Nanak Kanti Sen

Bhagavat Ratna, Gita Gangotree

Srimangal, moulvibazar
Tel : 08626-71763.
Mobile : 01718-529853.
: 0172-0086979. Joy Jagatbandhu Hari
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MESSAGE OF GITA
9/20/06 11:08:58 PM
Knowledge remains imperfect if it cannot be able to know the supreme goal of a
human-being. If knowledge reaches to the supreme level, then all other activities come to an end.
It does not mean that the usage people do not work. It means that there remains no expectation to
have something through work. Here, work is nothing but duty only. Knowledge helps one to do
the work for others, not for oneself. And, following this course, the man, with the help of
knowledge attains the Supreme Soul at the end. It is the absolute successfulness of knowledge. It
is the fulfillment of a human life also. Only the usage people becomes able to realize the
existence of the Supreme Being in all beings as well as the all beings in the Supreme Being. As a
result, he becomes dear to all, everything becomes dear to him. He finds no obstruction in his
way to proceed. Respect or insultation, hot or cool, happiness or sorrow, friends or foes, win or
fail everything is equivalent to him.
Dear Paritosh Babu, in your message, if the word ‘religion’ means ‘Dharma’, then I
have some objections in it. Because the word ‘religion’ and the ‘Dharma’ are not the same thing.
‘The foreigners have quoted ‘religion’ in place of ‘Dharma’ which is not appropriate at all’, says
Dr. Mohanambrata Brahmacharry Maharaj, the Rhishi of the modern age. Dharma can be
defined as properties, in absence of which the existence of an object become zero. As the fire
can’t exist without its burning properties, water can’t exist without its cooling properties, magnet
can’t exist without the power of attraction, a beast remains nothing without its wild-nature, so,
without humanity, one can’t be addressed as a human being. This humanity is called properties
or Dharma. Every human being is to achieve it. The existence or non-existence if God i.e. the
Supreme Soul is the same to that very person who could not be trained in humanity. No other
doctrine but our Gita has taught the world-humanity to the universe.
Bankimchandra Chattopadhyaya, the monarch of literature told in his feature
‘Dharmatattwa’ that the Religion is a western term. The western scholars have meant it in
different ways. They are divided in their opinions.
That very Supreme Soul need not to be termed as religion. No confusion will be
arised if He is termed as Dharma, which is ever-truth for Christian, Buddhist, Hindus or Muslims
i.e. for all. It is the properties of the Human being.
As a body consists of some subsidiary parts, i.e. hands, feet, eyes, ears, brain, heart,
lunge, intestines, bone, marrow, fat, flesh, blood, appetite, thirst etc., similarly mind also consists

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of some subsidiary parts, the function of some are acquiring of knowledge & judgement, some
are awakening tendency in devotion, love & kindness, & the function of others are enjoying
delight, beauty & recreation. The overall manifestation of all the cited qualities is the complete
maturity. A man can be termed as a human being if he becomes scholar in knowledge, expert in
judgement, prompt in works, absolute feelings in mind and excellent in humor. These are the
ideals of Indian Philosophy which are quoted in ‘Gita’ by the Supreme Soul Himself.
A man can attain all types of happiness, can be free from all sorrows if he can
achieve the Godliness nature & this nature, he can attain if he constantly wishes to have. And, for
this, he is to continue his efforts.
None but Hindus were able to realize the substances of the reality of prayer. No
other religious books or in any nation in the world possess spiritual-generating ideals so much
the Hindu scriptures indicate. Rajarshi (ivRwl©) Janak, Devarshi (†`ewl©) Narada,
Brahmarshi (eªþwl©) Vashistha are the supreme ideals. Above all, SriRamchandra,
Yudhisthir, Arjuna, Lakshman, Devabrata Vishma are the total ideals. All types of qualities are
seen thoroughly in their characters. Having enthroned, they were indifferent ; Having the ruling
power in hand, they were profoundly religious, king as well as scholar, powerful as well as
affectionate. But all these ideals become humiliated to one ideal, who is in the extreme top of
them. From Whom, Yudhisthir learns theosophy, Whose disciple, Arjuna himself is, part of
Whom only, Rama & Lakshmana are, no most exalted character like Him is never narrated. That
is Krishna. His physiological trade in completion became a beauty & unparalleled strength
beyond any feelings. His mental trades resulted in extraordinary wisdom, practice, heroism &
intelligence. In the same turn, His affection was engaged in the welfare of all beings. Therefore,
He says,

“parithranaya sadhunam, binashaya cha duskritam,

dharmmasangsthapanarthaya sambhabami yuge yuge.”
(Gita, 4/8)
-“I descend in the eras to save the pious, to destroy the criminals & to establish
Dharma.”
He had restrained the sinful by His physical strength, He had united the India by
His intellect & He had publicized the excellent dispassionate dharma by His perception. Having
affectionate & being dispassionate, He had performed all these arduous activities which are at all
difficult for a man. Being ever victorious by His physical strength & being the creator of
establishing the empire of others, He did not ascend in the throne Himself. He is full of strength,
qualities, virtues & affections.
It is the duty for everyone to collect the necessities which are essential to maintain
one’s livelihood, not only that, one should collect the necessities which are essential to maintain
the livelihood for them who are dependent upon him. There is no offence to earn the riches or
enjoyable materials limitedly. If this limitation cross its degree, then it results in greed. As this is
improper, so it is a great sin. So, one should check oneself so that one’s demand can’t cross its
limit. Mahadeva destructed Manmatha (The deity of love) for his unjust behavior. But He was
given re-birth for the good of the beings. So, greed can’t be obstructive to peace if it is subdued.
Lord Srikrishna says in Gita,-
“ragadweshobimuktaistu bishoyanindriaischaran.
atmabashyairbbidheyatma prasadamadhigachchati.”
(Gita 2/64)
“The independent-hearted fellow free from anger & grudge attains complacence
of mind through enjoying properties by his self-controlled organs.”

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 About the doctrine of re-birth, Gita says that the outcome of one’s action at one’s
present birth is available at his next birth. Srikrishna Himself told this to Arjuna,
“tatra tam buddhisamjogam lovote pourbyadehikom”
(Gita 6/43)
What Srikrishna told about diet is the real scriptural advice. He told,
“ayuhsattwabalarogyasukhopriitibibardhanah,
rasyah snigdhah sthira rhidya aaharah sattwikopriyah”
(Gita 17/8)
“The meal which increases the span of life, energy, strength, health, happiness,
purification of the heart, propensity & which is sappy, refreshing, the essence of which
remains in the body is fond of pious fellow.”
Gita teaches us to defend ourselves. To protect one’s property is included in self-
defense. If the Hindus of this country would learnt it, then their property would not be the enemy
property. Not only that, the injustice committed by anyone, either by kith & Kin or by others,
either by superiors or by juniors should be punished. In the words uttered by the world-poet
Rabindranath Tagore, it should be repeated again & again, -
“kshama yetha kshina durbbalata, (¶gv †h_v ¶xY `ye©jZv
he Rudra ! nisthur yeno hote pari tatha ( ‡n i“`ª ! wbôzi †hb
n‡Z cvwi Z_v)
tumar adeshe.” (‡Zvgvi Av‡`‡k)
ÕIf anyone refrains oneself from taking the necessary steps, then he
commits vice by avoiding his dutyÕ, Gita says. Srikrishna is teaching two types of performances
to Arjuna about duty & unduty. First of all, spiritualism i.e. eternality of the soul, which is the
topic of the knowledge. The root of the all principles of the Hindus are spiritual & theological.
Srikrishna says,
“lokeashmin dwibidha nistha pura prokta mayanagho,
ynanoyogeno samkhyanam karmmayogeno yoginam.”
(Gita 3/3)
“Oh the innocent ! I have told earlier about the two types of devoutness for the
human being. To search for knowledge to attain salvation for the usage and the system of
purifying one’s soul by means of action for the yogi.”
Praising the system of purifying one’s soul by means of action, Srikrishna is
inducing Arjuna to perform the duty. He is telling,
“no hi kaschit kshanhamapi jatu tisthatyakarmmakrit,
karyyate heyabashah karmma sarbbah prakritijairgunhai.”
(Gita 3/5)
“Because, None can sit idle for a moment without work. Having been influenced
by one’s qualities, each & everyone is working.”
But what this work is ! In the then age as well as in the present age also, very often
‘work’ meant or means the rituals described in ‘The Vedas’ only, which were nothing but
desirable activities. But Srikrishna did not agree with it. He has condemned such desirable
activities & said,
“yamimam puspitam bacham prabadantyabiposchitah,
Vedavadaratah Partha nanyadastiitibadinah.
kamatmanah swargapara janmakarmmafalapradam,
kriyabisheshabahulam vogaiswaryagatim prati.
vogaiswaryaprasaktanam tayaparhitachetasam,
byabasayatmika buddhih samadhou no bidhiyate.”
(Gita 2/42-44)

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 “ They are unscrupulous who apply melodious words under discussion. They are
too foolish who say that there are nothing but work without consequence having been devoted
to the Vedas, who say that the birth is the result of deeds only having thought the heaven as
supreme spiritual attainment being passionate & who use ritual words to be accomplished for
having earthly pleasures & luxury. The business-minded sense of these fellows attached to
earthly pleasures whose hearts are abducted by such words can’t be able to be absorbed in
meditation.”
I.E. the performance of the vedic rituals or desirable deeds are not the Dharma at
all. But One is to do work. What type of work, will he do ? He is to do such work which is not
desirable i.e. dispassionate deeds. This is defined as course of action. Lord Srikrishna is directing
the symptoms of the dispassionate deeds. He says,
“karmmanyebadhikaraste ma faleshu kadachana,
ma karmmafalaheturbhurma te sangoastwakarmmani.”
(Gita 2/47)
“You have right in deeds, desire to have results should never be awakened in your
mind. Don’t be desirous of success, never be inclined to give up the job too.”
You will think yourself compelled to do work but you will not be inclined to have
its result.
Now, one can ask that why shall I do the work if there is no desire to have results ?
There may arise such delusion, so the Lord Srikrishna is making it clear in the next verse,-
“yogasthah kuru karmmani sangam tyktwa Dhananjyaya.
sidhyasidhyoh samo bhutwa samatwam yoga uchyate.”
(Gita 2/48)
“Oh Dhananjyaya ! do the work by staying in abstract meditation having
considered the same in success & unsuccess by leaving affinity. You will do the work but you
will consider equivalent either in fulfillment or in non-fulfillment.”
You should not feel any attachment to the work which you are doing. You will do
as much as your duty. You will consider the result as same either in positive or in negative. To
consider the success & unsuccess as equivalent is termed as yoga by Lord Srikrishna. To perform
the deeds having been free from attachment by being such meditated are the dispassionate deeds.
Thereafter Lord Srikrishna is telling about the works which are to be practised. He
says,
“yagnyarthath karmmanhoanyatra lokoayam karmmabandhanah,
tadartham karmma Kaunteya muktasangah samachara.”
(Gita 3/9)
“The human being becomes fascinated by deeds if it is performed without the aim
of religious sacrifice. Oh Kaunteya ! being not attached, you do the work well for the Supreme
Soul.”
Here the word ‘yagnya’ means God. So, it means that the work is that which is
done for God ; the others are nothing but fascination. So, one should perform the work for God
only. This kind of dispassionate work is the devotion in the different name. This is the symmetry
of the work & the devotion. The unity of the work & the devotion has been cleared in another
place, where Lord Srikrishna says,
“mayee sarbbanhi karmmanhi samnyasyadhyatmachetasa,
nirashiinirmmamo bhutwa yudhyaswa bigatajwarah.”
(Gita 3/30)
“ Fight away by surrendering all the deeds in Me in meditated heart & leaving
desire, affection & grief.”

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 If anyone thinks himself as a servant of God, then his work is surrendered to Him.
This unprecedented theory & the excellent Dharma is only in ‘The Gita’. Such wonderful
explanation of Dharma has not been promulgated in any other country of the world.
Thereafter, Lord Srikrishna is telling,
“biitaragaivayakrodha manmaya mamupashritah,
bahabo jnyanatapasa puta madvabamagatah.”
(Gita 4/10)
Its gist is that many a person have attained salvation or divinity by being purified by
searching for knowledge to attain it having taken My resort by defeating temper, fear & anger.
This is that state from which the human being can see the all beings in the Soul as well as in
God. Gita says,
“yena bhutanyasheshenha drakshasyatmanyathomayee”
(Gita 4/35)
“You will be able to see all the beings in your own soul & later in Me.”
Srikrishna has told the way to acquire such knowledge,
“tadbiddhi pranhipatena pariprashnena sebaya,
upadekshyanti te jnyanam jnyaninastattwadarshinah.”
(Gita 4/34)
“The erudite fellows who have spiritual knowledge will advise you the
perception. You will receive that advice of perception by prostration, worshipping & asking
various question.”
Scholarship is not the wisdom. He is not only scholar but wise who has understood
God as well as the relation between the God & the earth. He may not be a scholar but he is wise.
Srikrishna did not tell it that only the wise fellows have attained Him. He says, “ By purifying
with Knowledge, they achieve Him who are self-restraint & faithful in God.” The inner
significance of the dharma told by Srikrishna is not that the prayer becomes complete by
knowledge only. It needs the union of knowledge & deeds. He is not available either by deeds or
knowledge only. He says,
“aarurukshormmuneryogam karmma karanhamuchyate”
(Gita 6/3)
“The dispassionate deeds are the best worship to be mounted in the uniformed
yoga.” So, one is to acquire knowledge through one’s deeds. The meanings of the words said by
Srikrishna is that the purification of mind can’t be attained without the system of purifying one’s
soul by means of action. One can’t reach to search for knowledge to attain salvation without the
purification of mind. So, the connection & the uniformity between the deeds & knowledge are
essential. Srikrishna says,
“yogasamnyastakarmmanam jnyanasamchchinnasamshayam,
atmabantam no karmmanhi nibadhnanti Dhananyjaya.”
(Gita 4/41)
“Deeds can’t fascinate that fellow, faithful in the Supreme Soul who has
dedicated all his deeds in the Supreme Being by the help of yogas & has cut-off all the
uncertainty by knowledge.”
Here, the conflict between the doctrine of action & the doctrine of knowledge came
to an end. Dharma achieved fulfillment. Thus the best spiritual guide introduced the highly
glorious Dharma. Bestow all the deeds to God ; tear off all the doubts in the theological truths by
gaining knowledge through your deeds. This knowledge is also united with devotion ; because,-
“tadbuddhayastadatmanastannisthastathparayana,
gachchantyapunarabrittim jnyananirdhutakalmashah.”
(Gita 5/17)

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 “The person towards God attain re-birthless salvation having been cleaned
from the sins with the help of intelligence, mind & devoutness.”
Thereafter, Srikrishna says that as only the deeds are his assistance who wishes to
board to search for knowledge to attain salvation but to give up the job is his assistance who has
mounted in searching for knowledge to attain salvation.
“yogaruhrhasya tasyaiba shamah karanhamuchyate.”
(Gita 6/3)
“If one is absorbed in yogic meditation, then the renunciation from all sorts of
deeds becomes one’s worship.”
Yet, the teachings of this virtuous dharma said by Srikrishna are not that one is to
give up the jobs or live the domestic life. He says that both the system of purifying one’s soul by
means of action & to give up the job are the means of salvation but, of the two, the former
one i.e. the system of purifying one’s soul by means of action is the best.
“sannyasah karmmayogascha nihsrheyasakarabubhou,
tayostu karmmasamnyasath karmmayoga bishishyate.”
(Gita 5/2)
One can have the consequence of giving up the job through performing one’s deeds
too. In this respect, Gita advises that the dispassionate deeds are the asceticism – there is no more
in asceticism than it. Gita says,
“jnyeyah sa nityasannyasii yo no dweshti no kamkshati,
nirdwandho hi Mahabaho sukham bandhath pramuchyate.
samkhyayogai prithagbalah prabadanti no panditah,
ekamapyasthitah samyagubhayorbindate falam.
yath samkhyai prapyate sthanam tadyogairapi gamyate,
ekam samkhyanchya yoganchya yah pashyati sa pashyati.
samnyasastu Mahabaho duhkshamaptumayogatah,
yogayukto munirbrahma no chirenhadhigachachati.”
(Gita 5/3-6)
“You do know him the ever-ascetic who possesses no grudge or desire. Oh
Mahabaho ! Such person free from contradictory feelings only can easily be free from
fascination. Only a child but not a scholar says that (Samkhya) Asceticism & (Deeds) Yoga
are the different. Which is available in Samkhya (Asceticism) is available in Yoga (Deeds) too.
Only he is the genuine observer who sees the both as same. Oh Mahabaho ! Asceticism
without the system of purifying one’s soul by means of action is the cause of grieves. The saint
attached with yoga attains the Absolute Soul shortly.”
The substance of these words is that only he is the pious who performs all the
worth-doing works but ascetic in mind about the works. Such a marvelous dharma, such a true
flourished dharma has never been announced in the universe. No other spiritual-preacher can be
compared with Gita-orator Srikrishna.
Giving up the passionate-deeds is only the asceticism, only the dispassionate deeds
are the asceticism, giving up the dispassionate deeds are not the asceticism. Gita says,
“kamyanam karmmanam nyasam sannyasam kabayo biduh,
sarbbakarmmafalatyagam prahustyagam bichakshanhah.”
(Gita 18/2)
“The learned fellows know the giving up all the libidinous deeds as asceticism.
The judicious fellows term the giving up the consequences of all the deeds as sacrifice.”
The human being will become deities on that day, while science & arts of the
western world and this dispassionate dharma of India will be united.

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 Now, it is understood that the deedless asceticism is the most inferior asceticism.
So, the purport of the doctrine of the asceticism said in Gita is that the asceticism connected with
deeds full of devotion is only the real asceticism.
Thereafter Gita described who yogi is ! He may be termed as yogi who has adopted
the way of meditation. Then the presage of the yogi has been narrated. Yoga is only that state in
which the mind becomes solicited by being besieged by the practice of yoga ; while the mind
becomes satisfied in its soul by seeing the soul with the help of purified heart ; while the super-
sensed extreme joy is felt achieved by intellect only ; while one is not depraved from the
existence of metaphysical knowledge ; while no other gaining becomes similar to that state &
while the very serious grieves can’t stray too. But there is a predominant devotee among the
yogis, Gita says,
“yoginamapi sarbbesham madgatenantaratmna,
shraddhaban bhajate yo mam sa me yuktatamo matah.”
(Gita 6/47)
“Of all the Yogis, he is the best yogi, I think, who adulates of Mine
surrendering his mind in Me with respects.”
It is said by Srikrishna. So, Knowledge, deeds, meditation & asceticism, nothing
gets perfection without devotion in the dharma said in Gita. Only the devotion is the extract of all
worships.
Thereafter Srikrishna is telling about His own normal form. He has narrated
Himself by the symptom of incompetent & competent i.e. normal form & extremely perturbed.
But He has told it too that there is no means to know Him without devotion in God. So only the
devotion is the patron of the Divine knowledge. He has uttered again & again that He is achieved
only by the earnest devotion.
In Gita, Srikrishna has exposed the relation of Him with the universe by a great
lovely simile. He has told, “ As all the jewels are composed in a thread, so this universe is
composed in Me.” He has again told, “My soul is holding & preserving all the beings but that
soul is not existing in any being. As the wind having been blown everywhere exists in the sky
constantly, thus all the beings are living in Me.”
Every human being, either illiterate or literate, rich or poor, male or female, old or a
boy are the owner of exemption. Srikrishna says,
“samoaham sarbbabhuteshu no me dweshyoasti no priyah,
ye bhajanti tu mam bhaktya mayee te teshu chapyaham.”
(Gita 9/29)
* * * * * * * *
mam hii Partha bypashritya yeapi syuh papayonayah,
striyo baishyastatha shudrasteopi yanti param gatim.”
(Gita 9/32)
“ I am equable to all my created beings. I have no beloved or non-beloved. They
are located in Me who worship Me with devotion & I too am revealed in them.” ..........”Oh
Partha ! The low-bornned fellows, women, baishyas & shudras too attain salvation by taking
shelter of Mine.”
Though God is recipient to everybody, yet one receives Him in that manner in
which way one worships. Those, who adores the deities libidinously can enjoy the heaven by
being fulfilled their desire by the grace of God but they can’t achieve God. But who adore the
deities in unconcerned way adore God too, because their prayer is dispassionate, because there is
no other deity except God. But, those, who worship the deities in passionate way, do not have
God because the passionate worship of God is not the real way. On the other hand, the

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dispassionate prayer of God is the major prayer, without it, to achieve God is impossible. So, the
way of dharma & salvation is worshiping God by offering all deeds by giving up all the desires.
There are various types of people on the earth ; their education as well as their
nature is different . Some are leading the family lives, some have not entered into the domestic
lives and some entered into but have retired later. Considering all the locations, Lord Srikrishna
has propagated this excellent dharma for the prosperous of all types of people. He is gracious, so
it is only His aim that as dharma becomes simple to everybody.
But devotion is to be practiced. So, there are various means, codes & process of
practice. Different process of practice is predicable for the people of different nature. Yoga is
only the different name of those process of practices.
So, Lord Srikrishna has said it evidently that both the worshipper of attributeless
Brahma (The Supreme Being) & the devout to God attain the Supreme Soul. But, of the two,
there is a specialty that the worshippers of the attributeless Brahma suffers much ; and the devout
to God easily attains Him. Gita says,
“kleshoadhikatarastashamabyktasaktachetasam,
abykta hii gatirduhksham dehabadbhirabapyate.
ye tu sarbbanhi karmmani mayee samnyasya mathparah,
ananyenaiba yogena mam dhyanta upasate.
teshamaham samuddharta mrityusamsarasagarath.”
(Gita 12/5-7)
“The yogis whose hearts are engrossed in the attributeless Brahma suffer
much because the devotedness of the bodied beings do not become inherent in the non
manifest object. But I rescue them from the death-like ocean of the earthly life very soon who
are trance-hearted in Me and worship Me by meditation with the unique yoga being devoted to
Me having surrendered all their deeds to Me.”
Then Srikrishna has described about that devotee.
“adwestha sarbbabhutanam maitrah karunha eba cha,
nirmmamo nirahamkarah samaduhkhasukhah kshamii.
santusthah satatam yogi yatatma drirhanischayah,
mayarpitamanobuddhirya madbhaktah sa me priyah.
yasmannodwijate loko lokannodwijate cha yah,
harshamarshabhayodwegairmmukto yah sa cha me priah.
anapekshah shuchirdaksha udasino gatabythah,
sarbbarambhaparityagi yo madbhaktoh sa me priyah.
yo no hrishyati no dwesthi no shochati no kamkshati,
shuvashuvaparityagi bhaktiman yah sa me priyah.
samah shatrau cha mitre cha tatha manapamanayoh,
shitoshnasukhaduhkheshu samah samgabibarjjitah.
tulyanindastutirmounii samtustha yena kenachith,
aniketah sthiramatirbhaktiman me priya narah.
ye tu dharmmamritamidam yathoktam paryupasate,
shraddhadhana mathparama bhaktasteatiba me priyah.”
(Gita, 12/13-20)
“He is My beloved who is envyless & friendliness to all beings, kind, free from
affection & vanity, similar in joys & sorrows, compassionate, ever-satisfied, engrossed-heart,
abstemious, attached with yoga, strong faith, mind & intellect surrendered in Me & My
devotee. That fellow is My beloved who is worried from none & who is the cause of anxious of
none and who is free from delight, fear & excitement. I love that devotee who is free from
desire, holy, indifferent to worldly affairs, free from mental agony & has given up the desirous

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deeds. I love him who has no joy, malice, mourning, desire and who has given up all the
auspicious & inauspicious deeds. Those devoted fellows are My beloved who are equable to
either foes & friends, respect or insultation, cold or hot & delights & grieves and devoid from
attachment, similar to slander & glorification, taciturn, satisfied in small having,
accommodation-less & even-minded. They are My too beloved who practice this amrita
dharma told by Me & who are respectful & devoted to Me.”
One can’t be a devotee by pretending in worshipping having sitted in a closed-door
house. None becomes the devotee by telling God’s beads or by chanting the name of God in
tongue only ; only he may be termed as a devotee who is self-knowing, engrossed-heart,
impartial & devoted to the welfare of mankind. He is not at all a devotee, who believes the
existence of God in all beings only but has not purified own character. He is not a devotee whose
mind is not proceeding towards God. This is the broad meaning of the devotion told in Gita.
Such a generous and magnanimous devotion is nowhere in the world. Therefore, the
Bhagavatgita is the greatest holy book in the world.