whatever object or being a man thinks of at the time of his death or departure from the body, that alone does he attain

yum yum vaapi smaranbhaavam tyajatyante kalevaram

tam tamevaiti kaunteya sadaa tadbhaavbhaavitah (Gita 8/6)

O Kaunteya (Arjuna), whatever object or being a man thinks of at the time of his death or departure from the body, that alone does he attain, being ever absorbed in its thought. (in other words he takes birth in those wombs) (Gita 8/6)

A being is reborn in the body he thinks of at the time of death. As is his nature, he thinks accordingly at the time of death. As a man tending to a pet dog thinks of it at the time of death, he is born as a dog. As the programme broadcast from a particular radio station is received at a particular wave-­length and then spreads in the form of sound, the thought of a dog with which he has been connected is caught by him somehow. The soul with subtle and causal bodies enters the body of the dog via water, air (breath) or food etc. Thereafter, it enters the body of a female dog and takes birth as a puppy at the appropriate time.

This can be explained with the help of an illustration. A person goes to a photographer and requests him to take his photograph. The photographer advises him to keep a smiling face without any movement. But when the photographer asks him to be ready, a fly sits on his nose and so he moves his facial muscles to get rid of that fly. The result is that in the photograph he appears with a distorted face. In the same way, a man is reborn according to his thoughts at the time of death.

As far as the time to take a photograph is concerned, we know it before hand, but we do not know the time of death. So, by purifying our nature and thoughts, we should be ever alert and think of Him at all times (Gita 8/5, 7).

In this directive of the Lord is seen His justice, as well as mercy. Generally, justice and mercy (compassion) seem incompatible, because if there is justice, there cannot be compassion (mercy), while having mercy, justice cannot be done. The reason is that in doing proper justice there is no leeway, but in mercy, concessions are made. As such, this rule is applicable to ordinary unkind human beings, not to the Lord, as He is the most gracious One, and is a disinterested friend of all beings, (Gita 5/29). So, all His ordinances and rules are full of justice and mercy.

Whatever being a man thinks of at the time of death, he acquires the same form on rebirth. If he dies thinking of a dog, he is reborn as a dog. This is God's justice. But He has given freedom of choice to man, to think either of a dog or of a man, or of God, and this is His mercy. A man can attain God, simply by thinking of Him, as he can obtain the body of a dog, by thinking of it. If a man starts thinking of God's justice and compassion, he will be attracted towards God alone.

It is a sin', even knowing this a man commits sin.

Gita 3-38
Link: — `It is a sin', even knowing this a man commits sin. What is the reason that this knowledge does not help? The Lord explains in the next two verses.

dhumenavriyate vahni, yathadarso malena ca
yatholbenavrto garbhas, tatha tenedam avrtam

"As fire is covered by smoke, as a mirror by dust, as an embryo is enveloped by the womb, so is this knowledge concealed by desire." 38

Comment: —

`Dhumenavriyate vahnihÌ£' — As fire is covered by smoke, so is this knowledge, (discrimination) covered by desire.

Discrimination is revealed in the intellect. There are three divisions of intellect—of the nature of `goodness' (Sattvika), of `passion' (Rajas) and of `ignorance' (Tamas). The intellect by which one knows, what ought to be done and what ought not to be done is of the nature of `goodness'. The intellect, by which one wrongly understands, what ought to be done and what ought not to be done is of the nature of `passion', while the intellect by which one sees all things in a perverted way (contrary to the truth) is, of the nature of `ignorance' (Gita 18/30—32). When desire is born, even the intellect of goodness (Sattvika) is covered by desire, as fire by smoke, then the intellect of the mode of passion (Rajas) and ignorance (tamas) will definitely be covered by it, of which there is no doubt.

As soon as, a desire is born, one's spiritual path is covered with its smoke. If it is given scope for enhancement, it makes the path totally dark. By thinking that the desired objects are deserting us constantly, we can destroy desires.

We have desire to acquire the worldly objects, because these appear to be beautiful and charming. The desire veils our discrimination, which is a privilege of human birth. Just as, fire can burn even when it is covered with smoke, so can discrimination work, if a man becomes alert and cautious, as soon as desire is born. A man can get rid of desire at the outset, by thinking of the kaleidoscopic and transitory nature, of the worldly objects etc., which he wants to acquire.

`Yathadar´so malenaca'—When dirt accumulates on the surface of a mirror, it cannot reflect an object. Similarly, the dirt of desire, covers knowledge (discrimination), and an aspirant cannot decide what he ought to do and what he ought not to do. Because of desire, he hankers after worldly pleasures and prosperity, and he has a downfall. This is the second stage of desire.

An aspirant should realize that it is not a thing, but its proper use which is significant. So, instead of having a desire to acquire more and more, he should think to make a proper use of it. Moreover, he cannot acquire objects merely by desire.

The less importance he will attach to the worldly objects, the more importance he will attach to God. When he stops attaching importance to the worldly objects altogether, he will realize God and desire will be totally eliminated.

`YatholbenavrÌ£to garbhah'—When, dirt accumulates on the surface of a mirror, even though it does not reflect a face, yet it can be known that it is a mirror. But when an embryo is covered by the womb, it cannot be known, whether the child is male or female. Similarly, knowledge (discrimination) is, so much veiled at this third stage, that he totally forgets his duty and his desire is intensified.

If desire is not satisfied, it gives birth to anger. From anger arises delusion; from delusion there is destruction of discrimination; from destruction of descrimination one does not do, what ought to be done, but indulges in evil acts, such as falsehood, fraud, dishonesty, injustice, oppression and other sinful acts. The Lord does not want to call such people, human beings (men). Therefore, the Lord while describing such people, in the sixteenth chapter (from the eighth to the eighteenth verses), has not used any such word which stands for human beings. The Lord has called the people, who have heaven as their goal, `Kamatmanaḥ' (desire incarnate) (Gita 2/43), because they are the embodiments of desires. Having identified themselves with desires, they hold that there is no higher aim than the gratification of desires (Gita 16/11).

[When desires are strengthened, a man totally forgets, that the real aim of human life is God-realization. But if due to past influences or good company, or any other factor, he comes to know the real aim of human life, he can attain salvation or God-realization.]

`—In this verse, the Lord has given three illustrations, pertaining to the covering of discrimination by desire. It means that discrimination is covered by desire, in three stages. But those who hold that desire is the cause of happiness, and so depend on it, cannot renounce it (desire), while aspirants who practise spiritual discipline, know it in its reality and can root it out.

The Lord here, has described the three stages of desire, so that a aspirant may kill the enemy, in the form of desire, as directed by Him, in the forty-first and forty-third verses of this chapter. In fact, desire crosses the first two stages so quickly, that a man cannot perceive these phases. Then desire leads him, to all sorts of sins and sufferings. Therefore, an aspirant should not allow a desire to arise through discrimination. But if it is born, it should be renounced either in the first or the second stage, it should not be allowed to reach the third stage.

From "The Bhagavad Gita - Sadhak Sanjivani" in Hindi by Swami Ramsukhdasji