Page 53 - SRIMAD BHAGAVAD GITA

several levels. Each one is realization which takes us to the next step. Each layavasta is a preceding thing or disturbing condition for the higher state. This layavasta here is the base from which we have got to move on to the next. Nishkama karma-when we know atma jnana that we are dependent upon Divine, then only it is possible for us to do nishkama karma. To think that everything is being done by the Master is the first step. It is not directly nishkama. We perform a yajna, we perform a yaga or we wage a war or have a debate, one can always think that it is Master in us who is performing. For what? For achieving that goal. The war was not fought for nishkama. It was for kama. To destroy everything that is bad. The war was not for nishkama karma. The kama was there. Nishkama is something that comes next that is an awareness that we are entirely dependent on the Divine and the Divine himself is doing it. The first thing is we think that the divine is doing it. The next thing is the Divine himself is doing it. That is the firm conviction. That is a state of feeling that is the slight shade of difference between these two and once that is established and the dependency is established in our mind then the nishkama karma develops. Otherwise it is only kamitartha. That is the reason why majority of the rituals got stuck up here. They use those words. They don't have the feeling. They say so but they do not believe in its implementation, they don't want to yield further. The kamitartha is still there, kamitartha pradayani. We can't help it. They are the bonds of the religion.
On witnessing the scene of Virat, even Arjuna cried out that he could not bear to see that dreadful sight. The reason was that the Layavastha which had been transmitted into him related only to the conditions of the Virat desh, while the scene witnessed by him was the display of the full force of the Bramhanda Mandal, which