Bhagavad-Gita Encyclopedia
Part I

By
The Man Who Saw God Face To Face
The Testimonies Of Raphael Okechukwu Nweze

By
The Man Who Saw God Face To Face
Raphael Okechukwu Nweze


.

Source of Original Document
         The copy of Bhagavad-Gita was got from the Internet, on the website, www.Sacred-Texts.com (http://www.sacred-texts.com/hin/Gita/agsGita.htm). It is an Edwin Arnold translation SBE vol. 8

Reasons For Selection
         The copy was selected to serve as a foundation of this encyclopedia because of its richness, honesty, simplicity and clarity.

Organization Of The Encyclopedia
         The Gita has been presented in the order of its original presentation. No change was made in the original document. DivineBase only expanded and enriched each verse by adding more contents in parenthesis.

What is Bhagavad-Gita?
         The Gita is a record of teachings given by God, about Himself, the universe, mankind, salvation and life. As such, it is a universal document, meant for everybody and society. It presents the Truth as it is, without bias.

Benefits From the Bhagavad Gita Encyclopedia
  1. Self-knowledge that is clear and convincing.
  2. A clear understanding of what God is.
  3. How to live an honest life of freedom.
  4. How to ensure one’s spiritual growth.
  5. How to worship God in spirit and in truth.
  6. How to experience God and Heaven, both now and hereafter.
  7. A clear understanding of the relationship between you and God.
  8. How to relate to other people.
  9. How to relate with other living things that are not man.
  10. How to release oneself from past, present and future karma.
  11. Fostering of brotherhood of Mankind.
  12. Detailed explanations of the characteristics of God.
  13. Prevention of false beliefs, misconceptions and doubts.
  14. A knowledge of life as it is.
  15. A steady infusion of the Holy Spirit into your life and yourself..
  16. Broad vision, with in-dept knowledge.
  17. Direct teachings from one who actually knows (not based on the assumptions of ignorant religious leaders).
  18. Wonderful insights.
  19. Certainty of attaining heaven.
  20. Certainty of finding God.
  21. A life of fearlessness.
  22. Amazing parables.
  23. Great demonstrations of the qualities of God, as proofs of man as the image and likeness of God.
How To Benefit From This Encyclopedia
         You can benefit, immensely, from the Gita by:
  1. A close study.
  2. Repeated reading, from time to time.
  3. Guided reading of select portions in red colour.
  4. Reading the Gita or portions of it just before bedtime.
  5. Reading during breaks, leisure and free periods.
  6. Meditating on the contents.
  7. Mediating on God.
  8. Practicing the teachings.
  9. Teaching others about what is inside the Gita.
  10. Relating the teachings of world leaders to the relevant portions of the Gita.
  11. Hearing the document being read from a tape or video record.
  12. Quoting what God has said in the Gita.
  13. Praying for the guidance of the Holy Spirit.
  14. Praying for knowledge, wisdom, understanding, insight, foresight, counsel and empowerment.
 Introduction To Gita Encyclopedia
         The Gita was presented in a dramatic form, in which God Himself was manifest as the Teacher, while a living saint acted the part of an ignorant student, who was ready to learn the Truth. The battlefield became the classroom. In the Holy Books, God would command and stipulate, but people seem not to understand. In the Gita, God reverses the situation. He acts as if he does not know the consequences of war, such that the student (humanity) reasons out the irrelevance of war, discrimination, ignorance, etc. He makes man understand by allowing man play the part of the advisor. Yet, man is in the wrong, but gains knowledge, understanding, insight, foresight and wisdom.

… This immortal discourse between the Supreme Lord, Krishna, and His devotee-friend, Arjuna, occurs not in a temple, a secluded forest, or on a mountain top but on a battlefield on the eve of a war and is recorded in the great epic, Mahaabhaarata. (God is not limited to the churches or holy places. He is everywhere manifest and present. “19 The woman said to Him, "Sir, I perceive that You are a prophet. 20 Our fathers worshiped on this mountain, and you Jews say that in Jerusalem is the place where one ought to worship."

21 Jesus said to her, "Woman, believe Me, the hour is coming when you will neither on this mountain, nor in Jerusalem, worship the Father. 22 You worship what you do not know; we know what we worship, for salvation is of the Jews. 23 But the hour is coming, and now is, when the true worshipers will worship the Father in spirit and truth; for the Father is seeking such to worship Him. 24 God is Spirit, and those who worship Him must worship in spirit and truth.") John 4:19-24


CHAPTER 1

ARJUNA’S DILEMMA

Arjuna Inspects The Army Against Whom He Is About To Fight

Seeing your sons standing, and the war about to begin with the hurling of weapons; Arjuna, whose banner bore the emblem of Lord Hanumana, took up his bow and spoke these words to Lord Krishna: O Lord, please stop my chariot between the two armies until I behold those who stand here eager for the battle and with whom I must engage in this act of war. (1.20-22)

I wish to see those who are willing to serve and appease the evil-minded Kauravas by assembling here to fight the battle. (1.23)

Sanjaya said: O King; Lord Krishna, as requested by Arjuna, placed the best of all the chariots in the midst of the two armies facing Arjuna's grandfather, his guru and all other Kings; and said to Arjuna: Behold these assembled soldiers! (1.24-25)

Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, and other comrades in the army. (1.26)

(Man is made to see the foolishness of war and selfishness. Whatever you do to other tribes and nations, you invariably do to yourself, without knowing it. God was actually telling mankind that all are one. Therefore, there is no need for war, strive or discrimination. The people you consider as foreigners or outsiders are indeed your brothers and sisters, even yourself. By the exposure, man was shown that there is a veil that covers his eyes, which veil he should endeavour to remove. “22 "The lamp of the body is the eye. If therefore your eye is good, your whole body will be full of light. 23 But if your eye is bad, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is that darkness!” Matthew 6:22-23)

Again, Jesus said, “3 And why do you look at the speck in your brother's eye, but do not consider the plank in your own eye? 4 Or how can you say to your brother, 'Let me remove the speck from your eye'; and look, a plank is in your own eye? 5 Hypocrite! First remove the plank from your own eye, and then you will see clearly to remove the speck from your brother's eye.” Matthew 7:3-5

ARJUNA'S DILEMMA
After seeing fathers-in-law, companions, and all his kinsmen standing in the ranks of the two armies, Arjuna was overcome with great compassion and sorrowfully spoke these words: O Krishna, seeing my kinsmen standing with a desire to fight, my limbs fail and my mouth becomes dry. My body quivers and my hairs stand on end. (Humanity shall stop war and discrimination when they know the Truth about their oneness, brotherhood.) (1.27-29)

The bow slips from my hand, and my skin intensely burns. My head turns, I am unable to stand steady, and O Krishna, I see bad omens. I see no use of killing my kinsmen in battle. (1.30-31)

I desire neither victory, nor pleasure nor kingdom, O Krishna. What is the use of the kingdom, or enjoyment, or even life, O Krishna? Because all those ? for whom we desire kingdom, enjoyments, and pleasures ? are standing here for the battle, giving up their lives. (1.32-33) (Arjunah has realized the need for equanimity – being even tempered in victory and in loss, level-headed in pleasure and in pain, calm in the midst of confusion, etc.)

 I do not wish to kill my teachers, uncles, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law, and other relatives who are about to kill us, even for the sovereignty of the three worlds, let alone for this earthly kingdom, O Krishna. (It is now clear to Arjunah that love of a fellow man is incomparably better than hatred. Man's greatest asset is his fellow man. Hence, the Golden Rule demands love of others as oneself, and the highest moral principle demands the greatest good to the greatest number.) (1.34-35)

O Lord Krishna, what pleasure shall we find in killing our cousin brothers? Upon killing these felons we shall incur sin only. (1.36)

Therefore, we should not kill our cousin brothers. How can we be happy after killing our relatives, O Krishna? (1.37)

Though they are blinded by greed, and do not see evil in the destruction of the family, or sin in being treacherous to friends. Why should not we, who clearly see evil in the destruction of the family, think about turning away from this sin, O Krishna? (1.38-39)

ARJUNA DESCRIBES THE EVILS OF WAR
Eternal family traditions and codes of moral conduct are destroyed with the destruction of the family. And immorality prevails in the family due to the destruction of family traditions. (1.40)

And when immorality prevails, O Krishna, the women of the family become corrupted; when women are corrupted, unwanted progeny is born. (1.41)

This brings the family and the slayers of the family to hell, because the spirits of their ancestors are degraded when deprived of ceremonial offerings of love and respect by the unwanted progeny. (1.42)

The everlasting qualities of social order and family traditions of those who destroy their family are ruined by the sinful act of illegitimacy. (1.43)

We have been told, O Krishna, that people whose family traditions are destroyed necessarily dwell in hell for a long time. (1.44)

Alas! We are ready to commit a great sin by striving to slay our relatives because of greed for the pleasures of the kingdom. (1.45)

It would be far better for me if my cousin brothers kill me with their weapons in battle while I am unarmed and unresisting. (1.46) (Arjunah recounts more of the evils of war, and why humanity must avoid war. Unfortunately, the Devil, evil spirits, demons, ghosts and black energies have multiplied war and murder against mankind. People fight for one reason or the other, not knowing that it is the evil spirits that insinuating and engineering those wars, for years, even for centuries. Now, the light of Truth is shining brighter and brighter for people to see truth and desist from war and violence.

2 Now it shall come to pass in the latter days
That the mountain of the LORD's house
Shall be established on the top of the mountains,
And shall be exalted above the hills;
And all nations shall flow to it.
3 Many people shall come and say,
"Come, and let us go up to the mountain of the LORD,
To the house of the God of Jacob;
He will teach us His ways,
And we shall walk in His paths."
For out of Zion shall go forth the law,
And the word of the LORD from Jerusalem.
4 He shall judge between the nations,
And rebuke many people;
They shall beat their swords into plowshares,
And their spears into pruning hooks;
Nation shall not lift up sword against nation,
Neither shall they learn war anymore.
Isaiah 2:2-4)

WHEN GOING GETS TOUGH, EVEN TOUGH ONES CAN GET DELUDED
Sanjaya said: Having said this in the battlefield and casting aside his bow and arrow, Arjuna sat down on the seat of the chariot with his mind overwhelmed with sorrow. (1.47) (One day, humanity shall realize how bad and foolish they have behaved by fighting one another.)


CHAPTER 2

TRANSCENDENTAL KNOWLEDGE

Sanjaya said: Lord Krishna spoke these words to Arjuna whose eyes were tearful and downcast, and who was overwhelmed with compassion and despair. (2.01)

Lord Krishna said: How has the dejection come to you at this juncture? This is not fit for a person of noble mind and deeds. It is disgraceful, and it does not lead one to heaven, O Arjuna. (2.02) Do not become a coward, O Arjuna, because it does not befit you. Shake off this trivial weakness of your heart and get up for the battle, O Arjuna. (2.03) (God hereby testifies that He did not create weaklings as human beings. He made us bright, glorious and mighty spirit beings, after His own image, power and authority.)

ARJUNA CONTINUES HIS REASONING AGAINST THE WAR
Arjuna said: How shall I strike my grandfather, my guru, and all other relatives, who are worthy of my respect, with arrows in battle, O Krishna? (2.04) (All the while people fight one another, not knowing that they are only fighting and killing their relations, grandfathers, fathers, mothers, brothers, sisters, cousins, gurus, etc, who are worthy of respect and who have reincarnated in other tribes or nations.)

It would be better, indeed, to live on alms in this world than to slay these noble personalities, because by killing them I would enjoy wealth and pleasures stained with their blood. (2.05)

We do not know which alternative ? to fight or to quit ? is better for us. Further, we do not know whether we shall conquer them or they will conquer us. We should not even wish to live after killing our cousin brothers, who are standing in front of us. (2.06)

My senses are overcome by the weakness of pity, and my mind is confused about duty (Dharma). Please tell me what is better for me. I am Your disciple, and I take refuge in You. (2.07)

I do not perceive that gaining an unrivaled and prosperous kingdom on this earth, or even lordship over all the celestial controllers will remove the sorrow that is drying up my senses. (2.08)

Sanjaya said: O King, after speaking like this to Lord Krishna, the mighty Arjuna said to Krishna: I shall not fight, and became silent. (2.09) (When the light of knowledge comes into the hearts and minds of peoples of all nations, they shall stop war, and enthrone the brotherhood of mankind.)

O King, Lord Krishna, as if smiling (The Lord has achieved His purpose because Arjunah has understood that war is unnecessary.) , spoke these words to the distressed Arjuna in the midst of the two armies. (2.10)

THE TEACHINGS OF THE GITA BEGIN WITH THE TRUE KNOWLEDGE OF SPIRIT AND THE PHYSICAL BODY
Lord Krishna said: You grieve for those who are not worthy of grief (Man is not the body. The body is nothing but a corpse. It does not matter whether a person is alive or dead.) , and yet speak words of wisdom. The wise grieves neither for the living nor for the dead (The living (spirit) never dies, and the dead body (flesh) is never alive. What a wonderful love, protection and security God has endowed His children with.) . (2.11)

There was never a time when these monarchs, you, or I did not exist; nor shall we ever cease to exist in the future. (2.12) (Life is everlasting. Birth is not the beginning of life, and death is not the end of life.)

Just as the soul acquires a childhood body, a youth body, and an old age body during this life; similarly, the soul acquires another body after death. This should not delude the wise. (See also 15.08) (Reincarnation is true.) (2.13)

The contacts of the senses with the sense objects give rise to the feelings of heat and cold, and pain and pleasure. They are transitory and impermanent. Therefore, one should learn to endure them. (2.14) (The world is a castle of illusion, which is only necessary for a while. It is intended to provide experience, which is the best teacher.)

Because a calm person who is not afflicted by these sense objects, and is steady in pain and pleasure becomes fit for salvation. (2.15) (Everybody is expected to overcome the world. "To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne." Revelation 3:21 Everyone is expected to become a saint of God.)

THE SPIRIT IS ETERNAL, BODY IS TRANSITORY
The invisible Spirit (Atma, Atman) is eternal, and the visible physical body, is transitory. The reality of these two is indeed certainly seen by the seers of truth. (2.16)

The Spirit by whom this entire universe is pervaded is indestructible. No one can destroy the imperishable Spirit. (2.17)

The physical bodies of the eternal, immutable, and incomprehensible Spirit are perishable. Therefore fight, O Arjuna. (2.18)

The one who thinks that the Spirit is a slayer, and the one who thinks the Spirit is slain, both are ignorant. Because the Spirit neither slays nor is slain. (2.19)

The Spirit is neither born nor does it die at any time. It does not come into being, or cease to exist. It is unborn, eternal, permanent, and primeval. The Spirit is not destroyed when the body is destroyed. (2.20)

O Arjuna, how can a person who knows that the Spirit is indestructible, eternal, unborn, and immutable, kill anyone or causes anyone to be killed? (2.21) (The Lord Almighty makes known to humanity what they are as His children. Mankind are spirits, even indestructible spirits.)

DEATH AND TRANSMIGRATION OF SOUL
Just as a person puts on new garments after discarding the old ones; similarly, the living entity or the individual soul acquires new bodies after casting away the old bodies. (2.22)

Weapons do not cut this Spirit, fire does not burn it, water does not make it wet, and the wind does not make it dry. The Spirit cannot be cut, burned, wetted, or dried. It is eternal, all pervading, unchanging, immovable, and primeval. (2.23-24)

1 But now, thus says the LORD, who created you, O Jacob,
And He who formed you, O Israel:
"Fear not, for I have redeemed you;
I have called you by your name;
You are Mine.
2 When you pass through the waters, I will be with you;
And through the rivers, they shall not overflow you.
When you walk through the fire, you shall not be burned,
Nor shall the flame scorch you.
Isaiah 43:1-2

Characteristics Of Your Spirit Self
         You, as spirit, have the following characteristics.
  1. You are spirit.
  2. You are first invisible.
  3. Then you are visible.
  4. You are light.
  5. You are breathe (air, wind or breeze).
  6. You are everlasting.
  7. You have sovereign will free will, free choice and personal responsibility.
  8. You are capable of movement, which include walking, running, flying, etc.
  9. You can change shape, size or colour.
  10. Every spirit is free indeed, because it is weightless. That is why it can appear or disappear.
  11. That is also the reason why it can move very fast, even at or more than the speed of light.
  12. You can pass through objects (barriers).
  13. Nothing can hold the spirit, except it permits and enables that thing to hold it, by attaching itself to that thing. It attaches itself to that thing by desiring for it, by paying attention to it, by refusing to leave that thing, and by working for that thing.)
The Spirit is said to be unexplainable, incomprehensible, and unchanging. Knowing the Spirit as such you should not grieve. (2.25)

Even if you think that the physical body takes birth and dies perpetually, even then, O Arjuna, you should not grieve like this. Because death is certain for the one who is born, and birth is certain for the one who dies. Therefore, you should not lament over the inevitable. (2.26-27) (Reincarnation is true, despite the misleading teachings of many reverends to the contrary.)

All beings are unmanifest, or invisible to our physical eyes before birth and after death. They manifest between the birth and the death only. What is there to grieve about? (2.28) (Even the dead are not dead.)

THE INDESTRUCTIBLE SPIRIT TRANSCENDS MIND AND SPEECH
Some look upon this Spirit as a wonder, another describes it as wonderful, and others hear of it as a wonder. Even after hearing about it very few people know what the Spirit is. (Consider yourself as ignorant until you discover your spirit self.) (See also KaU 2.07)

(2.29)

O Arjuna, the Spirit that dwells in the body of all beings is eternally indestructible. Therefore, you should not mourn for anybody. (2.30) (The bodies are transitory. It is the spirit that indwells the bodies that is real and eternal. It is the spirit that animates and dominates the bodies. Once the spirit is withdrawn, the bodies become disabled.)

LORD KRISHNA REMINDS ARJUNA OF HIS DUTY AS A WARRIOR
Considering also your duty as a warrior you should not waver like this. Because there is nothing more auspicious for a warrior than a righteous war. (2.31)

Only the fortunate warriors, O Arjuna, get such an opportunity for an unsought war that is like an open door to heaven. (2.32) )

If you will not fight this righteous war, then you will fail in your duty, lose your reputation, and incur sin. (2.33) )

People will talk about your disgrace forever. To the honored, dishonor is worse than death. (2.34) )

The great warriors will think that you have retreated from the battle out of fear. Those who have greatly esteemed you will lose respect for you. (2.35) )

Your enemies will speak many unmentionable words and scorn your ability. What could be more painful to you than this? (2.36) )

You will go to heaven if killed on the line of duty, or you will enjoy the kingdom on the earth if victorious. Therefore, get up with a determination to fight, O Arjuna. (2.37) )

Treating pleasure and pain, gain and loss, and victory and defeat alike, engage yourself in your duty. By doing your duty this way you will not incur sin. (2.38) )

IMPORTANCE OF KARMA-YOGA, THE SELFLESS SERVICE
The science of transcendental knowledge has been imparted to you, O Arjuna. Now listen to the science of selfless service (Seva), endowed with which you will free yourself from all Karmic bondage, or sin. (2.39)

No effort is ever lost in selfless service, and there is no adverse effect. Even a little practice of the discipline of selfless service protects one from the great fear of repeated birth and death. (2.40)

A selfless worker has resolute determination for God-realization, but the desires of the one who works to enjoy the fruits of work are endless. (2.41)

THE VEDAS DEAL WITH BOTH MATERIAL AND SPIRITUAL ASPECTS OF LIFE
The misguided ones who delight in the melodious chanting of the Veda without understanding the real purpose of the Vedas think, O Arjuna, as if there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)

They are dominated by material desires, and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of prosperity and enjoyment. Rebirth is the result of their action. (2.43)

The resolute determination of Self-realization is not formed in the minds of those who are attached to pleasure and power, and whose judgment is obscured by ritualistic activities. (2.44)

A portion of the Vedas deals with three modes - goodness, passion, and ignorance - of material Nature. Become free from pairs of opposites, be ever balanced and unconcerned with the thoughts of acquisition and preservation. Rise above these three modes, and be Self-conscious, O Arjuna. (2.45)

To a Self-realized person the Vedas are as useful as a small reservoir of water when the water of a huge lake becomes available. (2.46)

THEORY AND PRACTICE OF KARMA-YOGA
You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47) (Idleness not only makes the mind a Devil’s workshop, it in addition binds the hands and feet of a man, promising him pleasure and comfort, but only leading him to uselessness and death.)

Do your duty to the best of your ability, O Arjuna, with your mind attached to the Lord, abandoning worry and selfish attachment to the results, and remaining calm in both success and failure. The selfless service is a yogic practice that brings peace and equanimity of mind. (2.48)

Work done with selfish motives is inferior by far to the selfless service. Therefore be a selfless worker, O Arjuna. Those who work only to enjoy the fruits of their labor are verily unhappy, because one has no control over the results. (2.49)

A Karma-yogi or the selfless person becomes free from both vice and virtue in this life itself. Therefore, strive for selfless service. Working to the best of one’s abilities without becoming selfishly attached to the fruits of work is called Karma-yoga or Seva. (2.50)

Karma-yogis are freed from the bondage of rebirth due to renouncing the selfish attachment to the fruits of all work, and attain blissful divine state of salvation or Nirvana. (2.51)

When your intellect will completely pierce the veil of confusion, then you will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)

When your intellect, that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, shall stay steady and firm on concentration of the Supreme Being, then you shall attain union with the Supreme in trance. (2.53)
( The Lord God Almighty Became One With Me (How Messages Are Delivered To People In Spirit)
         In spirit, I was lying down inside a room. One other person was on a bed opposite mine. Three Angels came in. They started bringing out dresses from inside a bag: shirt with blue-white strips, trouser, etc. The lead Angel pointed at me and said, "That is the main person."
         At the beginning, my right hand was bound upwards, as if it had stroke. Later, it became free.
         Next I was inside a church premise. I saw a mad girl. I approached her and with my left hand held her head and healed her.
         Already the Lord Almighty has taken possession of me. The Lord Almighty and I became one person. Whatever the Lord did, I did at the same time with Him and as Him. Wherever the Lord went, I went with Him and as Him.
         Next, I saw a girl crying. The Lord asked her, "What is your name?” The girl replied.
         “Why are you crying?” asked the Lord
         “My novel. My mother….!!"
         The Lord cleaned her face (eyes) to stop her crying. He lifted the girl to His side and said, "I am the Lord Almighty!!. The girl looked at the Lord’s face, exclaimed and embraced the Lord. The Lord then gave the following message, "Tell the flock that the Lord Himself has come down in the midst of the church to be the Chairman. Those who want to believe should believe. Those who do not believe shall believe later. Those who do not want to believe, let them not believe”. By this time the Lord was already flying in the air into the church with the girl.
         Inside the right inner room of the temple, the Lord, while still inside me, told the girl, “Tell the head of this church...”
         All the while, the Lord was in motion. First, He was walking. Then He moved faster and started flying about, even round the church. All the flight was indeed glorious and enjoyable. It was pleasant. Bliss!
         When He was speaking before, He was speaking inside me and as one person with myself. At a stage, I was hearing His voice and repeating [relaying] His words. His voice was as cool as ice water, as if it was ice water, and very clear. It was as if a microphone was speaking loud and clear, but cool.
         Comment: God is spirit. The spirit is breathe. It is air, it can blow as wind, such that a spirit can fly about at will. Indeed, the Almighty Father delights to be in the midst of His people.
         The three Angels that came in were sent to prepare me for an encounter with the Lord Almighty. The dresses they brought show that a person must be purified and empowered (stepped up) before he can co-work with God.
         The girl will wake up and say, "I had a dream. I was crying, and God came. He wiped my face, and said 'I am the Lord God Almighty' ....")

Arjuna said: O Krishna, what are the marks of an enlightened person whose intellect is steady? What does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)

MARKS OF A SELF-REALIZED PERSON
Lord Krishna said: When one is completely free from all desires of the mind and is satisfied with the Supreme Being by the joy of Supreme Being, then one is called an enlightened person, O Arjuna. (2.55) (When I saw and met The Lord Almighty face to face, and thenceforth, my heart became overflowing with joyfulness and gladness of heart. I became satisfied, and lost every desire for worldly things. All the money and riches in the world mean nothing to me. Indeed, they are trash. )

A person whose mind is unperturbed by sorrow, who does not crave pleasures, and who is completely free from attachment, fear, and anger, is called an enlightened sage of steady intellect. (2.56) (On several occasions in dreams and in spirit, the Angels have called me an enlightened one. Over the years, I have developed a calm supremacy of the mind over every situation. Unperturbed by the ups and downs of life, easily avoiding sorrow, not craving for pleasure even in the midst of abundance of pleasure, receiving every loss without regret, as if it is not a loss, warding off fear since there is no need for any fear and overriding every possible outburst of anger with ‘Peace, be still’. )

The mind and intellect of a person become steady who is not attached to anything, who is neither elated by getting desired results, nor perturbed by undesired results. (2.57) (In the midst of boisterous occasion, I feel quietness that is surpassing all noise and distractions. Sometimes, I feel as if there is a weightlessness that overshadows me, making me immovable, undisturbed. Then I am peaceful and as calm as the water in a glass cup. At times, I feel that if my parents had known earlier that I was a saint, a ‘Buddha,’ an advanced Master Soul, and if the society had been conducive, I would have progressed far more in spiritual science and practice. All the same, I thank God because I have attained the Ultimate – to see, hear, touch, know, experience and unite with God.

We must begin to pay careful attention to the babies and children, in order to identify the Saints and Master Souls as they arrive on earth. More so, as God is sending so many of them to the world for the End Time battle. We must not fail. )

When one can completely withdraw the senses from the sense objects as a tortoise withdraws its limbs into the shell for protection from calamity, then the intellect of such a person is considered steady. (2.58)

The desire for sensual pleasures fades away if one abstains from sense enjoyment, but the craving for sense enjoyment remains in a very subtle form. This subtle craving also completely disappears from the one who knows the Supreme Being. (2.59)

DANGERS OF UNRESTRAINED SENSES
Restless senses, O Arjuna, forcibly carry away the mind of even a wise person striving for perfection. (2.60) (That is exactly what is happening to the world. Observe how everybody strives for money and wealth, and pride themselves with their possessions. Many have become like the mindless birds that grew wings and flew away from their mother, immediately they were hatched.)

One should fix one’s mind on God with loving contemplation after bringing the senses under control. One’s intellect becomes steady when one’s senses are under complete control. (2.61) (Gain all by finding God. Otherwise, you lose all because you lose God. A student achieves little or nothing with much effort, but a master achieves so much with little or no effort. In fact, to the enlightened, the only thing necessary is God. All other things are blessings from Him.)

One develops attachment to sense objects by thinking about sense objects. Desire for sense objects comes from attachment to sense objects, and anger comes from unfulfilled desires. (2.62)

Delusion or wild idea arises from anger. The mind is bewildered by delusion. Reasoning is destroyed when the mind is bewildered. One falls down from the right path when reasoning is destroyed. (2.63)

ATTAINMENT OF PEACE AND HAPPINESS THROUGH SENSE CONTROL AND KNOWLEDGE
A disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquility. (2.64)

All sorrows are destroyed upon attainment of tranquility. The intellect of such a tranquil person soon becomes completely steady and united with the Supreme. (2.65)

There is neither Self-knowledge, nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66)

Because the mind, when controlled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination the spiritual shore of peace and happiness. (2.67)

Therefore, O Arjuna, one’s intellect becomes steady whose senses are completely withdrawn from the sense objects. (2.68)

A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69) (No wonder the saint appears quiet during the day. He is so gentle that often the only thing impressive about him is his quietness and radiant peace of mind. But at night, while others become dead like logs of wood on their beds, he leaves his body to experience the spiritual dimensions of life, roving about like the swift eagle, even as a swift wind, which is glorious in motion and majestic in simplicity. He goes to the heavens, as a person on holiday would leave his place of work to visit interesting places. Then he realizes that the hot is not hot to him and that the cold is not cold to him. He discovers that there is a higher self, a spirit self, an indestructible being, which does not die and never dies. He comes to know that obstacles are not obstacles because he passes through walls and mountains. He ascends the heights as if they are not heights and descends the depths as if they are not depths. He crosses the valleys as if they are not there. What a glorious life we have from God!)

One attains peace, within whose mind all desires dissipate without creating any mental disturbance, as river waters enter the full ocean without creating any disturbance. One who desires material objects is never peaceful. (2.70)

One who abandons all desires, and becomes free from longing and the feeling of 'I' and 'my', attains peace. (2.71)

O Arjuna, this is the superconscious state of mind. Attaining this state, one is no longer deluded (He is not deluded because he knows the truth about life. He realizes the continuity of life. Therefore, he does not mourn for the dead, and does not grieve over losses. ) . Gaining this state, even at the end of one’s life, a person becomes one with the Absolute. (2.72)

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