« The Song of God—Volume 1, chapters 1-6
Faith, doubt, and determined action (Bg 4.39 to 4.42)
After explaining the process for obtaining transcendental knowledge, Kṛṣṇa now explains the qualification for receiving it and the position of those who reject it. The realized knowledge Kṛṣṇa describes cannot be attained by mere speculation. We need to follow the spiritual path sincerely, and this requires dedication, which comes from faith. As long as doubts remain, we cannot make practical progress. Doubts, in turn, must be destroyed by knowledge received from a realized soul, empowering us to press forward with determination, standing and fighting, as Kṛṣṇa urges Arjuna.
Text 39: śraddhāvāḻ labhate jñānaṁ, tat-paraḥ saṁyatendriyaḥ
jñānaṁ labdhvā parāṁ śāntim, acireṇādhigacchati
A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.
Text 40: ajñaś cāśraddadhānaś ca, saṁśayātmā vinaśyati
nāyaṁ loko ’sti na paro, na sukhaṁ saṁśayātmanaḥ
But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.
Text 41: yoga-sannyasta-karmāṇaṁ, jñāna-sañchinna-saṁśayam
ātmavantaṁ na karmāṇi, nibadhnanti dhanañ-jaya
One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.
Text 42: tasmād ajñāna-sambhūtaṁ, hṛt-sthaṁ jñānāsinātmanaḥ
chittvainaṁ saṁśayaṁ yogam, ātiṣṭhottiṣṭha bhārata
Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and fight.
Chapter four is called jñāna-karma-sannyāsa yoga. This means that it teaches the art of acquiring transcendental knowledge and using it to mold our actions, producing true renunciation. Prabhupāda translates it as “Transcendental Knowledge.”
When we hear about cultivation of knowledge, our first idea may be that knowledge should lead to inactivity and placid contemplation. That, however, is not what Kṛṣṇa has in mind. He speaks about transcendental knowledge because He wants Arjuna to transcend his lamentation and elevate himself to a platform of devotional service performed in full knowledge. The conclusion of the chapter is not “sit and meditate,” but uttiṣṭha: stand up and fight. The main message of the chapter is that knowledge must lead to devotional service.
Arjuna’s fight was on the battlefield of Kurukṣetra. Our fight may be somewhere else, according to our position and duties, but the conclusion is the same: we should act using our talents for Kṛṣṇa, in a dutiful and detached way, offering the results to Him.
What are the qualities for the development of transcendental knowledge? Kṛṣṇa answers in 4.39, mentioning dedication to transcendental knowledge and control of the senses. In his purport, Prabhupāda adds a third quality: faith. This faith is the preliminary quality that leads us to dedication and eventually to controlling the senses. This faith, however, is not merely sentimental. It is something strengthened by spiritual practice. By chanting and serving, the heart is cleansed, and as the heart becomes cleaner, our conviction becomes stronger. This reinforces the point made previously, of knowledge becoming realized through service, and not intellectual study alone.
The progression is thus: preliminary faith (śraddhā), association with devotees and approaching a spiritual master (sādhu-saṅga), the process of cultivation of transcendental knowledge and regulated spiritual practice under him (bhajana-kriyā), gradual purification (anartha-nivṛtti), becoming steady in the process (niṣṭhā), acquiring spiritual taste (ruci), developing attachment to Kṛṣṇa (āsakti), the manifestation of spiritual emotion (bhāva), and, at last, pure love of Kṛṣṇa (prema), the final perfection of Kṛṣṇa consciousness. Materialists try to find happiness by arranging the external world according to the desires of the mind, while the impersonalists seek peace and happiness by stopping all activity. Only the devotee knows the real secret.
At the other extreme we have the faithless, who doubt the words of Kṛṣṇa and His devotees, and thus never start the process. Whatever position they have in this life, because they are not using it properly, they are destined to ultimately fall from it in the direction of animal life. Without following the spiritual process, there cannot be any lasting happiness, and without at least some preliminary faith, it is not possible to start. This lack of faith comes from impious life, but because such a person is not inclined at all to start the process of humbly inquiring and serving; there is no way out. One is forced to remain in material illusion, going after illusory happiness, life after life, until one eventually comes to the position of approaching spiritual knowledge with humility.
Śrīla Viśvanātha Cakravartī Ṭhākura elaborates on the position of the unfaithful, dividing them into three categories: ajñaḥ, aśraddadhānaḥ, and saṁśayātmā, following Kṛṣṇa’s description.
These three categories are also mentioned by Prabhupāda in his purport.
The ajñaḥ are completely covered by ignorance; they are “almost like animals,” with no faith or knowledge. These are ordinary materialists, who have no knowledge of the scriptures.
The aśraddadhānaḥ have some knowledge of the scriptures, but they have no faith in them, or their faith is misdirected. Some may have studied the scriptures, but have no understanding of their true meaning or faith in them. Their knowledge is merely academic or argumentative, not submissive. Others may have studied books like the Bhagavad-gītā but have no faith in Kṛṣṇa. They may have some faith in the scriptures, but their faith is misdirected.
The saṁśayātmā has some knowledge of the scriptures and may even be in contact with devotees, but his consciousness is ruled by doubt. He cannot commit to worshiping Kṛṣṇa or accept a spiritual master, nor follow the process of devotional service. He may hover around, question, keep options open, but he does not surrender. We may at first think that these are the ones who are closer, but in reality their position is more complicated than the other two, because even after coming in contact with proper knowledge and with devotees, they still don’t commit to the process.
Prabhupāda singles them out when he mentions that, “Out of all the above-mentioned persons, those who have no faith and are always doubtful make no progress at all. Men without faith in God and His revealed word find no good in this world, nor in the next. For them there is no happiness whatsoever” An ignorant person can be taught. A person with weak faith can be strengthened, but the chronically doubtful is a complicated case. Kṛṣṇa emphasizes that for such a doubting soul, “there is happiness neither in this world nor in the next.” One may come to the door of the best restaurant, but if he does not enter, he will remain hungry. Another example is that one can bring the horse to the water, but if the horse refuses to drink, nothing can be done.
Kṛṣṇa then concludes the chapter, summarizing His previous instructions:
“One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches. Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and fight.”
Instead of leaving the battlefield and pretending to be a yogī, Arjuna should fight, acting in full Kṛṣṇa consciousness. This will not only free him from all karmic reactions, but make him situated on the spiritual platform. The eternal position of the soul is service to Kṛṣṇa. When we attain a position of knowledge, this becomes perfectly clear. Conversely, doubts come from ignorance, and ignorance is destroyed by the transcendental knowledge Kṛṣṇa describes in this chapter.
Main points in the purports of Śrīla Prabhupāda:
“A faithful man who is dedicated to transcendental knowledge and who subdues his senses is eligible to achieve such knowledge, and having achieved it he quickly attains the supreme spiritual peace.”
a) Only a faithful person who firmly believes in Kṛṣṇa can attain transcendental knowledge. To have faith means to believe that simply by acting in Kṛṣṇa consciousness he can attain the highest perfection. This firm faith is attained through the practice of devotional service and the chanting of the holy names. When we combine this faith with control of the senses, we can reach perfection quickly.
“But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness; they fall down. For the doubting soul there is happiness neither in this world nor in the next.”
a) There are many categories of faithless persons. Some are almost like animals, devoid of faith or knowledge. Others have some knowledge of the scriptures, but no faith in them, while others have some faith in the scriptures, but do not worship Kṛṣṇa. None of them can reach the spiritual platform; they fall down.
b) Faith is the beginning of spiritual life; therefore, a person without faith cannot begin the spiritual path at all. Doubt is another block, for it prevents one from acting on what he hears. People who have no faith and are always doubtful make no progress at all.
c) How to escape? We should follow the spiritual process received through the disciplic succession with faith and be gradually raised to the platform of knowledge. This knowledge, in turn, will gradually bring us to the platform of spiritual realization.
“One who acts in devotional service, renouncing the fruits of his actions, and whose doubts have been destroyed by transcendental knowledge, is situated factually in the self. Thus he is not bound by the reactions of work, O conqueror of riches.”
a) By following the instructions of the Gītā, we become free from doubts and advance in spiritual realization. Seeing ourselves as parts and parcels of the Lord, we become fixed in full Kṛṣṇa consciousness and are elevated above the bondage of karma.
“Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bhārata, stand and fight.”
a) Chapter four describes the process of sanātana-yoga, the eternal activities of the soul, or the process of reviving our eternal propensity of service to Kṛṣṇa. The process has two divisions: the practice of sacrifice and knowledge of the self. Knowledge determines the outcome of sacrifice. Only when sacrifices are performed in devotional service, do they award spiritual results.
b) Spiritual realization is also divided into two: knowledge of the self and realization of the Supreme Person, Kṛṣṇa. One can realize his spiritual identity but not realize Kṛṣṇa, as in the case of the impersonalists. By following the path of the Bhagavad-gītā, we can obtain perfect knowledge of both.
c) The ultimate goal of human life is to understand the transcendental activities of the Lord, as He Himself explains. Everyone receives a minute independence, but when we misuse this independence, disregarding the instructions of the Lord, we miss the opportunity. Such a person is the greatest fool.
d) To gradually awaken Kṛṣṇa consciousness, the Vedas prescribe various methods of sacrifice, such as sacrifices to demigods, celibacy, household life, control of the senses, etc. All of these forms of sacrifice are based on regulated action. The important factor in all these types of sacrifice, however, is self-realization. The real student of the Gītā seeks this final objective.
e) To acquire transcendental knowledge, one is advised to study under the bona fide spiritual master with an attitude of service and surrender. What is the qualification of such a spiritual master? One should be part of the disciplic succession started by Kṛṣṇa Himself and not deviate from His instructions. We should thus avoid self-interested people who divert others from the path, and accept Kṛṣṇa as the Supreme Person right from the beginning.
Read the entire book:
« The Song of God—Volume 1, chapters 1-6
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