Gita Saar, Chapter - 17

Gita Saar, Chapter – 17

Gita Saar, Chapter – 17

(Aadishri  Arun)

Gita-Saar-Chapt 17

Lord Krishna explains in the previous chapter 16 that to succeed on the spiritual path the simplest way is to avoid the triple gates of hell-lust anger and greed and to live as per the injunctions of the scriptures. Yet for most people, in their daily living, the lines of right actions as opposed to wrong action is not clear.

This is the confusion that Arjuna addresses in chapter 17.

He asks lord Krishna on how to decide whether a persons actions are Sattvika-balanced, Rajasic-desire driven or Tamasic-ignorance driven?

Arjuna asks this key question since he knows that the motive behind a persons actions are the key to their spiritual progress.

For example, if we act out of Sattva, our spiritual journey will go in the right direction, while if we act in rajasic or tamasic manner, our journey will go downwards- towards further bondage.

Lord Krishna answers Arjuna’s question by saying that all men who act out of faith or belief, could be acting out of either Rajas, Tamas or Sattva. (Men who act without faith and conviction act out of fear) Once a man acts out of faith of any kind, it is usually aligned to the mode of action that is suited to the mental disposition of such a man.

Lord Krishna then points out ways to find out the mental disposition of an average person.

A straightforward way is by checking which god a person worships.

A man of Sattvika faith worships the gods. The man of Rajasic disposition worships the demi-gods since the demigods are known to grant boons and grant worldly desires and the people of tamasic disposition prefer to worship ghosts, spirits and such things.

Lord Krishna further says that those who needlessly torture their bodies by over fasting and denial, such people are of actually demonic disposition since such people are only torturing and denying the very body temple where the in-dwelling supreme Brahman resides.

The nature of people can also be detected by the kind of food that they prefer to eat and also by the nature of sacrifices, charities and penance that people perform.

Lord Krishna describes this in more detail.

He describes foods that promote health,  longevity, vigor, intelligence, happiness and cheerfulness as Sattvika Such foods are usually juicy, succulent, substantial and naturally agreeable in character. Such foods are liked by people of Sattvika nature.

Foods that are salty, bitter, sour, over hot, pungent, dry and burning and which cause suffering, grief and sickness, such foods are liked by the people of Rajasic nature.

And finally food that is ill cooked, nor fully ripe, insipid, putrid, stale and polluted and which is impure is liked by the people of Tamasic nature.

Lord Krishna then explains that sacrifices that are made as per scriptures for no personal gains but simply as duty-such sacrifices are called Sattvika in nature.

He further explains that sacrifices that are made for show or for personal worldly gain, such sacrifices are called rajasic in nature. And those sacrifices that are made without scriptural sanction, without the offering of food or sacrificial fee and without good faith, such sacrifices are called tamasika.

Lord Krishna then goes on to explain the nature of penance.

When gods, Brahmins, elders, gurus are worshiped and purity, continence, straightforwardness and non-violence is practiced in one’s daily life, such behavior is called penance of the body.

Words that are healing in nature, cause no annoyance, are truthful, beneficial and agreeable as well as those words that are chanting gods name or reading the scriptures, these are called penance of speech.

Cheerfulness, placidity, habit of God contemplation, control of mind and purity of inner being, all this is called penance of the mind.

Those people who perform the above three penances-body speech and mind, such people are said to be Sattvika in nature.

But those same penances when performed for pomp and show or for worldly gains, such people are said to be of Rajasic nature.

And when penances are performed due to obstinacy, or leads to self mortification or harming others, such penances are considered tamasika

Lord Krishna also describes the nature of a gift that is given. A gift that is given as a duty without expectations, to a deserving person, at an appropriate occasion, such a gift is considered Sattvika in nature while a gift given  grudgingly or with expectation of a gain or reward, such a gift is considered a Rajasic gift while gifts given with mean spirit to undeserving people is considered a tamasika gift.

Lord Krishna then describes the meaning of the words OM TAT SAT.

He says clearly that – “From the beginning of creation, the three syllables – OM TAT SAT-have been used to indicate the Supreme Absolute Truth [Brahman]. They were uttered by Brahmins while chanting Vedic hymns and during sacrifices, for the satisfaction of the Supreme. Thus the transcendentalists undertake sacrifices, charities, and penances, beginning always with Om, to attain the Supreme. One should perform sacrifice, penance and charity with the word Tat to get free from the material entanglement and the Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word Sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person.”

Lord Krishna cautions that such sacrifices, austerities and charities performed without faith in the Supreme are non permanent and are called Asat. They are  useless both in this life and the next.

Gita Saar, Chapter  – 16

Gita Saar, Chapter – 16

Gita Saar, Chapter  – 16

(Aadishri Arun)

Gita-Saar-Chapt- 16

Chapter 16 starts with Lord Krishna describing the qualities of those people who are progressing on the spiritual path and he also describes the qualities of those people who are demonic in nature and are heading in the opposite direction.

The list is useful because any seeker who may want to know what level he is at and which direction is he heading, he can do so by reading this list and co-relating it with his own situation.

God describes the qualities of the spiritual seeker as below:-

Fearlessness, purity of heart, single focus on God through meditation,charity of a Satvika nature, control of the senses (self-restraint), worship of God and all other deities and ones elders, performing the fire sacrifice, performing sacred duties, studying one’s own scriptures (Vedas), austerity and simplicity; non-violence (ahimsa), truthfulness, absence of anger, renunciation, peacefulness, aversion to fault-finding, compassion to all living beings, and living without greed; gentleness, modesty, and steady determination, arduous, forgiveness, steadfast, purity, absence of hatred, absence of pride (humility) – these belong to one who is endowed with the divine nature.

Next, God describes the devilish qualities – “O Parth, the qualities of those who possess a demoniac nature are hypocrisy, arrogance, conceit, anger, harshness,and ignorance.”

These are the two broad type of persons in the world. The first one heads towards liberation the second one leads deeper and deeper into Sansaar.

God then describes men of predominantly demonic nature. He calls them fundamentally deluded because they have no idea what is right activity nor what is wrong activity. For them this world is all there is and that the act of sex is the be- all and the end-all. For such indulgent, men everything is born in lust (casual sexual desire) and they are strangers to true love.

For such persons, the pursuit of endless desires is a goal in itself since according to them, everything is born through indulgence of desire in any case. For such persons, self indulgence is also very important since they think that they are the center of the universe and the world has been created only for their pleasure. For them sensuous pleasure is the highest goal to be achieved and they indulge in it till their dying day. In fact they want more and more indulgences even as their bodies get old and unable to bear the load of sensuous indulgences that their minds constantly crave.  Since such people will do anything to indulge in their selfish desires, they get constantly mired in more and more relationships and karmic debts and they get more and more deeply trapped in Sansaar. Such people also believe that it is they who are responsible for their achievements and their ego increases with every passing day.

Desire, anger and greed are their calling cards and its indulgence gets these kind of people lower and lower and into further and further depths of hell. They constantly take birth in demonic wombs and sink to the bottom of hell with this attitude.

Lord Krishna gives a simple advice to all those who want to want to take the path to liberation but don’t know how to get out of the entanglement of Sansaar.

He says “Avoid the triple gates to hell- Lust Anger and Greed.”

He advises that when a person does this, that persons downfall stops.

At the end of chapter 16, Lord Krishna advices the spiritual seeker to take the help and guidance of the spiritual texts when he is confused about what is right and wrong action. That is a sure shot way of preventing mistakes.

Gita Saar, Chapter – 15

Gita Saar, Chapter – 15

Gita Saar, Chapter – 15

(Aadishri Arun)

Gita-Saar-Chapt- 15

 

After explaining in chapter 13 and chapter 14, the concept of the Kshetra and Kshetrajana and also the mechanism of the modes of action, through which the individual soul experiences creation, in chapter 15  Lord Krishna gives the complete logical structure of the nature of creation and he talks further about the nature of the  supreme self.

After explaining in chapter 13 and chapter 14, the concept of the Kshetra and Kshetrajana and also the mechanism of the modes of action, through which the individual soul experiences creation, in chapter 15  Lord Krishna gives the complete logical structure of the nature of creation and he talks further about the nature of the  supreme self.

Lord Krishna likens creation to a tree.

Just as the tree has roots, leaves and branches  similarly the structure of creation has its roots firmly nourished in the soil of the supreme Brahman The supporting branches of this tree can be likened to Brahma (the creator of the physical world) and the leaves can be likened to the Vedas, which are considered to be the constitution (rules) of creation.

Creation can also be described in another way-It is a tree-like entity whose leaves are the sense organs through which creation is experienced via the three modes of action, and this tree spreads its foliage both up and down into the various levels of creation with the roots  feeding these sensory experiences to the soul, which is the eternal Brahma.

These two descriptions of the the tree help explain how creation is linked to the Paraatma through the logic(Vedas) of creation and it also explains  how the individual soul experiences creation through the mechanism of the senses through the modes of action (Gunaas).

After describing the tree of creation in these two manners, Lord Krishna hastens to add that this tree structure of creation is not worth dwelling over since there is nothing fundamentally important about it since this structure of creation is constantly in flux-ever-changing like a kaleidoscope.

Lord Krishna points out that since creation is forever in flux, it is of not much use to try to understand the nature of reality by studying creation as many people try to do.

Lord Krishna says that it is actually better to ignore creation and instead focus on the only Truth-The supreme Brahma since it is the source of all creation. If one understands the supreme Brahma, one understands all aspects of creation as well.

Lord Krishna then discusses how can we successfully carry out the study of the eternal Brahma.

He says that we must first inculcate the spirit of open mindedness and egolessness in us. We must be dispassionate and not be swayed by the constant pleasure/ pain that we experience in this Sansaar through our body senses.  The sensory organs of the body will constantly give us input since they are inexorably linked to Sansaar and there is no mechanism to switch them off. But if we have to truly study the Creator, we must learn to ignore our sensory perceptions because they will always lead us outward.

Thus our attention must shift in a non egoistic and open-minded manner to studying the Creator who sits inside our very self rather than be enamored of all the outside drama that creation provides us through our senses.

Lord Krishna then explains the eternal Brahma that resides in us more elaborately. He says that Our soul is but a waft of the eternal spirit and that draws around itself the mind and the senses-which in themselves reside in the abode of Prakriti.

This supreme self takes form, gathers the mind and the senses around it and takes a body for a period of time, to gain certain experiences. After that experience is gained, the supreme self leaves that particular body, taking the mind and senses along with it and it then enters another Kshetra-body field for yet another experience. This carries on as long as the Kshetrajana is interested in gaining different experiences. But once a particular soul has its fill of worldly experiences, it wants to go back to its true nature. Such a soul then takes on those bodies (Kshetras) that help it go back to god-head.

Ignorant people are unaware of this mechanism of creation-that it is this supreme self that enjoys the experiences through the medium of the body and through the three Gunaas and they think of the body and the experiences as real. Such people remain enamoured and attracted to Sansaar.

On the the other hand, those who strive to learn the real absolute truth(go back home), realize that focusing on the eternal Brahma is the only way forward and they learn to purify and sensitize their perceptions so that they can actually distinguish the creator from creation within their own bodies. i.e. they are able to see the viewer(Kshetrajana) as separate from the Kshetra-the body field.

Lord Krishna then goes on to describe the nature of the eternal Brahma. He says that the eternal Brahma is the sustainer of all things. It is the light that gives the sun and stars their power to illuminate. It is the supreme self that nourishes and supports all of creation. It is the fire that gives fire its energy and it is the prana that flows through all creation in various forms that digests and assimilates all kinds of food. The supreme Brahma is the very basis of everything that exists.

Lord Krishna says further that it is He, the supreme Brahma, who sits within the  hearts of all beings and it is he who provides the basis of all rational, conscious and intelligent facilities of all beings.

And that, it is He-the eternal Brahma, that speaks through Krishna, who is alone worth knowing through the study of the Vedaas and further that He alone is the entirety of Vedas and further that He is the only one who knows the Vedas completely.

Lord Krishna then goes on to say that the even Purush and Prakriti-the first Creation rest in the eternal Brahma but the eternal Brahma is beyond them as well.

And since the eternal Brahma is beyond the Purush, He is also known as Purushottama-the first Purush or the ultimate Purush.

Chapter 15 ends with God saying that once any individual soul realizes who the supreme being really is, such a person can worship and adore nothing else since everything else fades in comparison. After all if the original is available then why would the wise person pay attention to imitations?

When a person reaches this stage of understanding, that person’s journey is complete and his mission of life over. Such a person’s consciousness expands to encompass the entirety of Brahma and such a person  becomes indistinguishable from the eternal Brahma itself.

Gita saar, Chapter – 14

Gita saar, Chapter – 14

Gita saar, Chapter – 14

(Aadishri Arun)

Gita saar, Chapter – 14

In Chapter 14, the Supreme Personality, summarizes that knowledge, which when understood leads to Moksha /liberation.

God explains that those people who come to understand and internalize this knowledge are not only liberated from the wheel of karma but they also are not disturbed at the time of the great cosmic dissolution-Pralaya.

God then describes how this world was created. He explains to Arjuna that He-God, is Himself the great Brahma – the Creator of everything  that exists.

God says that the truth is that He is the very womb from which everything emerges.

God goes on to explain how He created the many from His single being.

He explains that although He Himself is the primordial womb and the only thing that exists, yet to create the world, He first divided Himself to bring to life the first creation – duality. This first division is called Purush and Prakriti or the male and the female principle. Once the eternal Lord created duality, He then as Purush placed the seed of all life into the womb of Prakriti and creation started multiplying thereafter. In this manner the Nirguna form of God takes on the Saguna form of Purush and Prakriti and the journey of creation starts.

Prakriti is the original creative field which contains all the objects and tools necessary to create. All Prakriti needs is the seed from the Purush to start the creative process. The primary tool Prakriti uses are the three modes of action-Rajas, Sattva and Tamas. These modes activates the spirit of action in the sub fields that have been created by Prakriti and impregnated by the Purush. Once these sub fields have been created they interact with all the other fields to create multitudes of creation as per the laws of creation (The law of karma). This way the cycles of creation go on and on.

The three modes of action are the primary tools that acting through the kshetras (fields) create the world and God explains the nature and mechanism by which the three modes of action operate. Sattva is described as the motive of goodness/joy, Rajas is described as the motive of passion/desire and Tamas is described as the motive of ignorance/delusion/sloth.

Sattva activates the deluded soul through joy, Rajas attracts the deluded soul to action through desire for worldly things and Tamas attracts the deluded soul through the desire to rest and sleep.

Whatever action a person takes, it happens when one of the attributes overpowers the other two. When Sattva dominates, the person acts out of joy; when rajas dominates the person acts out of desire and when tamas dominates the person acts out of delusion.

Each of these states have their readily recognizable symptoms in the individual. When Sattva dominates, the person will feel light and his powers of discernment/ wisdom are strong. When one feels greedy and restless the person should know that Rajas predominates and when Tamas prevails that the person feels lazy and indulges in frivolous, familiar, mechanical/ mindless and restful actions.

It must be noted that all the three modes are binding us to the wheel of karma. None of these can lead to liberation and it is only by rising above them can we realize the vastness of our eternal nature.

The important question for any seeker is-How do I rise above the three Gunaas?

The answer that God gives in chapter 14 is that a soul can transcend these modes through the understanding of  the ephemeral nature of this world, in realizing that only God is real /eternal and as a consequence of this realization, come to love only God. When a soul reaches this stage of realization, it cannot be tempted by the three modes of action and thereby it rises above these modes and is liberated.

By knowing the secrets of chapter 14 and by accepting these truths from the heart, seekers will automatically get liberation /Moksha .

God explains further that not only our present life but even our next life is dependent on which mode of action we are in at the time of death. Our next birth is determined in large part by our predominant mental state at the time of death. A sattvic state leads a jeeva to be born into a family of knowledge/ wisdom and that improves its chance of liberation in the next life. A rajasic state at time of death leads to a materialistic and action oriented family in the next life. A tamasic state leads a jeeva to take birth in an animal or plant species.

When one acts in Sattva the reward / karma accrued is joy, wisdom and dispassion. When we act in Rajas, the reward is sorrow and when we act in tamas, ignorance, insensitivity and coarseness is the result.

Those predominantly in Sattva wend their way upward, those in tamas fall further away from realization while those in Rajas generally remain firmly tied to the wheel of prakriti.

Arjuna asks the obvious next question – what are signs of a person who has transcended the three gunas?

Shri Krishna replies  that the one who has risen above is is not impacted/ affected or attached to any of the gunas. Such a person views the entire universe, including his body, as gunas acting upon gunas.

She Krishna further explains that such a person shows complete and utter equanimity towards objects, situations and people at all times. For such a person a clod of earth is as valuable as a piece of Gold since both are useless in getting Moksha. The only thing that such a person cares for is the love of God.

God also explains the practical methods of transcending the gunas. It can be done only through single pointed devotion to God, since God is the abode of nirguna Brahman, the unconditioned and pure eternal essence.

The individual soul has to climb back the same ladder through which creation was done. From the One, to the dual and then to the multitude is how we have come. We need to climb back in reverse-from the multitude to the dual and then to One beyond all creation. We need to detach from Prakriti and attach ourselves to God. That is the way back.

To succeed we have to be detached from the indulgences of Prakriti and be equanimous in the face of any kind of situation whether painful or pleasurable, or whether honorable or humiliating When such a calm state is achieved naturally and without coercion, the seeker moves beyond the Gunaas effortlessly and quickly find liberation. Such a person treats all-whether friend or foe, whether useful or useless with equality and such a person also renounces the sense of doer ship in his actions. Such a person does only what is his duty and not for his own sensory gratification. And the work he does to live in this world is only for the purpose of paying his dues and not be a burden on others.

Once a person moves beyond the Gunaas, he is able to discern that only the gunas are acting through his body, not God and that God-the Originator stands far beyond the purview of the Gunaas.

Since such a person loves only God and is devoted only to God, that person is no longer interested in the modes of actions or in the games of Prakriti.

God says that such a person is quickly realized/ liberated and merges back into the formless Brahma-Nirguna.

Gita Saar, Chapter - 13

Gita Saar, Chapter – 13

Gita Saar, Chapter – 13

(Aadishri Arun)

Gita-Saar-Chapt - 13

 

The Bhagwat Gita is the text in which God explains the fundamental logic of the paths towards liberation.

But before we discuss the paths to liberation, we have to ask an important question-Who is the one who seeks to travel the path to liberation?

Who is the ‘I’ that wants to reach Godhead?

These are some of the questions that are discussed and clarified in chapter 13.

 

 

The chapter starts with God clearly stating that what we think we are (The I) actually consists of two different entities.  The first is our body field, also called the Kshetra- It being the tool through which we look at the manifestations of Prakriti and the second part of us is the actual being who sits inside us and looks at Sansaar through the capacities of the body field. This viewer is the real us and is called the Kshetrajana by Lord Krishna.

 

 

The person who is able to distinguish between these two things -the body field (Kshetra) and the viewer of the field(Kshetrajana), that person is the one who is the possessor of true knowledge.

God further describes the nature of the Kshetra and the nature of the Kshetrajana. He describes the Kshetra as the complex flux that is always manifesting and  unmanifesting itself as per the laws of cause and effect and God also describes the glories of the Kshetrajana-the one who witnesses the play of the Kshetra.

 

 

The truth about the field and the viewer of the field has been the subject of study of the sages since time immemorial and is described in various spiritual texts such as the Brahmasutras and is also constantly chanted in vedic hymns This is because this truth is a key knowledge to be gained if success has to be reached on the spiritual path.

 

By understanding the difference between the body, the mind, the soul and the Super soul, the being can reach the highest levels of God realization since this discernment is necessary for success. On the other hand, if one does not know this difference, then one can get easily seduced by the manifestations of Prakriti and remain forever lost in the flux of Sansaar.

 

 

Lord Krishna explains the concept of Kshetra further. He says that the Kshetra is made up of the five senses; the organs of action; the mind, and the undifferentiated energy from which all these evolve. It is within this body field that one finds the source of desire, aversion, pleasure, pain, intelligence, and will. And this body interacts wth Sansaar and provides the viewership to the one who who sits within each particular body. The one who understands that he is not any of these bodies(fields) but is actually the viewer of these fields, finds his true nature and achieves freedom.

 

Those who find the the true path, become devoted not to their one temporary body, but to their inner viewer.  What Prakriti shows such a person, as per his fate, it is viewed by such an advanced soul with interest and gratitude but never with a sense of ownership. Such people are full of gratitude about their lives and are full of inner-strength and control, since they are not obsessed with indulging in the specific, ever changing sense objects that their particular body-field provides on a daily basis.

 

Freedom from the body also means freedom from the vagaries of birth, suffering, old age, disease and death.

God further explains the difference between Prakriti and Purusha by saying  that Prakriti is the matter from which all fields(bodies) emerge, while Purusha is the formless thread of the soul’s energy that is required to bind the body field together in a sensible legible way. Without the Kshetrajana’s anchor, the endless flux of Maya cannot form legible Kshetras-body fields and creation falls apart.

It is only by being together that the Kshetrajana and the Kshetra weave the quilt of life, with Prakriti being the agent and cause/ effect of every action, and Purusha being the viewer and experiencer of all dualities.

Because the Kshetra and the Kshetrajana are intertwined to create life, it is easy to confuse the two.

Thus if you identify more with the Kshetra-the body field, then you will be immersed in Sansaar and always overwhelmed by the experience of life but If you identify with the Kshetrajana, then you will go towards the origins of creation.

Lord uses the word ‘Self’ to distinguish that soul which is independent from the body and which witnesses the ebbs and flows and dramas that Prakriti constantly creates.

While the body is simply a function of  prakriti, absorbing the remnants of karma of the self for the next round of the sansaric cycle, the supreme ‘Self’ is without a beginning, undifferentiated and deathless. It cannot be tainted, unlike the body. It might be veiled in Maya, but it can never be distorted by the experience of Maya.

The person who lives more in the self has the following qualities towards the world-Dispassion, absence of excess pride, non violence, uprightness,equipoise in all kinds of circumstances, detachment and gratitude for the life he has. Such people are also deeply attached and devoted to God or the Creator in whatever form they believe in. Such people see God in everything that they see in the world.

This attitude of seeing God in everything is declared as knowledge and the opposite is called Ignorance.

This is the knowledge that liberates a person from Sansaar and attaches him to God.

In chapter 13 further, Lord Krishna describes the nature of the supreme Brahma The supreme Brahman is called neither SAT nor ASAT. That is neither being nor non-being. The supreme being is also described as the progenitor of Purush and Prakriti as well.

The supreme Brahma has multiple hands and feet, endless mouths, eyes, ears,heads and bodies in all directions and it pervades the entire universe. The descriptions given above are limited but the actual supreme Brahma is beyond even these vast descriptions. The supreme Brahma is the base of all creation but it is far beyond the extents of creation. It is the Beej mantra of all things and it is the Beej mantra of the Beej mantra. Although sensing everything, it is without any senses. Although unattached to everything, it is the sustainer of all things and although attribute less it still enjoys the Gunaas through the three modes of Prakriti.

It exists within and outside all creation and within and outside all moving and all still things. It is incomprehensible to us and stands apart from us apart even though it is within us as well. It is like space that pervades all but which remains untainted by all it contains.  It creates the universe(s) by taking on the limited role of Brahma, its sustains the worlds by taking on the limited form of Vishnu and it destroys the world by taking on the limited form of Rudra. Needless to say that it is actually far beyond the purview of all the Gods.

It is the light of lights, the goal of all goals and most fundamental knowledge.

And it is the only thing worth knowing in this universe.

Chapter 13 thus discusses three things. The Kshetra, the Kshetrajana and the most fundamental of all knowledge, which when attained grants realization.

Lord Krishna further says that not only is the supreme Brahma beginingless and endless in its attributes, even Purush and Prakriti-the first step in creation are also beginingless and endless. The cosmic dance of creation and destruction happens over and over again by various combinations of Purush and Prakriti and the Purush sitting in the body experiences the various creations of Prakriti and experiences the pain and pleasure of all dualities. So attached does the individual soul (Jeevatmaa) become with the experiences it gets, it constantly wants to experience more of it and it chases these creations through life after life and this is what causes the soul to take rebirth in pious and evil wombs.

And yet the soul inside each body is essentially the same as the supreme Brahma

The person who comes to realize this fact achieves Moksha even though he lives and experiences this world as a normal person.

God then further lists in chapter 13,  the various methods by which a person may come to realize the nature of the supreme Brahma and the nature of creation as well.

God says that it can be done by meditation on the supreme spirit and by inquiry through ones intellect.

It can be done by following the path of knowledge-Gyaan yoga

It can be done by practicing the path of action without selfish motive

And even if a person is dull-witted, but if he faithfully practices the true teachings that have been given to him, such a person, reaches God-head.

The chapter ends by Lord Krishna saying that true seeing requires the viewer to see the supreme Lord in everything, even in those things that are perishable or those things that are inanimate.

If a person reaches this level of true vision, that person starts to see himself in all things and at the same time starts to see all things within himself.

Such a person essentially reaches Godhead and then forever resides in the supreme Brahma.