience. Since it is said that when the living entity is a part of God, what is the need for it to take measures for liberation? Realistically speaking, we do not need salvation as much as we need to recognize our true nature or existence. Suppose a person experiences that he is a sinner; then he needs to be shown a method by which he can be freed from those sinful acts. Therefore, a radical change is required in human nature; after that change, salvation occurs automatically.

The Bhagavad Gita presents before us not only the knowledge of Brahman (Brahma Vidya), but also discipline (Yogashastra). Yoga means joining or binding—that is, we must unite our spiritual powers and, in a balanced manner, rise above our narrowness (the sphere born of ignorance or attachment) to reach those heights where we become one with our own root existence. In the Gita, Jnana Yoga, Bhakti Yoga, and Karma Yoga redefine life in new meanings through internal disciplinary adherence, which we must perform through our conscious efforts. The more practical they are in life, the more spiritually connected they are to the depths of our personality. In every human beings life, a time comes when detachment or renunciation from this material world begins to arise. He begins to question the realities of the visible world, and a time comes to reflect on this ostentation, transience, and uncertainty; then the restlessness of his soul begins to take steps in the direction of searching for the reality of the world. He sets out in search of peace for his goal and well-being.

Here, Arjuna is also a representative of that human soul striving in search of perfection and peace. Sunk in the depths of failure, darkness, anxiety, sorrow, and obscurity, Arjuna (man) becomes eager to catch a glimpse of light or hope, because he is terrified and overwhelmed by the doubts, negations, animosities, and severe despair of that life. Only then does that man become eligible to attain liberation. However, only rare beings reach that divine truth, who are pre-assigned by God. That sponsored person is the luckiest person in this creation. In this way, he is, in a sense, a descent of the Supreme Soul.

Knowledge and Protection: How to achieve perfection in life? Since the world is a place of changing and temporary traditions, the only thing driving the entire world is action (Karma). At the human level, action is his desire or attachment (Raga), which we can also call ignorance. Whether desire is good or bad, both are causes of bondage. As long as attachment in the form of ignorance persists, we will not be able to escape the vicious cycle of action in the world of names and forms. Therefore, we cannot attain that eternal truth through fleeting desires.

Hence, we must break that chain born of ignorance through learning or knowledge (Vidya or Jnana) and awaken our eyes of wisdom from a spiritual perspective. For this, the covering over our soul—impurity, instability, restlessness, passions, and the fire of cravings—must be extinguished so that the correct reflection of the Supreme Soul can be reflected in a clean mind. We must train our intellect supremely without being distracted by intellectual prejudices and doubts. The light of knowledge that already exists within you in the form of the Supreme Soul will burst forth as soon as those coverings are removed. Self-knowledge is not something to be bought from the market; it resides naturally in the depths of every human being. In this way, controlling ones desires, one reaches ones true existence. As the light of knowledge spreads, the darkness of ignorance ends, and conquering all the evils of that world, one becomes liberated. Nothing remains to be attained, and thus we begin to live in God. However, the above description of Jnana Yoga also surrenders to determinism: know if you can know, that is all! If you read and understand, consider that you were a candidate for it.

Path of Knowledge (Jnana Marga): To achieve the goal of our life, we need knowledge, devotion, and action. In the practical world, a difference is found among these three. Among them, one emphasizes the theoretical, the second the emotional, and the third the practical aspect. Since human beings possess different tendencies, as a result, they are unable to adopt a coordinated or exclusive form of the three; because the three are not completely distinct from one another, all three terminate in the same plane of feeling. Those who search for knowledge attain the nature of Existence, Consciousness, and Bliss (Sat-Chit-Ananda) in the Supreme Soul. Those who are of an emotional nature find Him in the form of devotion, and those who perform actions attain Him through desireless action yoga (Nishkama KarmaYoga). Although visually distinct in practice, all three are interdependent and become one. A person endowed with knowledge becomes established in the Sat-Chit-Ananda nature of God. Due to experiencing love within, the desire to remain close to Him leads him onto the path of devotion; as far as action is concerned, his every action is performed desirelessly based on knowledge. Thus, no dividing line can be drawn among these three because they express the same goal or the same reality.

As far as knowledge is concerned, it pertains not to intellectual knowledge, but to Spirituality. Intellectual knowledge or scientific knowledge will not lead us to God. For the transformation of the soul, we need to develop a spiritual perspective; one cannot see with ordinary eyes. Therefore, Arjuna was granted divine vision—that is, only through internal eyes can we know that direct God and the world. Apart from this, there is no other way. The curiosity and longing to ascend to higher levels through divine vision and attain the higher soul lifts man out of his narrowness, rendering him immortal in the contemplation of the universal principles of his existence.

There are several ways to know or attain God: knowledge, action, devotion, worship, etc. According to the resolves of your soul, the Supreme Soul is attained in that very form. However, He considers wise men supreme, who attain God and remain established in Him forever. Different disciplines are merely different aspects of the soul itself, but all those aspects find their culmination in knowledge alone. This is because knowledge alone lifts one above all the narrowness of ignorance-like darkness and unites one with the universal principles of ones own existence. Other methods of spiritual practice merely assist in attaining the path of knowledge. From this perspective, what was knowledge as a means ultimately turns into the goal itself.