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Sunday, April 7, 2013

Biography Of Albert Einstein


Albert Einstein was born in Germany. He was a great physicist from America and a Nobel laureate. Einstein gained worldwide fame as he created extraordinary theories related to relativity and for his suggestions and premises that are related to the light’s particle nature. Einstein is one of the most renowned physicists of the twentieth century.

Einstein was born on 14th March, 1879 in Ulm, Germany. He spent his teenage years in Munich with his family. He and his family had an electronic equipment store. Einstein was not talkative in his childhood, and till the age of three, he didn’t talk much. But as a teenager, he had great interest in nature and had aptitude to comprehend tricky and complicated theories of arithmetic. Einstein knew geometry when he was 12 years old.

Einstein loved to be creative and innovative, therefore he loathed the boring and noncreative spirit in his school at Munich. Einstein left his school at the age of 15, as his family left Germany due to constant failure in their business. His family went to Milan and Einstein spent a year with them. It was then that he decided that, in order to survive, he has to create his own way out. He studied his secondary school from Switzerland and then joined Swiss National Polytechnic which was located in Zurich. Einstein didn’t like the teaching method there, so he bunked classes to study physics or play his violin. With the help of his classmate’s notes, he cleared his exams, and in 1900, he graduated. Einstein was not considered a good student by his teachers.

Einstein accepted the job of a professor and worked as an alternate teacher for about two years. He achieved the post of an examiner in the year 1902 in Bern at the office of Swiss patent. Einstein wedded his class mate Mileva Maric in 1903. He had two sons with her but they later divorced. After some years Einstein married someone else.

Early Scientific Publications

University of Zurich awarded Einstein doctorate in 1905 for his thesis on the different sizes and extent of molecules. In order to highlight the importance of physics, Einstein published three theoretical documents which stated the significance of physics in twentieth century. One of these papers was based on Brownian motion which discussed Einstein’s prediction related to the movement of particles that are present in any liquid. Later many experiments supported his predictions.

Einstein’s second publication discussed photoelectric effect. This paper comprised of innovative premises related to the light’s nature. Einstein gave the idea that light under some conditions contains some particles and the energy that a light particle contains is termed as photon. This photon and the radiation’s frequency are directly related. Its formula is E=hu where E is defined as the radiation’s energy and h is a constant defined as Planck’s constant and u is defined as radiation’s frequency. Einstein’s idea was rejected by everyone because it was against the conventional idea which stated that transfer of light energy is an ongoing process.

Robert Andrews, who was an American physicist, was surprised when Einstein’s theory was experimentally proven by him a decade later. Main focus of Einstein was to comprehend the nature of radiations that are electromagnetic. This led to the birth of a theory that will be a mix of light’s particle and wave nature. This theory too was comprehended by few scientists.

Einstein’s Special Theory of Relativity

In 1905, Einstein’s third paper was published. It was based on dynamics of bodies in motion which later was called as the theory of relativity. The nature of radiation and matter and their interaction was the theme of discussion since the era of Newton. The view that laws of mechanics are essential is defined as the mechanical view of world, and the view that laws of electric are essential is defined as electromagnetic view of world. None of the view has been successful in giving a reliable elucidation for the interaction between matter and radiation, that is, the relation between radiation and matter is seen concurrently by the viewer at rest and a viewer travelling at consistent speed.

After observing these problems for a decade, Einstein came to the conclusion that the main problem was in the theory of measurement, and not in the theory related to matter. The main crux of Einstein’s special theory of relativity was the comprehension of the fact that all the dimensions of space and time are dependent on judgments that whether two events those are far off occur together. This hypothesis led Einstein towards the development of a theory which was based on two basic hypotheses: one that laws of physics are identical in all inertial positions. This is called as the principle of relativity. Second postulate is called as the principle of variance, according to this principle; the light’s speed is worldwide stable in a vacuum. Hence, Einstein was capable of providing reliable and accurate explanation of physical actions and measures in varying inertial positions without assuming about the matter or radiation’s nature, or their interaction. Practically, Einstein’s argument was not understood by any one.

Early Reactions to Einstein

Einstein’s work was not appreciated by others, not because it was very tough or difficult to understand, but the main problem that people faced was from Einstein’s viewpoint towards the theories and the affiliation between theory and experiment. Although Einstein believed that the sole foundation of information is experience and practice, he also maintained that scientific theories are developed by physical instinct, and the grounds on which theories are laid cannot be linked to an experiment rationally. According to Einstein, the definition of a good theory is the one that needs least number of postulates for physical confirmation. The innovation in Einstein’s postulates made it difficult for all his colleagues to understand his work.

Not many people supported Einstein. His biggest supporter was Max Planck who was a physicist from Germany. Einstein stayed at the patent agency for 4 years till the time he became famous in the physics society. He rapidly progressed upward in the educational German speaking world. In 1909, Einstein had his first meeting at the Zurich University. He then moved to the University of Prague dominated by German speaking people. He then came back to the Swiss Polytechnic in Zurich in 1912. Eventually Einstein was selected at the Kaiser Wilhelm Institute for Physics in Berlin as the director.

The General Theory of Relativity

In 1907 before Einstein left his job at patent office, he started working on the theory of relativity. He started by defining the equivalence principle which states that the accelerations of the frame of reference is equal to gravitational fields. For instance people while travelling in a lift are unable to make a decision that the force that they feel is felt by the elevator’s invariable acceleration or by the gravitation of the elevator. Until the year 1916, relativity theory was not available. According the general theory of relativity, the connection bodies had been attributed to the forces of gravity, are elaborated as the power of bodies on the space and time dimensions.

On the grounds on general theory of relativity, Einstein gave reasons for the changes in the orbital movement of planets that were not elaborated previously. He also told about the movement of starlight in the surroundings of a huge body like sun. Einstein became famous in 1919, when this prediction of Einstein was confirmed throughout the eclipse of the sun.

For the remaining lifetime of Einstein, he spent most of time to focus on his theory more. The last attempt of Einstein which was the theory related to the unified field was not completely successful, was an effort to comprehend the physical connections that included all weak, strong and electromagnetic interactions. This was all an adjustment of the geometry of space and time.

It was felt by most of Einstein’s classmates that these attempts were wrong. During 1915 and 1930 a new concept was in progress in the field of physics related to the basic trait of matter, also known as the quantum theory. According to this theory light has a dual character; it has the characteristics of both particle and wave, which Einstein previously considered compulsory. Also the uncertainty principle which says that accuracy in the process of measurement is restricted. In addition to this, it consisted of a new denial, at the basic level, of the idea of exact measurement. However, Einstein was not in favor of such ideas and he remained an opponent of these notions till his death.

World Citizen

Einstein became famous worldwide after 1919. He got many awards and prizes. In 1921, different scientific societies throughout the world awarded Einstein the Nobel Prize in physics. Wherever he travelled globally, that became an event. He was always followed by media. Einstein used media to add his views on society and politics.

Einstein supported pacifism and Zionism movement. While the World War I was taking place Einstein was one of the academics of Germany that criticized Germany’s participation in the war openly. He was attacked many times by Germans because of his continuous support toward Zionists and pacifist’s goals. Einstein’s theories including the relativity theory was criticized publically.

Einstein left Germany and went to United States when Hitler gained power. He got a place in New Jersey at the Institute of Advanced Study at Princeton. On behalf of Zionism world Einstein continued his efforts. Einstein had to abandon pacifist because of the danger face by mankind put forward by the Nazi rule in Germany.

Einstein worked together with many other scientists in 1939 and wrote a letter to President Franklin D. Roosevelt, giving the option of making an atomic bomb and the possibility that the government of Germany was planning such route. As the letter was signed only by Einstein, helped in building the atomic bomb although Einstein had no participation in the whole work process and he was unaware about it.

Einstein participated actively in the international disarmament cause after the war. Einstein maintained his support with Zionism but he rejected the offer to become the president of Israel. In late 1940’s in US Einstein emphasized on the importance of making sacrifices to safeguard the freedom of politics. Einstein left this world on 18th April, 1955 in Princeton.

Some of Einstein’s efforts have been considered impractical. Einstein’s proposals had been very well managed and nicely planned and just like his theories that seemed motivated by the intuition of sound which comprised of wise and cautious observational assessment. Einstein was interested in politics and social issues too but it was science that really caught his interest and he believed that it was only the universe’s nature that mattered in the end. Relativity was found in his writings. He wrote, The Special and General Theory , About Zionism, Builders of the Universe, Why War?, The World as I See It, The Evolution of Physics and Out of My Later Years in the years 1916, 1931, 1932, 1933, 1934, 1938 and 1950 respectively. In the year 1987, Einstein’s papers had begun to get published in multiple volumes.

BhagavadGita FinalPart

LIBERATION THROUGH RENUNCIATION

Arjun said: I wish to know the nature of Samnyaas and Tyaag and the difference between the two, O Lord Krishn. (18.01) 

Definition of renunciation and sacrifice

The Supreme Lord said: The sages call Samnyaas (Renunciation) the complete renunciation of work for personal profit. The wise define Tyaag (Sacrifice) as the sacrifice of, and the freedom from, a selfish attachment to the fruits of all work. (See also 5.01, 5.05, and 6.01) (18.02) Some philosophers say that all work is full of faults and should be given up, while others say that acts of sacrifice, charity, and austerity should not be abandoned. (18.03) 

O Arjun, listen to My conclusion about sacrifice. Sacrifice is said to be of three types. (18.04) Acts of service, charity, and austerity should not be abandoned, but should be performed because service, charity, and austerity are the purifiers of the wise. (18.05) Even these obligatory works should be performed without attachment to the fruits. This is My definite supreme advice, O Arjun. (18.06) 

Three types of sacrifice

Giving up one's duty is not proper. The abandonment of obligatory work is due to delusion and is declared to be in the mode of ignorance. (18.07) One who abandons duty merely because it is difficult or because of fear of bodily affliction, does not get the benefits of sacrifice by performing such a sacrifice in the mode of passion. (18.08) Obligatory work performed as duty, renouncing selfish attachment to the fruit, is alone to be regarded as sacrifice in the mode of goodness, O Arjun. (18.09) One who neither hates a disagreeable work, nor is attached to an agreeable work, is considered a renunciant (Tyaagi), imbued with the mode of goodness, intelligent, and free from all doubts about the Supreme Being. (18.10) Human beings cannot completely abstain from work. Therefore, one who completely renounces selfish attachment to the fruits of all work is considered a renunciant. (18.11) The threefold fruit of works --- desirable, undesirable, and mixed --- accrues after death to the one who is not a Tyaagi (Renunciant), but never to a Tyaagi. (18.12)

Five causes of an action

Learn from Me, O Arjun, the five causes, as described in the Saamkhya doctrine, for the accomplishment of all actions. They are: The physical body, the seat of Karm; the modes (Gunas) of material Nature, the doer; the eleven organs of perception and action, the instruments; various Praanas (bioimpulses, life forces); and the fifth is presiding deities (of the eleven organs). (18.13-14) These are the five causes of whatever action, whether right or wrong, one performs by thought, word and deed. (18.15) Therefore, the ignorant, who consider one’s body or the soul as the sole agent, do not understand due to imperfect knowledge. (18.16) One who is free from the notion of doership and whose intellect is not polluted by the desire to reap the fruit --- even after slaying all these people --- neither slays nor is bound by the act of killing. (18.17) The subject, the object, and the knowledge of the object are the threefold driving force (or impetus) to an action. The eleven organs (of perception and action), the act, and the agent or the modes (Gunas) of material Nature are the three components of action. (18.18)

Three types of knowledge

Jnaan (Self-knowledge), Karm (Action), and Kartaa (Agent) are said to be of three types, according to the Guna theory of Saamkhya doctrine. Hear duly about these also. (18.19) The knowledge by which one sees a single immutable Reality in all beings as undivided in the divided, such knowledge is in the mode of goodness. (See also 11.13, and 13.16) (18.20) The knowledge by which one sees different realities of various types among all beings as separate from one another; such knowledge is in the mode of passion. (18.21) The irrational, baseless, and worthless knowledge by which one clings to one single effect (such as the body) as if it is everything, such knowledge is declared to be in the mode of darkness of ignorance (18.22)

Three types of action

Obligatory duty performed without likes and dislikes and without selfish motives and attachment to enjoy the fruit, is said to be in the mode of goodness. (18.23) Action performed with ego, with selfish motives, and with too much effort, is in the mode of passion. (18.24) Action that is undertaken because of delusion, disregarding consequences, loss, injury to others, as well as one’s own ability, is said to be in the mode of ignorance. (18.25)

Three types of agent

The agent who is free from attachment, is non-egotistic, endowed with resolve and enthusiasm, and unperturbed in success or failure is called good. (18.26) The agent who is impassioned, who desires the fruits of work, who is greedy, violent, impure, and gets affected by joy and sorrow; is called passionate. (18.27) The agent who is undisciplined, vulgar, stubborn, wicked, malicious, lazy, depressed, and procrastinating is called ignorant. (18.28)

Three types of intellect

Now hear Me explain fully and separately, O Arjun, the threefold division of intellect and resolve, based on modes of material Nature. (18.29) O Arjun, that intellect is in the mode of goodness which understands the path of work and the path of renunciation, right and wrong action, fear and fearlessness, bondage and liberation. (18.30) That intellect is in the mode of passion which cannot distinguish between righteousness (Dharm) and unrighteousness (Adharm), and right and wrong action, O Arjun. (18.31) That intellect is in the mode of ignorance which, when covered by ignorance, accepts unrighteousness (Adharm) as righteousness (Dharm) and thinks everything to be that which it is not, O Arjun. (18.32) 

Three types of resolve, and the four goals of human life

That resolve is in the mode of goodness by which one manipulates the functions of the mind, Praan (bioimpulses, life forces) and senses for God-realization only, O Arjun. (18.33) That resolve is in the mode of passion by which one, craving for the fruits of work, clings to Dharm (Duty), Arth (Wealth), and Kaam (Pleasure) with great attachment. (18.34) That resolve is in the mode of ignorance by which a dull person does not give up sleep, fear, grief, despair, and carelessness, O Arjun. (18.35)

Three types of pleasure

And now hear from Me, O Arjun, about the threefold pleasure. The pleasure that one enjoys from spiritual practice results in cessation of all sorrows. (18.36) The pleasure that appears as poison in the beginning, but is like nectar in the end, comes by the grace of Self-knowledge and is in the mode of goodness. (18.37) Sensual pleasures that appear as nectars in the beginning, but become poison in the end, are in the mode of passion. (See also 5.22) (18.38) Pleasure that confuses a person in the beginning and in the end as a result of sleep, laziness, and carelessness, is in the mode of ignorance. (18.39) There is no being, either on the earth or among the celestial controllers (Devas) in the heaven, who can remain free from these three modes (Gunas) of material Nature (Prakriti). (18.40) 

Division of labor is based on one’s ability

The division of labor into the four categories --- Braahman, Kshatriya, Vaishya, and Shudr --- is also based on the qualities inherent in people’s nature (or the natural propensities, and not necessarily as one’s birth right), O Arjun. (See also 4.13) (18.41) Intellectuals who have serenity, self-control, austerity, purity, patience, honesty, transcendental knowledge, transcendental experience, and belief in God are labeled as Braahmans. (18.42) Those having the qualities of heroism, vigor, firmness, dexterity, steadfastness in battle, charity, and administrative skills are called Kshatriyas or protectors. (18.43) Those who are good at cultivation, cattle rearing, business, trade, and industry are known as Vaishyas. Those who are very good in service and labor type work are classed as Shudras. (18.44)

Attainment of salvation through duty, discipline, and devotion

One can attain the highest perfection by devotion to one’s natural work. Listen to Me how one attains perfection while engaged in one’s natural work. (18.45) One attains perfection by worshipping the Supreme Being --- from whom all beings originate, and by whom all this universe is pervaded --- through performance of one’s natural duty for Him. (See also 9.27, 12.10) (18.46) One’s inferior natural work is better than superior unnatural work even though well performed. One who does the work ordained by one’s inherent nature (without selfish motives) incurs no sin (or Karmic reaction). (See also 3.35) (18.47) One’s natural work, even though defective, should not be abandoned, because all undertakings are enveloped by defects as fire is covered by smoke, O Arjun. (18.48) The person whose mind is always free from selfish attachment, who has subdued the mind and senses, and who is free from desires, attains the supreme perfection of freedom from the bondage of Karm by renouncing selfish attachment to the fruits of work. (18.49) 

Learn from Me briefly, O Arjun, how one who has attained such perfection (or the freedom from the bondage of Karm) attains the Supreme Person, the goal of transcendental knowledge. (18.50) Endowed with purified intellect, subduing the mind with firm resolve, turning away from sound and other objects of the senses, giving up likes and dislikes; living in solitude; eating lightly; controlling the mind, speech, and organs of action; ever absorbed in yog of meditation; taking refuge in detachment; and relinquishing egotism, violence, pride, lust, anger, and proprietorship --- one becomes peaceful, free from the notion of "I” and “my", and fit for attaining oneness with the Supreme Being (ParBrahm). (18.51-53) Absorbed in the Supreme Being (ParBrahm), the serene one neither grieves nor desires. Becoming impartial to all beings, one obtains My Paraa-Bhakti, the highest devotional love. (18.54) By devotion one truly understands what and who I am in essence. Having known Me in essence, one immediately merges with Me. (See also 5.19) (18.55) 

A KarmaYogi devotee attains Moksh, the eternal immutable abode, by My grace --- even while doing all duties --- just by taking refuge in Me (by surrendering all action to Me with loving devotion). (18.56) Sincerely offer all actions to Me, set Me as your supreme goal, and completely depend on Me. Always fix your mind on Me and resort to KarmaYog. (18.57) When your mind becomes fixed on Me, you shall overcome all difficulties by My grace. But, if you do not listen to Me due to ego, you shall perish. (18.58)

Karmic bondage and the free will

If due to ego you think: I shall not fight, your resolve is vain. Because, your own nature will compel you (to fight). (18.59) O Arjun, you are controlled by your own nature-born Karmic impressions (Samskaar). Therefore, you shall do --- even against your will --- what you do not wish to do out of delusion. (18.60) The Supreme Lord, abiding as the controller (Ishvar) in the causal heart (or the inner psyche) of all beings, O Arjun, causes them to act (or work out their Karm) like a puppet (of Karm) mounted on a machine. (18.61) Seek refuge in the Supreme Lord (Krishn or Ishvar) alone with loving devotion, O Arjun. By His grace you shall attain supreme peace and the Eternal Abode (ParamDhaam). (18.62) Thus, I have explained the knowledge that is more secret than the secret. After fully reflecting on this, do as you wish. (18.63) 

Path of surrender is the ultimate path to God

Hear once again My most secret, supreme word. You are very dear to Me; therefore, I shall tell this for your benefit. (18.64) Fix your mind on Me, be devoted to Me, offer service to Me, bow down to Me, and you shall certainly reach Me. I promise you because you are My very dear friend. (18.65) Setting aside all meritorious deeds (Dharm), just surrender completely to My will (with firm faith and loving contemplation). I shall liberate you from all sins (or the bonds of Karm). Do not grieve. (18.66) (The meaning of abandoning all duties and taking refuge in the Lord is that one should perform duty without selfish attachment as an offering to the Lord, and totally depend only on the Him for help and guidance. The Lord takes full responsibility for a person who totally depends on Him with a spirit of genuine self-surrender)

The highest service to God, and the best charity

This knowledge should never be spoken by you to one who is devoid of austerity, who is without devotion, who does not desire to listen, or who speaks ill of Me. (18.67) The one who shall propagate (or help the propagation of) this supreme secret philosophy (of the Gita) amongst My devotees, shall be performing the highest devotional service to Me and shall certainly (attain the Supreme Abode and) come to Me. (18.68) No other person shall do a more pleasing service to Me, and no one on the earth shall be more dear to Me. (18.69)

The grace of the Gita

Those who shall study our sacred dialogue shall be performing a holy act of sacrifice (JnaanYajn, knowledge-sacrifice). This is My promise. (18.70) Whoever hears or reads this sacred dialogue in the form of the Gita with faith and without cavil becomes free from sin, and attains heaven --- the higher worlds of those whose actions are pure and virtuous. (18.71) O Arjun, did you listen to this with single-minded attention? Has your delusion born of ignorance been completely destroyed? (18.72) Arjun said: By Your grace my delusion is destroyed; I have gained Self-knowledge; my confusion (with regard to body and Atma) is dispelled; and I shall obey Your command. (18.73) Sanjay said: Thus, I heard this wonderful dialogue between Lord Krishn and Mahaatma Arjun, causing my hair to stand on end. (18.74) By the grace of (guru) sage Vyaas, I heard this most secret and supreme yog directly from Krishn, the Lord of yog, Himself speaking (to Arjun) before my very eyes (of clairvoyance granted by sage Vyaas). (18.75) O King, by repeated remembrance of this marvelous and sacred dialogue between Lord Krishn and Arjun, I am thrilled at every moment, and (18.76) recollecting again and again, O King, that marvelous form of Krishn I am greatly amazed, and I rejoice over and over again. (18.77) 


Both transcendental knowledge and action are needed for a balanced living


Wherever there will be both Krishn, the Lord of yog (or Dharm in the form of the scriptures (Shaastr)), and Arjun with the weapons (Shastr) of duty and protection, there will be everlasting prosperity, victory, happiness, and morality. This is my conviction. (18.78) 

HARIH AUM TATSAT, HARIH AUM TATSAT,
HARIH AUM TATSAT

This book is offered to Lord Shri Krishn. May

He bless us all with Goodness, Prosperity, and Peace.

EPILOGUE

The Farewell Message of Lord Krishn

Lord Krishn, on the eve of His departure from the arena of this world, after finishing the difficult task of establishing righteousness (Dharm), gave His last parting discourse to His cousin brother Uddhav, who was also His dearest devotee and follower. At the end of a long sermon comprising more than one thousand verses, Uddhav said: O Lord, I think the pursuit of yog as You narrated to Arjun and now to me, is very difficult, indeed, for most people; because, it entails control of the unruly senses. Please tell me a short, simple, and easy way to God-realization. Lord Krishn, upon Uddhava’s request, gave the essentials of Self-realization for the modern age as follows:

(1) Do your duty to the best of your abilities for Me, without any selfish motive, and remember Me at all times --- before starting a work, at the completion of a task, and while inactive. (2) Practice looking upon all creatures as Myself in thought, word, and deed; and mentally bow down to them. (3) Awaken your dormant Kundalini power and perceive --- through the activities of mind, senses, breathing, and emotions --- that the power of God is within you at all times and is constantly doing all the work using you as a mere instrument. Yogiraj Mumtaz Ali says: The one who fully knows oneself as a mere instrument and a playground of mother Nature (Prakriti, mind), knows the Truth. Cessation of all desires by realizing the true essence of the world and the human mind is Self-realization. Paramahams Hariharananda Giri says: God is in everything as well as above everything. So if you want to realize Him, you must seek and see Him in every atom, in every matter, in every bodily function, and in every human being with an attitude of surrender.

The essence of God-realization is also summarized in the four verses of the Bhaagavat Mahaa-Puraan (BMP 2.09.32-35) as follows:

The Supreme Lord Krishn said: O Brahmaa, the one who wants to know Me, the Supreme Personality of Godhead, Lord Shri Krishn, should only understand that I existed before creation, I exist in creation, as well as after dissolution. Any other existence is nothing but My illusory energy (Maya). I exist within the creation and at the same time outside the creation. I am the all-pervading Supreme Lord who exists everywhere, in everything, and at all times.

BhagavadGita Part17

THREEFOLD FAITH

Arjun said: What is the mode of devotion of those who perform spiritual practices with faith, but without following the scriptural injunctions, O Krishn? Is it in the mode of goodness (Saattvik), passion (Raajasik), or ignorance (Taamasik)? (17.01)

Three types of faith

The Supreme Lord said: The natural faith of embodied beings is of three kinds: Goodness, passion, and ignorance (Saattvik, Raajasik, and Taamasik). Now hear about these from Me. (17.02) O Arjun, the faith of each is in accordance with one’s own natural disposition (governed by Karmic impressions). One is known by one’s faith. One can become whatever one wants to be (if one constantly contemplates on the object of desire with faith). (17.03) Persons in the mode of goodness worship celestial controllers (Devas); those in the mode of passion worship supernatural rulers and demons; and those in the mode of ignorance worship ghosts and spirits. (17.04) Ignorant persons of demonic nature are those who practice severe austerities without following the prescription of the scriptures, who are full of hypocrisy and egotism, who are impelled by the force of desire and attachment, and who senselessly torture the elements in their body and also Me who dwells within the body. (17.05-06)

Three types of food

The food preferred by all of us is also of three types. So are the sacrifice, austerity, and charity. Now hear the distinction between them. (17.07) The foods that promote longevity, virtue, strength, health, happiness, and joy are juicy, smooth, substantial, and nutritious. Such foods are liked by persons in the mode of goodness. (17.08) People in the mode of passion like foods that are very bitter, sour, salty, hot, pungent, dry, and burning; and cause pain, grief, and disease. (17.09) People in the mode of ignorance like foods that are stale, tasteless, putrid, rotten, refuse, and impure (such as meat and alcohol). (17.10)

Three types of sacrifices

Selfless service (Seva, Yajn), enjoined by the scriptures and performed without the desire for the fruit, with a firm belief and conviction that it is a duty, is in the mode of goodness. (17.11) Selfless service (Seva, Yajn) that is performed only for show and aiming for fruit, is in the mode of passion, O Arjun. (17.12) Selfless service (Seva, Yajn) that is performed without following the scripture, in which no food is distributed, which is devoid of mantra, faith, and gift, is said to be in the mode of ignorance. (17.13)

Austerity of thought, word, and deed

The worship of celestial controllers (Devas), the priest, the guru, and the wise; purity, honesty, celibacy, and nonviolence --- these are said to be austerity of deed. (17.14) Speech that is non-offensive, truthful, pleasant, beneficial, and is used for the regular study of scriptures is called the austerity of word. (17.15) Serenity of mind, gentleness, calmness, self-control, and purity of thought --- these are called austerity of thought. (17.16)

Three types of austerity

The above mentioned threefold austerity (of thought, word, and deed), practiced by yogis with supreme faith, without a desire for the fruit, is said to be in the mode of goodness. (17.17) Austerity that is performed for gaining respect, honor, reverence, and for the sake of show, yielding an uncertain and temporary result, is said to be in the mode of passion. (17.18) Austerity performed with foolish stubbornness or with self-torture or for harming others, is said to be in the mode of ignorance. (17.19)

Three types of charity

Charity that is given at the right place and time as a matter of duty to a deserving candidate who does nothing in return, is considered to be in the mode of goodness. (17.20) Charity that is given unwillingly, or to get something in return, or to gain for some fruit, is said to be in the mode of passion. (17.21) Charity that is given at a wrong place and time to unworthy persons, or without paying respect to the receiver or with ridicule, is said to be in the mode of ignorance. (17.22)

Threefold name of God

"OM TAT SAT" is said to be the threefold name of the Eternal Being (Brahm). Persons with good (Braahmanic) qualities, the Vedas, and the selfless service (Seva, Yajn) were created by and from Brahm in the ancient time. (17.23) Therefore, acts of sacrifice, charity, and austerity prescribed in the scriptures are always commenced by uttering "OM" by the knowers of the Supreme Being (ParBrahm). (17.24) Various types of sacrifice, charity, and austerity are performed by the seekers of salvation (Moksh) by uttering "TAT" (or He is all) without seeking a reward. (17.25) The word "SAT" is used in the sense of Reality and goodness. The word "SAT" is also used for an auspicious act, O Arjun. (17.26) Faith in sacrifice, charity, and austerity is also called "SAT". Selfless service for the sake of the Supreme is, in truth, termed as "SAT". (17.27) Whatever is done without faith --- whether it is sacrifice, charity, austerity, or any other act --- is called "ASAT". It has no value here or hereafter, O Arjun. (17.28)

BhagavadGita Part16

DIVINE AND DEMONIC QUALITIES

A list of major divine qualities that should be cultivated for salvation

The Supreme Lord said: Fearlessness, purity of the inner psyche, perseverance in the yog of Self-knowledge, charity, sense-restraint, sacrifice, study of the scriptures, austerity, honesty; nonviolence, truthfulness, absence of anger, renunciation, calmness, abstinence from malicious talk, compassion for all creatures, freedom from greed, gentleness, modesty, absence of fickleness, splendor, forgiveness, fortitude, cleanliness, absence of malice, and absence of pride --- these are the (twenty-six) qualities of those endowed with divine virtues, O Arjun. (16.01-03)

A list of demonic qualities that should be given up before spiritual journey can begin

O Arjun, the marks of those who are born with demonic qualities are: Hypocrisy, arrogance, pride, anger, harshness, and ignorance. (16.04) Divine qualities lead to salvation (Moksh); the demonic qualities are said to be for bondage. Do not grieve, O Arjun, you are born with divine qualities. (16.05) 

There are only two types of human beings, the wise and the ignorant

Basically, there are only two types or castes of human beings in this world: The divine, and the demonic. The divine has been described at length. Now hear from Me about the demonic, O Arjun. (16.06) Persons of demonic nature do not know what to do and what not to do. They have neither purity nor good conduct nor truthfulness. (16.07) They say that the world is unreal, without a substratum, without a God, and without an order. The world is caused by sexual union of man and woman alone and nothing else. (16.08) Adhering to this wrong, atheistic view, these degraded souls --- with small intellect and cruel deeds --- are born as enemies for the destruction of the world. (16.09) Filled with insatiable desires, hypocrisy, pride, and arrogance; holding wrong views due to delusion; they act with impure motives. (16.10) Obsessed with endless anxiety lasting until death, considering sense gratification their highest aim, and convinced that sense pleasure is everything; (16.11) 

Bound by hundreds of ties of desire and enslaved by lust and anger, they strive to obtain wealth by unlawful means to fulfill sensual pleasures. They think: (16.12) This has been gained by me today; I shall fulfill this desire; I have this much wealth and will have more wealth in the future; (16.13) that enemy has been slain by me, and I shall slay others also. I am the lord. I am the enjoyer. I am successful, powerful, and happy; (16.14)

I am rich and born in a noble family. Who is equal to me? I shall perform sacrifice, I shall give charity, and I shall rejoice. Thus deluded by ignorance, (16.15) bewildered by many fancies, entangled in the net of delusion, addicted to the enjoyment of sensual pleasures, they fall into a foul hell. (16.16) Self-conceited, stubborn, filled with pride and intoxication of wealth, they perform sacrifice (charity,Yajn) only in name, for show, and not according to scriptural injunction. (16.17) These malicious people cling to egoism, power, arrogance, lust, and anger; and hate Me who dwells in their own bodies and those of others. (16.18) 

Suffering is the destiny of the ignorant

I hurl these haters, cruel, sinful, and mean people into the cycles of rebirth in the womb of demons again and again. (16.19) O Arjun, entering the wombs of demons, birth after birth, the deluded ones sink to the lowest hell without ever attaining Me. (16.20)

Lust, anger, and greed are the three gates to hell

Lust, anger, and greed are the three gates of hell leading to the downfall (or bondage) of the individual. Therefore, one must (learn to) give up these three. (16.21) One who is liberated from these three gates of hell, O Arjun, does what is best and consequently attains the supreme abode. (16.22) 

One must follow the scriptural injunctions

One who acts under the influence of his or her desires, disobeying scriptural injunctions, neither attains perfection nor happiness nor the supreme abode. (16.23) Therefore, let the scripture be your authority in determining what should be done and what should not be done. You should perform your duty following the scriptural injunction. (16.24)