|| Shri Hari ||

Virtuous Conduct as per the Gita

गीतोक्त सदाचार

Swami Ramsukhdas

|| Shri Hari ||

Virtuous Conduct as per the Gita

गीतोक्त सदाचार

tvameva mata cha pita tvameva

tvameva bandhuscha sakha tvameva |

tvameva vidyaa dravinam tvameva

tvameva sarvam mama devadeva ||

Swami Ramsukhdas

|| Shri Hari ||

Virtuous Conduct as per the Gita

गीतोक्त सदाचार

In the Bhagavad Gita, through Arjuna (making him an instrument), the Lord reveals to all of humanity, various ways to lead an ethical and virtuous life. Inspiring man to act dutifully in accordance to his class, stage of life, nature and as per his circumstance, and performing prescribed duties, the

Lord says ‒

यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः । (गीता ३ । २१)

Yadyadaacharati shreshstattdevetaro janah | (Gita 3/21)

Meaning - Whatever is the conduct of great men, other men do just the same.

Man’s real state can be known through his conduct. Conduct is of two kinds ‒

(1) Virtuous (good) conduct, which is called ‘sadachar’ (moral, ethical and good behavior) and

(2) Bad conduct, which is called ‘durachar’ (evil, immoral, unethical, and wrongful conduct).

Good conduct and good qualities have a complementary and independent relationship. Good behavior arises from good qualities, and and with good behavior, the good qualities become resolute. In the same way, the bad behavior and bad qualities also have a complementary relationship. Good qualities and conduct (being Real), manifest themself; they are not created. Only that Essence manifests itself, which is already present from the beginning, in its unmanifest form. In essence, there is no bad qualities and conduct, it only arises due to worldly desires and pride. Man himself has introduced bad qualities and conduct. Therefore the responsibility of removing it, lies only with him. Good qualities and conduct can be hidden due to influence of bad company, but it cannot be destroyed, whereas, bad conduct and behavior can be entirely wiped out, by abiding in good association and good behavior and virtuous conduct. Everyone can become free of bad conduct and behavior, but no one person can be totally devoid of good qualities and good conduct.

It is a popular belief that, through good conduct, man becomes virtuous, and through bad conduct, he becomes evil (bad), but in fact, on being virtuous, his conduct is good, and on being evil (bad), his conduct is bad. Just as, on being compassionate, virtuous conduct such as charity takes place. First the thought of being a thief manifests in one’s being, and then the person commits a theft. Thus, on having a firm determination, an unfaltering resolve of being virtuous, man develops good qualities and gives up bad qualities. On having a determinate intellect, a firm resolve, even the vilest of sinners can attain the highest level of goodness, the ultimate aim of God Realization.

God proclaims ‒

अपि चेत्सुदुराचारो भजते मामनन्यभाक् ।

साधुरेव स मन्तव्यः सम्यग्व्यवसितो हि सः ॥

(गीता ९ । ३०)

Api chetsuduraachaaro bhajate maamanaya bhaak |

Saadhureva sa mantavyah samyagvyavsito hi saha || (Gita 9:30)

"Even if the vilest of sinner worships Me with exclusive devotion, he should be considered a saint in as much as he has rightly resolved. "

It means, that even though outwardly he does not appear to be a sadhu (righteous, pious monk), he should be regarded as one; because he has rightly resolved, that henceforth I want to only do ‘bhajan’ (be devoted to God). Due to the unfaltering determination of the ‘swayam’ (self), he cannot be shaken or distracted from his aim, by any sort of attractions, allurements, or adversities.

A seeker falters from his goal-aim, when he regards the unreal-world and body as ‘Is’ (existent), in other words, regards them as permanent (to remain forever). When the unreal has no independent existence, then too erroneously, man regards it as real, and becomes enamored by sense enjoyments and hoarding (accumulation of things). Therefore he becomes disinclined (he does not regard these as his, and does not take pleasure from them, nor does he desire to take pleasure from them), from the unreal world, body, family, money-wealth, land, honor, greatness etc., and duly makes proper use of these, and regards the ‘Sat-Tattva’ (God, Existent Element) as his own. According to Bhagavad Gita, the unreal world has no independent existence, and the real (God) never ceases to be ‒

नासतो विद्यते भावो नाभावो विद्यते सतः । (२ । १६)

Naasato vidyate bhaavo naabhaavo vidyate satah (Gita 2/16)

We can all realize That real ‘tattva’ (Essence, Divinity) which is never non-existent, and never destroyed. Due to our attention not being towards that ‘tattva’, it appears to be unattained.

In the Gita, God has deliberated on that ‘sat-tattva’ (Real-Truth, Existent Element), in five different ways.

(1) सद्भावे (१७ । २६)

Sadbhaave (Gita 17/26) - In the sense of Truth

(2) साधुभावे च सदित्येतत् प्रयुज्यते । (१७ । २६)

Saadhubhaave cha sadityet prayujyate (Gita 17/26)

The name of God SAT, is employed in the sense of truth and goodness

(3) प्रशस्ते कर्मणि तथा सच्छब्दः पार्थ युज्यते ॥ (१७ । २६)

Prashaste karmani tatha sacchabdah paarth yujyate (Gita 17/26)

And the word SAT is also used in the sense of a praiseworthy act

(4) यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते । (१७ । २७)

Yajye tapasi daane cha sthitih saditi chochyate (Gita 17/27)

And steadfast in sacrifice, austerity and charity is likewise spoken of as SAT

(5) कर्म चैव तदर्थीयं सदित्येवाभिधीयते ॥ (१७ । २७)

Karma chaiva tadtheerthayam sadityevaabhidheeyate (Gita 17/27)

And action for sake of God is verily termed as ‘SAT’

This ‘Sat-Tattva’ (Truth, Existent Element, Divinity), is at the root of all good qualities and good conduct. Therefore think in more depth about the word ‘Sat’ as mentioned above.

(1) ‘सद्भावे’‒ ‘Sadbhaav’ is said for God’s Existent element, the sense of being present, existing. Mostly all believers accept that the Almighty, supreme controller with exceptional powers is present from time immemorial, and is changeless. The world which is visibly changing every moment, how can it be called ‘Is’ (existent, real), or how can it be called constant (steady, immovable) ? It is constantly flowing like the river. That which is changing, how can it be called existent ‘Is’ (real) ? As the world which is known and seen by the senses, intellect etc., was not there at first, will not be there later on, and in the present too it is going away - this is everyone’s experience. Then too the surprising thing is that though it is ‘Not’ (non-existent, unreal), then too, it appears constant and steady in the form of ‘Is’. These two point are entirely opposing each other. If it were existing, then only it would not change, and if it is changing, then it is not ‘Is’ i.e. it is not constant. From this it is proven that the ‘existence’ (sense of being) is not of the world-body, rather it is the ‘sat-tattva’, the existent element (God), by which even though the world is ‘Not’, i.e. it does not exist, yet it appears as ‘Is’ i.e. existing. When the feeling of the existence of God becomes determinate, abiding in virtuous deeds and good conduct will take place on its own.

On accepting firmly that GOD IS, neither will you commit sins, injustice, or misbehave, nor will you worry, fear etc. He who with a true heart, believes in existence of the All pervading God, how will he ever be able to commit sins ? [1] God, the eternally compassionate, the eternal well-wisher is everywhere; on accepting this, there will be no fear, nor any worries. If however, one experiences fear or worries, then one should not have contrary notion that ‒ ‘I have not accepted God’, rather one should believe that with God being present, how could worries, fear have come ? Of the 26 ‘Daivi Sampati’ (Divine traits, good qualities), the first divine trait is ‘Abhay’ (fearlessness) (Gita 16/1) ।

No one says to a person who behaves well that why are you behaving well, but all say to a person who behaves badly, that why are you behaving badly ? No one says to one who is always happy, that why are you always happy ? But all say to one who is always unhappy, that why do you always sad ? The point is that due to being an ‘ansh’ (fragment) of God, divine traits are innately and naturally present ‒

‘ईश्वर अंस जीव अबिनासी चेतन अमल सहज सुखरासी ॥’ (मानस ७ । ११७ । १)

Ishvar ansh jeev abinaashi chetan amal sahaj sukh raasi

(Manas 7 / 117 / 1)

[1] A person who believes in God, and is also engaging in ill-conduct (unreal acts), through him there is much propagation of bad conduct, and through him, there is great loss in the society. The reason being, it is easy to be saved from a person who is bad from within, and also bad outwardly; because other people are cautious in front of him. But it is very difficult to be saved from a person who is bad from within, but is outwardly projecting himself to be good, Just as Ravan came infront of Sitaji and Kalanemi in front of Hanumanji and both Sitaji and Hanumanji were unable to recognize their demonaic qualities, as they were under the garb of a holy man.

Demonaic traits are not innate and natural, rather they come, due to affinity with the perishable. When man becomes disinclined towards God, and associates with the perishable (unreal), i.e. develops a sense of ‘I’ (ego) and ‘mine’ (attachment) with the body, then demonaic traits. come in him, and the divine traits are hidden. The moment one stops associating with the perishable, good qualities and conduct manifests on their own.

(2)

‘साधुभावे च सदित्येतत्ययुज्यते’ ‒

‘Saadhubhaave cha sadityeyujyate’ ‒

The good ‘bhaavas’ (feelings) of the mind-intellects are called ‘saadhubhaav’.

The word used is ‘sat’ for good feelings and sentiments, as they help in realizing God. Good sentiments i.e. good qualities and good conduct, are divine traits. ‘Deva’ is the name of God and His possessions are called ‘divine traits’. Man develops pride by regarding God’s possessions as his own, or by thinking that the powers he has, are his own, which is a demonaic trait. All evil tendencies reside under the shade of pride.

Good quality and conduct, is not a personal trait. If it was an individual trait, then it would not come in another person. Just as all children have rights over the father’s wealth, in the same way, all beings have equal rights over God’s ‘daivi sampatti’ (divine traits, good qualities and good conduct).

The pride of being virtuous, is in fact due to lacking in good qualities and conduct. That is to say, they arise when along with the good, there is the presence of a degree of evilness. Just as when there is pride of telling the truth, then along with the truth, there is some degree of untruth. In perfect truth, there can never exist any pride. The nobility of truth is seen, only due to the presence of untruth, and there is pride of the truth. Just as if everyone in a village is poor, and if only one person is a millionaire, then people see the grandeur of the millionaire, and the rich millionaire feels proud. But in a village where all are billionaires, one does not perceive the glory of a millionnaire, neither does he develop pride. It means that it is due to seeing something special in us, that is strengthens our delusion.

Good qualities and conduct have an independent existence, but bad qualities and conduct do not have an independent existence. The reason being, that the unreal has a need for the real, but the real has no need for the unreal. A greedy liar can tell the truth for a little bit of money. But one who always tells the truth, can never lie.

(3)

‘Prashaste karmani tathaa sacchabdh Paarth yujyate’ ‒

‘Therefore O’ Paarth ! The word ‘real’ has also been used with reference to excellent deeds.’

Charity, prayer, study of holy text, all good acts, as prescribed by the scripture, they themselves being praiseworthy are good deeds, but if these praiseworthy actions do not have a connection (relationship) with God, then they are not called ‘sat’ (real, excellent), and only remain as actions prescribed by the scriptures. If the demons-devils too do praise-worthy deeds, like austerities, but by mis-utilizing these, the results are contrary ‒

मूढग्राहेणात्मनो यत्पीडया क्रियते तपः ।

परस्योत्सादनार्थं वा तत्तामसमुदाहृतम् ॥

(गीता १७ । १९)

mūḍha-grāheṇātmano yat, pīḍayā kriyate tapaḥ

parasyotsādanārthaṁ vā. tat tāmasam udāhṛtam (Gita 17/19)

Austerities done with a deluded understanding with self-torture or with the objective of causing injury to others is said to be born of the mode of ignorance (Tamasik). (Gita 17/19)

Really speaking praiseworthy actions are those that are performed on renouncing selfishness and pride, and on having the sentiments of -

‘sarva bhootah hiteh rataah.’

seeing to the welfare of all beings.

Actions prescribed by the scriptures, if done for one’s self, then these too, become unreal (impermanent) actions, and binding. Even if one realizes the abode of Brahma, then too from there one will have to return ‒

‘आब्रह्मभुवनाल्लोकाः पुनरावर्तिनोऽर्जुन ।’ (गीता ८ । १६)

“Aabrahmabhuvanaallokaah punaraavartinorjun” (Gita 8/16)

Those men of good conduct, who do actions for God, they never take a fall ‒

पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते ।

न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥

(गीता ६ । ४०)

"Paarth, naiveha naamutra, vinaashsatasya vidyate,

Na hi kalyaanakrtkasciddurgatim taata gacchati" (Gita 6:40)

O Partha, there is no fall for him, either here or hereafter; for none who works for self-redemption (God Realization), meets with an evil end. (Gita 6:40)

(4)

‘यज्ञे तपसि दाने च स्थितिः सदिति चोच्यते’ (गीता १७ । २७) ‒

Yajye tapasi daane cha sthitih saditi chochyate (Gita 17/27)

And steadfast in sacrifice, austerity and charity is likewise spoken of as SAT.

Sacrifice, austerity and charity - all three qualities are predominant, in a man of good conduct. However, his affinity should be with God. If a man becomes firmly situated in God, then, bad conduct will not take place through him, even in his dream. On the subject of a determinate man of good conduct, it has been said ‒

निष्पीडितोऽपि मधु ह्युद्गमतीक्षुदण्डः ।

Even on wringing it, only sweet nectar comes out of it.

(5)

‘कर्म चैव तदर्थीयं सदित्येवाभिधीयते’ (गीता १७ । २७) ‒

karma chaiva tadarthiyam sadityevabhidhiyate" (Gita 17/27).

Whatever is done for God, undoubtedly becomes "sat" (existence, real, permanent) - so it is said.

He who wants his salvation, cannot do prohibited actions. Until one does not renounce the known bad qualities and conduct, till then however must of knowledge-meditation, highly elevated talks he engages in, he cannot realize the Truth, the real essence. On the subject of abiding and renouncing actions that are prescribed and prohibited, the Lord says ‒

तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ ।

ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि ॥

(गीता १६ । २४)

Tasmaacchasastram pramaanamm te kaaryaakaaryavyavastitou |

Gyaatyaa shaatravidhaanoktam karma kartuminhaarhasi || (Gita 16/24)

Let the scriptures be the guide in determining the rules around duty (what ought to be done) and non-duty (what ought not to be done)

Renouncing prohibited actions (that which should not be done) is better than doing good deeds. On renouncing prohibited actions, all the actions that will take place, they being done for the Lord, will be regarded as virtuous. Those who are doing work for the Lord, make one very big mistake, that they divide their actions into two (1) all actions done for the world and for for the body as actions for one’s self and (2) prayers, japa - meditation, all actions related to spirituality - association with truth as pure and deeds for God; In fact, just as a chaste wife does all the house work, all bodily actions, prayer and adoration of the Lord and everything only for her husband, in the same way an aspirant too should do everything only for God. To perform all actions with great ease for God, these five points (panchamrt), should always be remembered ‒

(1) I belong to God (I am God’s)

(2) I live in God’s home (Kingdom)

(3) I do God’s housework

(4) I receive the prasad (offerings) given by God

(5) I serve God’s family (people)

Thus, by doing deeds as prescribed by the scriptures, good conduct will naturally flourish.

In Srimad Bhagavad Gita, the Lord says -

यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् ।

यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ॥

(९ । २७)

Yat karoshi, yadashnaasi yajjahoshi dadaasi yat |

Yat tapasyasi kaunteya tatkurushva madarpanam

(Gita 9/27)

‘O Arjuna ! whatever you do, whatever you eat, whatever sacrifices you perform, whatever charities you give, whatever austerities you do, offer them all to Me.’ (Gita 9/27)

Besides sacrifices, charity and austerities, two more activities have been addressed here - ‘yatkaroshi’ (whatever you do) and ‘yadashnaasi’ (whatever you eat). It means, that besides sacrifice, charity and penance, whatever we do in accordance to the ordinance of the scriptures, and whatever we do for the sustenance of this body - eating, drinking, sleeping, etc., it all becomes ‘sat’ (real) when it is all an offering to God. Even the most ordinary activities, the natural dealings in this world, if it is done for God, then that too will become ‘sat’ (real). God says ‒

स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥

(गीता १८ । ४६)

‘Through one’s own natural deeds, by means of prayer and devotion to God, man can attain the eternal state.’

One person performs some ordinary deeds for others, only for God, and another does Japa, only for God. As such, in appearance the first deed appears to be small and later one appears to be great, but since the aim and objective of both the aspirants is only God, therefore, in essence there is no difference at all among the two activities; because, God is equally present everywhere. Just as He is present in the Divine Name repetition (Naam Japa), He is also present in the ordinary activities.

God is in the form of ‘Existence’ (Real, Sat). Therefore, whosoever has a relationship with Him, will all become real, existent. Just as when either of the following - iron, brick, wood, stone, coal touches fire, they all begin to glow, in the same way, when any deed, small or big act is done with the aim of God (God Realization), all those actions become ‘real’ (existent, permanent, ‘sat’), in other words, they become virtuous.

In Srimad Bhagavad Gita, the mantra for virtuous conduct has been shown to be this only [*] that if man’s aim (goal) becomes only of the Supreme (Paramatma, God), then all his deeds too become ‘Sat’ (real) , i.e. in the form of virtuous conduct. Therefore, our sight should only go towards God, who is the embodiment of real, and the all pervading ‘Existent, Conscious and Bliss Absolute’, then good qualities, good conduct will begin to manifest on their own.

[*] If Gita is best of all holy texts, and if it encompasses all aspects of good conduct, then to God out of His grace has in this small text, in various places, and described in various places, the qualities of a man of virtuous conduct. The main areas where this has been pointed out are -

1) In Gita 2/55 trhough 2/61 where he has described the man of steady wisdom.

2) In Gita 12/13 through 20, where there is description of a devotee that has Virtuous conduct.

3) In Gita 13/7 through 13/11, from the perspective of Knowledge there is description of a man of virtuous conduct.

4) In Gita 14.22 through 14/25 there is description of the ‘Gunateet’ (one beyond the modes of nature) and the means to realization.

5) In Gita 16/1 through 16/3 God’s divine qualities and attributes has been described.

Narayana ! Narayana ! Narayana !

From book ‘Kalyan Path’ in Hindi by Swami Ramsukhdasji

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Text Box: A Note to the Reader

The special quality of the original is difficult to capture in a translation. Readers are earnestly requested, that if they have the knowledge of the Hindi language, to read the original book in Hindi.