Definition of Heaven

Heaven can be likened to a luxurious hotel or resort. Consider how a wealthy person escapes the summer heat by visiting cooler destinations like Simla or Kullu Manali, staying in an expensive hotel where they must pay for both the room and food. After enjoying two or three months of comfort, they eventually return to their normal life, working hard for the remaining ten months. They save up, only to spend again during their next stay. If their earnings fall short in a particular year, they might even miss out on the temporary comforts they’ve grown accustomed to.

Consider heaven as a temporary refuge, much like a hotel. After performing sadhna on Earth, one may ascend to this heaven-like place for a time, spending virtuous earnings before returning to endure suffering in hell or within the 84 lakh life forms, dictated by one’s sinful deeds. Without finding a Tatvdarshi saint, the cycle of birth, death, heaven, hell, and the various forms of existence will persist. Only the Satnaam and Saarnaam of the Supreme God can eliminate sins; worship of other gods does not bring about such liberation. As stated in Gita Chapter 8, Verse 16, all lokas (realms), including Brahmlok (the Great Heaven), are transient.

If even the Great Heaven is impermanent, where will worshippers seek refuge?

Question:

Is there no benefit to performing a daily paath (reading) of the Gita? Are charitable acts like feeding a dog, providing food to the hungry, or offering flour to ants at pilgrimage sites useless?

Answer: Reading religious scriptures yields the fruit of Gyan Yagya (yagya of knowledge), which may grant temporary rewards like heaven or fulfill specific intentions, but it does not lead to salvation. The primary purpose of daily paath is to keep the teachings and practices from the scriptures fresh in our memory, helping us avoid mistakes. This vigilance prevents us from straying from the true purpose of life, which is self-welfare, attainable only through scripture-based worship. By adhering to these guidelines, we ensure we do not engage in arbitrary practices and stay aligned with our spiritual goals.

In a similar vein, many devotees read the Holy Gita daily but engage in worship that contradicts its teachings. Consequently, as stated in Gita Chapter 16, Verses 23 and 24, such worship is ultimately fruitless.

Worship of the three gunas—Rajgun (Brahma Ji), Satgun (Vishnu Ji), and Tamgun (Shiv Ji)—is prohibited in Gita Chapter 7, Verses 12 to 15 and 20 to 23. Additionally, practices like shradhs (pitra-worship), offering pind, collecting ashes, performing rites in the Ganga, and conducting ceremonies such as terahvin, satarhvin, mahina, chhamahi, and varshi are also prohibited as stated in Gita Chapter 9, Verse 25. Moreover, fasting is disallowed in Gita Chapter 6, Verse 16, where it is emphasized that "O Arjun, yog (bhakti) is not successful for one who fasts and does not eat."

Feeding the hungry and caring for animals, such as dogs, is commendable, but true benefit comes from performing charity and yagya under the guidance of a Purna Sant (Complete Saint).

Consider this: a dog may travel comfortably in a car, enjoying more luxuries than a common person, with separate rooms, fans, and coolers. However, when this creature was in a human body, its acts of charity were misguided, performed through arbitrary worship that contradicted scripture, rendering them ineffective. According to divine law, every action has consequences, and this principle holds until one finds a Tatvdarshi Saint, who serves as a guide to the Supreme God.

Every action a living being performs yields corresponding results. For example, if one engages in bhandara (community meals) at pilgrimage sites or offers food to a dog, they may find themselves reincarnated as a dog. After exhausting their accumulated virtuous deeds in that form, they might then be reborn as a donkey, enduring a life of labor, such as carrying mud and bricks all day. Following this, they may cycle through the sufferings of 84 lakh (8.4 million) births in various forms before returning to a human body, where it's uncertain if they will pursue true spiritual practice.

Moreover, the sins committed inadvertently, such as those caused by trampling living beings at pilgrimage sites or under the wheels of their vehicles, are also borne by the pilgrim. Without guidance from a Complete Saint, who teaches the genuine worship of the Supreme God, these sins cannot be absolved. Worshiping Brahma, Vishnu, Mahesh, or even higher forms like Brahm (Kshar Purush/Kaal) and ParBrahm (Akshar Purush) does not erase sins; individuals must face the consequences of both their sins and virtues.

Had that individual, with the knowledge from the Gita, sought refuge in a Complete Saint and worshipped the Supreme God, they might have attained Satlok (the realm of truth) or been reborn as a human, allowing them to encounter a Saint and perform virtuous deeds to attain liberation. Therefore, arbitrary practices lacking adherence to scripture are ultimately unhelpful.

Question:

The Gita, in Chapter 3, Verse 35, and Chapter 18, Verse 47, states that one's own religion, even if lacking merits, is superior to another's practice. It emphasizes the importance of adhering to one’s own beliefs, even to the point of sacrificing one’s life for them, while highlighting that following another's religion can be perilous. This suggests that whatever worship one engages in, it should not be abandoned, as it is indeed auspicious to uphold one’s own faith.

Answer: If Gita, in Chapter 3, Verse 35, and Chapter 18, Verse 47, simply meant to continue one’s worship without abandoning it, then the extensive teachings of the Holy Shrimad Bhagavad Gita would have been unnecessary; a single verse would suffice. While the essence of these verses is valid, translators have often misinterpreted their meanings. Below, I will clarify the actual meanings of these two verses:

Gita Chapter 3, Verse 35

Translation: (VigunH) devoid of qualities i.e. abandoning the injunctions of scriptures (swanushthitat) an arbitrary; properly brought into practice (pardharmat) another's religious worship (swadharmH) one's scripture-based way of worship (shreyan) is much better. Scripture-based (swadharme) in one's way of worship (nidhnam) even dying (shreyH) is auspicious and (pardharmH) another's way of worship (bhyavahH) is fearsome.

Gita Chapter 18 Verse 47

Translation: (VigunH) devoid of qualities (swanushthitat ) arbitrary i.e. opposite to the injunctions of scriptures properly brought into practice (pardharmat) another's dharm i.e. religious worship (swadharmH) one's own dharm i.e. religious worship which is in accordance with the injunctions of the scriptures (shreyan) is superior (swabhaavniyatam ) formed by oneself from arbitrary behaviour according to one's nature (karm) bhakti acts (na) not (kurvan ) perform (kilbisham) due to which, sin (aapnoti) incurs.

Important: The evidence for this is clearly presented in Gita, Chapter 7, Verses 1 to 6. These verses affirm that one's scripture-based way of worship is superior. Regardless of how well-structured another's ostentatious worship may appear, it can be detrimental.

For instance, those who engage in jagran of Goddess Durga (Mata) sing her praises through elaborate poems and melodious tunes, accompanied by various instruments. However, becoming enamored with such self-made practices, which contradict scriptural injunctions, should not lead one to abandon their scripture-based worship.

When a devotee commits to true worship, they often abandon previous practices, such as pitra-worship and temple visits, which oppose the scriptures. This can lead to criticism from others who follow scripture-opposed rituals, warning that all the gods will be displeased. They may cite examples, such as someone who lost their only son after ceasing traditional rituals. Such fears, often rooted in the worship of others, can be misleading. It is ultimately beneficial to persist in one's scripture-based worship until the very end.

Question:

According to the method outlined in Gita, Chapter 6, Verses 10 to 15, I meditate by sitting in a single position and achieving balance in my head and body. I also observe the fast on Ekadashi. Will this lead me to peace?

Answer: Please refer to Gita, Chapter 6, Verse 16, which states that the practice of yoga is neither successful for those who eat excessively nor for those who fast entirely. It is also ineffective for those who sleep too much or stay overly awake, and those who merely meditate while sitting still are considered hypocrites. The true path is that of a karmyogi—one who worships while engaging in their duties.

The method outlined in Gita, Chapter 6, Verses 10 to 15, has been refuted in Chapter 3, Verses 5 to 9, where it’s emphasized that simply controlling one's senses without action is misguided. For authentic bhakti, seek a Tatvdarshi, as advised in Chapter 4, Verse 34. This implies that the worship method presented by Brahm (Kshar Purush/Kaal), the giver of the Gita's knowledge, is incomplete.

In Gita, Chapter 6, Verses 10 to 15, Brahm describes his own worship and the resulting peace as inferior (anuttamam). Although the verse discusses controlling the mind and senses, and creating a balanced seating arrangement for meditation, the ultimate peace attained is temporary and nominal.

In contrast, Gita, Chapter 7, Verse 18, asserts that the salvation achieved through this method is subpar. However, in Chapter 18, Verse 62, and Chapter 15, Verse 4, it’s indicated that by surrendering to Aadi Narayan Purush Parmeshwar, one can attain supreme peace and Satlok, where rebirth ceases and complete salvation is achieved. Therefore, focus your worship solely on Him with unwavering commitment.

In Chapter 6, Verse 47, Brahm refers to his own conjectural approach to worship as "yuktatamH matH," meaning it is based on the darkness of ignorance. While other translators interpret "Me yuktatamH matH" as being "acceptable as most superior," the accurate interpretation should emphasize that it represents his opinion rooted in ignorance. For true knowledge, he explicitly advises seeking guidance from a Tatvdarshi Saint, as stated in Chapter 4, Verse 34.

Actual translation of Gita, Chapter 6, Verse 47:

Translation: The conjectural viewpoint on bhakti which I have given in verses 10 to 15, the estimated way of worship which I have mentioned, is not complete knowledge, because (Sarveshaam ) all (yoginaam ) among worshippers (yaH) he who (shraddhaavaan ) with full faith (antaraatmna) with full determination (mad gaten) according to the bhakti-opinion given by me (maam ) me (bhajte) worships (saH) he (api) also (yuktatamH) due to the darkness of ignorance, is engrossed in the worship of birth-death and heaven-hell. (me) my (matH) this is opinion. (47)

The evidence of this is also clear in Gita Chapter 7, Verse 18, Chapter 5, Verse 29, and Chapter 6, Verse 15. Therefore, it is said in Gita Chapter 18, Verse 62, "O Bharat, surrender completely to that Supreme God. By His grace alone, you will attain supreme peace and the eternal supreme abode, Satlok." In Gita Chapter 15, Verse 4, it is further stated that when you find the Tatvdarshi Saint, as mentioned in Gita Chapter 4, Verse 34, you should seek that Supreme State of the Supreme God. Once there, the worshippers do not return to this world, freeing themselves from the cycle of birth and death. Even I, the speaker of the Gita, am in the refuge of that Eternal Supreme God. One should only worship Him.

Even in Gita Chapter 3, Verses 5 to 9, the knowledge of Chapter 6, Verses 10 to 15, is proven wrong. Arjun asked, "God, it is very difficult to control the mind." God replied, "Arjun, controlling the mind is like controlling the wind." He also stated that no one remains idle, even for a moment. A foolish person, while forcefully controlling external actions, may still think inwardly. Therefore, sitting in one place and practicing hathyog is inferior to practicing karmyog while performing daily tasks.

Compared to sitting idle in hathyog, doing spiritual practice while performing actions is superior. How will you sustain yourself by simply sitting and meditating (Akarmna)? Practicing hathyog without following scriptural guidelines leads to bondage. In contrast, doing spiritual practice while adhering to the scriptures and performing one's duties is better. Therefore, spiritual practice should be done alongside worldly tasks.

In Gita Chapter 8, Verse 7, it is said, "Fight and also remember Me (sumiran)." This way, you will come to Me. However, in Gita Chapter 7, Verse 18, and Chapter 18, Verse 62, it is mentioned that the benefit (salvation) gained from my worship is inferior (Anuttamam). Thus, one should take refuge in the Supreme God, by whose grace one attains eternal peace and the eternal abode, Satlok. Seek a Tatvdarshi Saint for guidance on the method of true worship and the complete knowledge (Tatvgyan) of the Supreme God, as even I (Brahm/Kshar Purush, the giver of the knowledge of Gita) do not fully know it.

Question:

In Gita Chapter 15, Verse 18, it is mentioned that "I am known in the world and in the Vedas as Purushottam." Doesn't this prove that the God giving the knowledge of the Gita is the Almighty? Also, isn't Chapter 12 entirely focused on glorifying the giver of the Gita's knowledge?

Answer: In the Gita, the God who imparts knowledge is indeed describing His method of worship and capabilities, but He also glorifies the Supreme God and directs Arjun toward a Tatvdarshi Saint for guidance on the true worship of that Supreme God. While Chapter 12 of the Gita highlights the glory of Brahm (Kshar Purush/Kaal), Chapter 13 focuses on the Supreme God, also known as Aadi Purush Parmeshwar.

In Gita Chapter 15, Verses 1 to 4, 16, and 17:

Verse 16 mentions two types of beings: Kshar Purush (Brahm) and Akshar Purush (ParBrahm). Both these gods, along with the material bodies of all beings in their realms, are perishable, while the soul is imperishable.

Verse 17 clarifies that the true Purushottam, or the Supreme Almighty, is distinct from both Kshar and Akshar Purush. This Supreme God, also known as Parmatma, is the one who sustains and protects all creation, and is referred to as the Eternal Supreme God.

In Chapter 15, Verse 18, the giver of the knowledge of Gita, who is Kshar Purush (Brahm), explains that he is called Purushottam based on Lokved (folklore) because he is considered superior to all beings in his 21 universes, whether they are in perishable material bodies or imperishable soul form. However, this title is only a popular label.

In reality, the true Purushottam is a different Supreme God, as clarified in Gita Chapter 15, Verse 17, where the eternal and supreme God, distinct from Kshar and Akshar Purush, is described as the one who sustains and protects all creation.

Question:

In Gita Chapter 10, Verse 2 and 3, it is said that no one knows my origin. He who understands me as beginningless and unborn becomes free from all sins. Does this mean Brahm has no birth and can destroy all sins?

Answer: In Gita Chapter 10 Verse 2, it is mentioned that neither gods (like Brahma, Vishnu, and Shiv) nor great sages know about Brahm’s origin because they all originated from Brahm (Kaal). This suggests that Brahm has an origin, though the gods and sages, having come from him, are unaware of it. Just as children are unaware of their father’s birth unless told by the grandfather, similarly, Supreme God reveals the origin of Brahm. The details of this are explained in the "Creation of Nature" section of the book Gyan Ganga.

The translation of Gita Chapter 10 Verse 3 has been misinterpreted. In Gita Chapter 2 Verse 12, Chapter 4 Verse 5, and Chapter 9, God refers to himself as perishable, acknowledging his repeated births and deaths. However, in Chapter 2 Verse 17, Chapter 8 Verses 3, 8-10, 20, and Chapter 15 Verses 4, 16, 17, a different, imperishable and eternal God is described.

Therefore, in Gita Chapter 10 Verse 3, it is explained that a learned person, specifically a Tatvdarshi Saint, knows both Brahm and the Eternal Supreme God, who truly never takes birth. By following the true worship method imparted by this Tatvdarshi Saint, one can become free from sin. This is also supported by Gita Chapter 4 Verse 34.

Please read the actual translation

Gita Chapter 10 Verse 2

Translation: (Me) my (prbhavam ) origin (na) neither (surganaaH) the gods know and (na) nor (mahrshayH) great seers (viduH) know (hi) because (aham ) I (sarvashH) in all respects (devanam ) of the gods (ch) and (mahrshinam ) also of the great seers (aadiH) am the cause of beginning i.e. origin.

Gita Chapter 10 Verse 3

Translation: (YaH) a learned person, who (mam ) me (ch) and (anadim ) the Everlasting i.e. Primordial God (ajam ) who does not take birth (lok maheshwaram ) the Great God of all the loks i.e. the Greatest God (vetti) knows (saH) that (matryeshu) who knows the scriptures in the right way i.e. who is equipped with the knowledge in accordance with the Vedas (asammoodH) i.e. Tatvdarshi scholar (sarvpapaeH) all the sins (prmuchyate) says in detail i.e. he only gives a correct description of the knowledge of creation and actions i.e. liberates one completely from ignorance. Because of which all the sins of a person, who does bhakti based on the true sadhna told by the Tatvdarshi Saint, are destroyed.