ESSENCE OF BHAGWAT GITA
(Compiled By Air Commodore (Retired) R.K.Singhal )
Compiled by Maharishi Vyas , Gita , like other Vedic scriptures , follows the traditional way of teacher – disciple discussions to remove all doubts and misgivings in the mind of the seeker . During prolonged conversations the teacher and the disciple exchange their view points. The disciple has full freedom and right to accept or not to accept the teacher’s views and values . He opens his mind and freely expresses dissent when doubts engulf him . In Gita , Arjun is a perfect disciple and Bhagwan Shri Krishna , Himself , is the teacher .
Gita was created for removing one’s attachments which hinder in the performance of one’s natural and normal duties . Arjun due to attachment with his near and dear ones did not want to fight them . Shri Krishna completely removed and washed off this delusion from Arjun’s mind . Gita is the essence of all cherished values of Vedic age. It has the main ingredients of all Upnishadic philosophies . It is called Upnishad of all Upnishads .
Historical Background
Hindu Vedic Scriptures - four Veds and Gita, take you to a period before which no other literature in any form existed in the world. The four Veds, Rig Ved , Yajur Ved , Atharva Ved and Sam Ved were created during the vedic period when the people did not know the art of writing . The ancient Veds were based on intuitive human knowledge, extra intelligence and revelation. Serious attempts were made to know - ' what is life’, ' how did it come into being ‘, ' who am I ‘, ' what is the purpose of life’ , ' is life, an empty and meaningless incident ,'is there a mission in life ‘. Veds do not contain empty philosophical hairsplitting .They seek the Truth ( God ) and dwell deeper and deeper into the very source of life in us. Seeking the Truth they go from the gross visible world to the subtlest. The centre source is very subtle and words can not explain it. It has to be experienced, completely detached from the outer world which we know from bodily sense organs .Rishis try to understand how the mind works and how the intellect functions. The enquiry is into the very nature of Reality (Brahma, Parmatma). The Veds suggest technique and hypothesis which the seeker of Truth may adopt.
The entire Veds were in early period handed down from teacher to disciple only by word of mouth. Ved Vyas then at a much later date collected the ' Verses ' from scattered scholars and classified, organised and preserved them in writing .After editing, he compiled them in four volumes .
During the period of Upnishads the population was small. The land was vast. Thick forests and fertile land gave unlimited economic opportunities for every one .Society was ripe with great potentialities. The society had found leisure to think and ask questions. They had the choice to either conquer the world or look inward in depth in man as individual.They took to spirituality and did not pursue outwardly sensual pleasures .The latter recourse was subsequently adopted by Christian civilization. Greeks specialized in the subject of man in society.
Upnishads in their spacious imagination, most scientific spirit of exploration , a gigantic sweep of thought , dug inward into the mind of the individual to reveal the secrets of universe and unraveled the mystery of self within - the immortal soul . Hinduism ( Muslim invaders when they crossed river ‘Sindhu’ , being pronounced as ‘Hindus’ by local tribals even now as they pronounce letter ‘S’ as ‘H’, gave the name Hindu for the people living even beyond and called the country Hindustan ) is not a religion . It is a philosophical way of life and unlike other religions is not an adjunct of socio-political system but is wholly spiritual. Upnishads teachings turn the senses inward, so that human awareness goes beyond the body, the senses and the external environment and the man realizes his inner self, ie , realizes himself as immortal self beyond finite time , space and cycles of births and deaths . Soul only resides in a temporary body. By meditation man penetrates inwardly and leaves behind the body , the senses, the ego and all other non-self elements which being nature's products decay and perish with time .Upnishads discover the techniques of realizing the immortal divine self ( Soul ), the nature of infinite existence , infinite knowledge and infinite bliss . Soul ( Atma ) merges with Parmatma , when one gains enlightenment , ie , when we are able to leave without conscious effort our ego ( I ,Me, Mine etc ) , pleasures and sorrows of senses , all actions good or bed and our mind is one with our Atma , ie , in the sense that mortal self becomes zero and the body just listens and acts as per the dictates of Atma . Soul is then no more chained to the body but is free to utilize the body. One attains eternal bliss.
Ancient Indian sages followed their own teachings and became aware of pioneering quality of their efforts and discovery and its significance for all humanity. Veds and Upnishads have been created by several saints (Rishis) who did not put their names on their creation as they had totally given up their mortal self and ego.
Upnishads are in Verse - easy to memorize. There was no written word in those days. Whatever people could remember, were collected and collated in the form of printed books later. These were not initially books to replace teacher but to help the pupils to understand what the sages explained and taught them verbally. Sometimes Upnishads confuse us as we read them today isolated from the teachings of sages of yore and without their personal experiences and explanations. There are references to ceremonials, sacrifices and worships being followed by society in those early times. In present day environment these may be difficult to comprehend.
The Brahma
The word ' Ved ' is from the root ' Vid ' meaning to know .Thus Ved means ' knowledge ' This knowledge is for ever, immortal and eternal. The theme of Upnishads is ‘ The Brahma ', the Supreme being whose existence is Eternal Truth - an immutable and immortal reality . Brahma is Absolute Truth. He is beyond sound, touch , form and taste . Without Brahma mind can not contemplate on any thing, eyes can not see and ears are unable to hear . It can not be defined in terms of dimensional or other qualities , such as gross or subtle , big or small . The Absolute Truth is without properties , qualities or form . It can not and can never be an object of not only of perception but even of emotions or of thoughts. It can not be comprehended by the mind or appreciated by the intellect. It can not be perceived by sense organs . It is consciousness and absolute bliss .The world ‘ Jagat ‘ which one perceives with life ‘ Jeev ‘ and objects ‘ Prakriti ‘ was one infinite whole before creation . This universe is nothing but Brahma .This Brahma , which is the cream of Upnishads , is above cause and effect . . It is every where – within and without .
One experiences Brahma when the mind is fully merged in the contemplation of Brahma and all other thoughts have been totally eliminated . This is the declaration of Upnishads . The quest of truth is to be done no where other than in the sacred sanctum of ones own self . Sant Kabir’s saying , “Jaise til mein tel hai , jyon chakmak mein aag , tera Sain tujh mein hai , tu ag sake to ag ‘ – meaning – ‘ like sesame seeds contain the oil and fire is hidden in flint stone your God is within you , realize Him if you can .’
He who has realized his oneness with the entire world and sees his own ‘self ‘ as the ‘ self ‘ in all , will no more be affected by sorrows and desires . He has nothing to gain or aspire for from the world of objects .
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Shri Krishna declares three great truths of life :-
(1) Soul/spirit is eternal, deathless and indivisible .
(2) Body is transient. It perishes .
(3) Swadharma ( ones natural vocation or duty ) is essential and inescapable . It can not be thrust aside .Life is to be lived for the fulfillment of Swadharma
Having enunciated the basic principles of life Gita tells us how to bring these truths into practice . Gita’s skill lies in solving this great problem . “ Yoga” is the name of the art or process or technique by which these principles can be put into practice in actual life .”Sankhya” means principles ( Sidhant ) and theory ( Shastra ) .
Gita tells us to act and perform our duties without expecting the fruit ( Returns ) . Dedicate the fruit of your actions to God .Do not think that you have a right to fruit . Generally people wish to enjoy fruits of their actions . If fruit is denied they would not act at all .Gita’s attitude of mind is different . Action means following your natural and true vocation , ie , Swadharma . During Vedic period actions were limited . There were no shortages of any kind . People spent most of their time in prayers . Actions are for the benefit of others and not for self. If one feels that he has a duty towards God and acts without desire and with dedication he will feel joy and fulfillment while doing actions and not in their fruits .There is in the action itself a joy which you can not find in the fruit .Take your mind away from fruit .Only concentrate on the performance of your Swadharma. Child plays for the joy of playing . Benefit of exercise comes of its own . Gita says perform your duty without bothering about the result ( renounce the fruit ) .This should be the way of life and your attitude towards life –‘ Nishkam Swadharma Acharan’ , ie , action without attachment and desires .
For performing desireless actions { Nishkamta ) in Swadharma some thing more is necessary . Swadharma is not for yourself . It is not eating , sleeping or drinking . It is beyond these . One has to control and conquer craving ( Kam ) , anger ( Krodh ) , ego ( Mad or Ahankar )and greed (Lobh ). For Nishkam actions ( Karma ) ,there has to be no attachment to results .One should not retain even a desire ( Vasna ) for ‘Moksh’ ( ie, attain ultimate freedom from actions - absolute salvation – freedom from births and rebirths for a very long time ) .This is possible when your mind is pure , serene , at peace and calm . All actions which are done to purify the mind , Gita calls ‘ Vikarm’
When pure mind gets totally absorbed in Swadharma with wholehearted unstinted support of the intellect and acts in complete unison with the body , the action becomes ‘ Akarm’ , ie , one has achieved inaction in action .These desireless actions leave no residue of either sin ( Pap ) or virtue ( Punya ) . There is no pleasure ( Sukh ) or pain ( Dukh ) .One does not feel any stress or strain in his actions .Mind remains calm , quiet steady and blissful .Actions are performed so naturally and effortlessly that you do not feel them as though you wrote them on a slate and rubbed them out .
Sun’s radiation of heat and light is so natural to it that it does not even feel that it is performing any action . It is its Swadharma . ‘Akarm’ is such that all actions of the seeker ( Sadhak )become so natural and Godly that he does not feel any effort or that he has even performed - inaction in action . His bodily organs of perception and action ( Indriyas ) get used to this natural way of life . Sant Kabir could ridicule both Hindus and Muslims with equanimity – “ Kankar pather jod ke Masjid lai chinay , ta chadh Mulla Bagh de kya behra hua Khuday “ . Can any one dare say so even at this time .Hindus as a tolerant society have generally accepted criticism . Sant Kabir’s sayings were accepted as his actions were selfless , being a Godly and enlightened person
In a nutshell , Gita tells us that let our self ( I , Me , Mine , ego etc ) disappear from our minds for ever unawares , effortlessly and naturally . ( Swatah ) . Knowingly self can not be shed off as mind is aware it owned it . Gita also suggests ways and means to achieve this state .Our actions then become Godly as we become one with the God having completely surrendered to Him – enlightened .
To attain this state one has to be of steadfast mind ( Stith Pragya – Sthir Budhi ) . Stith Pragya being is the ideal man of Gita . Mind can not be steadfast unless it has self control ie , ‘Sanyam’ . Self control means that all organs of perception and action ( Indriyas ) are effectively in full control of the mind which itself is fixed in soul ( Atma ). Stithi Pragya reins the ‘ Indriyas’ and guides them into action ( Karma Yog ) , ie. performance of Swadharma .
The state of ‘Akarm’ has two aspects . In ‘ Karma Yog’ you feel that you are not working at all while you are actually working day and night unawares. In the other, ‘ Sanyas’
( Which is freedom from all actions and attachments), you are working all the time with your mind and intellect though not working physically . For example our Maharishis meditated ,contemplated ,thought , analyzed and taught philosophies of life to disciples and created scriptures, such as Veds , Purans , Gita etc for the upliftmennt of their fellow beings effortlessly . They even delved deeply into the matter of not only mental but physical well being of human beings through Yoga and Ayurved . They suggested all round improvement of human mind and body to ultimately become one with the God ie. Godly.
All this was achieved through actions unawares, without attachment, selflessly and naturally. Their minds bodies and intellects acted in unison. In short they did not know that they were acting all the time. This is inaction in action.
In the state of perfection (One has completely surrendered to God in mind , body and intellect ) ‘ Karma Yog’ and ‘Sanyas’ are same . The whole matter of ‘Karma Yog’ and ‘Sanyas’ is that both are exalted . Idea of ‘Sanyas’ is most holy and beautiful. It is an idea of shining splendor – highest ever point reached by intellect.
Krishna says that from the point of view of the seeker after perfection ‘Karma Yog’ is better than ‘Sanyas’ . It is easier to act and is effortless. But for the ‘Sidh ‘( The perfect one ) who acts while being inactive , ‘Sanyas’ is possible. Action through inaction is a riddle beyond the comprehension of the seeker . Janak was a ‘Karma Yogi’ His disciple Sukhdev was a ‘Sanyasi’. Janak was a disciple of Yajnavalkya, who was a ‘Sanyasi’.
One has to understand that ‘Karma Yogi’ and ‘Sanyasi’ are same in perfection and state of ‘Akarm’ . With knowledge (Gyan ) ,’Karma Yog’ and ‘Sanyas ’ become identical . ‘Karma Yog ‘is both the path and goal whereas ‘Sanyas’ is only Goal ( Nishtha ) – the ultimate state .
Later in the 12th chapter Gita stresses on ‘Sagun’ ( God with form ) rather than the ‘Nirgun’ ( God without form ). In ‘Sagun’ mind and senses are fully engaged while in ‘Nirgun’ all senses remain inactive. In ‘Nirgun’ mind wanders and one has to meditate. It is difficult . ‘Sagun’ is easier for the seeker as he sees God’s form . He is frightened with ‘Nirgun’. In ‘Sagun’ devotion the seeker’s mind remains engaged in rituals ( Pooja , Arti etc )and he utilizes the senses for blissful acts .
6th Chapter
Man’s inward growth is complete when with practice Karma, Akarm and Vikarm become one. In the fifth Chapter Karma and Sanyas become one. For the improvement of life, concentration and purity are essential .Even in his brief life man can feel the bliss of God. There are various ways of achieving inward growth for ones improvement such as ‘Dhyan Yog’ (meditation) , ‘Bhakti Yog’ (faith or devotion) , ‘Gyan Yog’ (knowledge , inquiry) ,’Gun Vikas’ (development of personality), ‘Atma-anatma Vivek’(discrimination between Soul and Non-soul) etc.
This Chapter deals with ‘Dhyan Yog’,ie , concentrated meditation as a means of achieving inward growth . It has three salient points :-
(1) Deep and single-pointed concentration of mind.
(2) Steadfastness of mind and setting bounds or limits in ones life .
(3) View world around with compassion and equanimity .
For concentration it is essential to control the mind from going astray. Disciplining of ones life is necessary to achieve steadfastness of mind. All actions should be well measured, balanced , and within limits for the good of others . One should view the world around with compassion and equanimity. These three comprise ‘Dhyan Yog’. One masters these with practice and detachment. One has to practice thinking piously. All thoughts have to be pure .This is a purely constructive procedure whereas detachment (‘Vairagya’) is destructive by nature. For attaining detachment one has to clear his mind and throw out all impure thoughts and worldly attachments. These have to be destroyed completely .One has to make a firm resolve. Gita says that one has to raise himself by his own effort .He should have high ambitions to rise and reach the heavens. He should not lie helpless in human body .One has to make all efforts and resolve to approach God.
7th Chapter
This chapter deals with devotion (‘Bhakti’) and faith .Through devotion one can taste the true joy .To attain purity of mind many ‘Vikarm’ are prescribed , such as sacrifice , donation (‘Dan) , prayer ( ‘Jap’) ,and penance (‘Tap’) , meditation , concentration of mind etc . One who treads the path of righteousness will never come to grief .Devotion is essential for all efforts . God has described the secrets of creation of the Universe by His ‘Maya’ , ie , the power of God , His art and skill of His hand . The soul (‘Atma’) or spirit the living (‘Jiv’) and non-living (‘Prakriti’ or nature ) are of the same kind and substance. Out of these materials God through ‘Maya’ has created the multi-coloured Universe . Because of attachment (‘Moh’) we see the soul , living and non-living differently –not as one and the same .
Through devotion and faith one can see through ‘Maya’ and understand God .In this chapter God has given a new meaning to ‘Vikarm’. Devotion and faith are ‘Vikarm’ . Devotion (’Bhakti’) is of three kinds :-
(1) “Sakam Bhakti’- through heart – praying for some expectation.
(2) ‘Nishkam Bhakti’ - devotion without any interest or attachment . Approaching God through ‘Vikarm’.
(3) The Seer or Perfect Devotion –completely detached devotion . He sees God everywhere and in every thing . He sees in every one , nothing but God .
Devotion or ‘Bhakti’ leads to an endless , boundless bliss and joy .
8th Chapter
During life time , human mind is conditioned by experience both good and bad and learning through examples set by others . Tendencies get set in the mind by repeated experiences and actions . Major events and distinct actions leave deep impressions on mind while others fade away . Lasting impressions are ‘Sanskars’. Good ‘Sanskars’ are created by noble thoughts and good deeds . Evil tendencies should not enter the mind . For this , mind should be free from desires and one should constantly pray to God .
9th Chapter
Gita tells us that god is in every being and every where - whether live or inert . God is omnipotent and omniscient .Doors of ‘Moksha’, ie , attainment of ultimate freedom or salvation from actions are open to all . Human beings have no exclusive right on ‘Moksha’. It is equally open to animal world – ‘Moksha’ is not dependent on wisdom or ‘Karma’ (actions). Simple devotion (‘Bhakti’) is enough . Renounce the fruits of our actions to God – dedicate to Him , such that the fragrance of fruit or the desire for it may not touch your mind . Here God beautifully combines action ( ‘Karma Yog’) and devotion (‘Bhakti Yog’) . You become one with the God through devotion .
10th Chapter
God is unborn and eternal .He is present every where . There is no place where He does not exist . manifold manifestations of His being , ie , the one in Many is called ‘Vibhuti Yog’ in Gita - pervasiveness and immanence in all objects .Shri Krishna tells Arjun , “I am the source of all things . Beyond Me there is nothing . I am omnipotent , omniscient and omnipresent .”
Arjun asks , “ How do I meditate so that I may know ‘You’” . Krishna says, “ I am seated in the hearts of all beings . I am the beginning , the middle , and also the end of beings . I am the mind and I am the intelligence among all living beings . I am the consciousness ( ‘Chetna’) among conscious . ‘Chetna’ functions through intellect (‘Budhi’) . I am every where . Worship me .
“The right knowledge is gained through meditation upon the infinite nature of the self .
“He who does actions for me , who looks upon me as the Supreme , who is devoted to me , who is free from attachment , who bears enmity towards none , he comes to me .”
11th Chapter
Once Arjun knew the highest secret concerning self , all delusions vanished and he desired to see Krishna’s ‘Divine Form’ – Cosmic Form – ‘Vishwa Roop’ . Since subtler can not be seen with the perception ( Through Eyes ) given to man , Krishna gives Arjun the Divine Eye (‘Divya Drishti’) , ie , enhances the capacity of the intellect to comprehend . Arjun knew ‘Vibhuti’ ,ie , ‘one in many’ and now he sees ‘many in one’ . He sees the ‘Divine Form’ – the entire Universe compressed and centered in one - including the moving and unmoving in a splendor of thousands of suns – concept of time and space dried up – a fierce form . Krishna says that this form of mine has never been seen before by any other than yourself . Neither study of Veds , knowledge , sacrifices nor by severe austerities can I be seen in this form in the world of men other than yourself . Arjun was delighted having seen what was never seen before , yet he was distressed with fear . He desired to see Him as He was before and sought mercy . Krishna says , ‘ Do not be afraid on seeing this terrible form of mine . With fear dispelled and with gladdened heart behold my former gentle self – in human form’ . He consoled Arjun . Arjun was composed .
Arjun says , ‘who you are so fierce in form . You are the original being. You are imperishable , manifest (‘Sat’) and unmanifest (‘Asat’) . I do not know your purpose’ . Krishna says , ‘ I am the mighty Universe - destroying Time – now engaged in destroying the worlds . Even without you none of the warriors arrayed in the hostile armies shall survive .You are a mere instrument and are advised to act and have no attachment (‘Moh’) . It is I who gets every thing done .’
12th Chapter
This chapter deals with the glory of devotion .There are two kinds of devotees:-
(1) ‘Sagun Bhakt’ , ie , those who worship God with form . He loves God dearly and always thinks of Him . His eyes yearn to see Him , his ears wish to listen His praise and his hand and feet always serve Him .
(2) ‘Nirgun Bhakt’ , ie , those devotees who worship God without form .He is self –reliant , self-controlled , concerned for the welfare of others without self interest and absorbed all the time in the selfless service of the society and so does not seem to think of Him .
Arjun asked Krishna , ‘Which of the above two you like more’ . What reply could Krishna give like the mother who has to part with one of her children prefers the younger who clings to her and is helpless without her , and lets the elder go as he is more self-reliant . Krishna says that ‘Sagun Bhakt’ is dear to me but the ‘Nirgun Bhakt’ is also dear to me . Of the two ‘Sagun’ devotion is much easier . ‘Sagun Bhakt’ utilizes organs of sense and perception (Indriyas ). But to ‘Nirgun Bhakt’ , ‘Indriyas’ seem to be an obstruction or hindrance. He keeps them under control .
‘Indriyas’ have to be kept in discipline and restraint . For this Nirgun and Sagun both are essential and compliment each other. Beginning from Sagun , one has to tread the path to the goal of Nirgun . Nirgun too needs the waters of Sagun to cleanse the subtle impurities of the mind . The two kinds of devotions are well illustrated in Ramayan . Bharat is an example of Nirgun form of devotion and Lakshman that of Sagun form .
Both Sagun and Nirgun take us to the same end . Action and renunciation , ie , Sagun and Nirgun are both the same – leading to the same end . Krishna tells Arjun that it does not matter if you are a Sagun Bhakt or Nirgun Bhakt . But remain a Bhakt , little by little turn your life towards God .
13rd Chapter
Krishna says , ‘Tat Tvam Asi’ , ie , you are not the body , you are soul (atma-spirit) . The body and soul are two distinct things . The body is a means for doing actions . The soul is the master who utilizes the body for actions . The soul would cast aside this body when it becomes useless for work .
Initially soul merely watches all activities of the body as a witness , ie , ‘sakshi’ , it does not give its consent or assent . At this stage it is ‘updrashta’, ie , like a witness watching .
When the soul begins exercising the power of discrimination and analyses right and wrong , it enters the domain of ethics . It does not merely stand aside and watch . It expresses approval from within and gives assent . It ceases to be ‘updrashta’ and becomes ‘Anumanta’ , ie , one who assents and approves.
Now discipline takes the place of self-indulgence when the soul starts on the way of life of morality .The Supreme God does not remain passive any more . He helps and encourages . At this stage Bhakt gives over to the God all the fruits of action .God becomes the ‘Bharta’ , ie , enjoys the pleasures of fruit . The soul reaches the state when through the body , the God enjoys pleasure . He becomes the Bhokta – enjoyer of the fruits . This is the ultimate goal which the seeker reaches through practice of ‘Karma Yog’ and ‘Bhakti Yog’ , ie , action and devotion
Before one can distinguish between body and soul , it is essential to acquire the power to discriminate between truth and falsehood . This discrimination should pervade every fiber of our being . This knowledge should pervade one’s life and flow through one’s heart , ie , you are the soul and not the body .
14th Chapter
We have to remove domination of the body over the soul . For separating the soul from the pains and pleasures of the body, both discrimination (’Vivek’) and self-control are needed . Non-attachment (‘Vairagya’) and renunciation are necessary for self-control ( ‘Nigrah’) .
Human nature consists of three qualities (‘Gun’) . If we separate the body from the soul , it is then essential to separate the soul from these three.
(1) ‘Satwa Gun’ – One should have good qualities and be free from pride and egoism (‘Ahankar’) . ( Example of Vibhishan in Ramayan )
(2) ‘Raja Gun’ or‘Rajas Gun’ – In ‘Rajas’ man indulges in all sorts of activities and desires immediate results . ‘Swadharma’ has no meaning for him .He has an overwhelming ambition and limitless desire with consuming greed to do super human deeds ( Example of Ravan in Ramayan )
(3) “Tamo Gun’ or
“Tamas Gun’ – its manifestations are sleep , laziness , neglect forgetfulness etc . ( Example Kumdbhkaran in Ramayan )
By controlling the natural qualities we have to separate them from soul . We have not to attach anything with Atma . – whether good or bad . We have to keep soul free of all these bondages . We have to destroy Rajas and Tamas Guns altogether Get rid of them completely . then only Satva Gun would remain . We should not altogether destroy Satva Gun . . It should only be wounded and not killed . Satva Gun creates pride and ego ( Ahankar ) .This pulls the soul down from its nature of pure being . We have to separate ‘Ahankar’ from Satva Gun . But how!
First give up ‘Ahankar’ , then give up attachments . When actions are natural there is no feeling of pride . ‘Satvik’ or pious conduct must be so natural that we do not even think of it .Even when ‘Ahankar’ disappears , the attachment to it persists . Attachment is conquered by giving up desire for results and dedicating to God even the fruit attained through Satva Gun. Fruit should be regarded as trivial .Mango tree does not eat even one of its fruit . Satva gets firm and steadfast within us . Then the fruit comes in the form of being a perfect One ( Sidh )or in the form of fame . Even this should be regarded as trivial .
How can one determine “Swadharma’ . Answer is that it comes naturally by itself Very idea of searching it is vain .
So long as this body lasts , it shall be assaulted continuously by ‘Rajas’ and ‘Tamas’ even when one thinks that he has overcome these . One should remain vigilant .. They should never be permitted inroads into the mind . Danger remains till one attains self-realization – the vision of true self - soul . How one realizes self !
The way is through faith and devotion to God and to yearn for him wholeheartedly . We may overcome ‘Rajas’ and ‘Tamas’ and we may become steadfast in ‘Satva’ and give up attachment to its fruits , yet this is not enough . The task is not complete till self-realization is attained . In the end God’s grace is essential . Krishna tells Arjun that his mind should be devoted to Him and serve Him . He who serves Him thus crosses ‘Maya’ ( Illusion ) and reaches the other shore . ‘Bhakti’ is the only way. But ‘Bhakti’ too is not possible without self-realization and vice-versa .
15th Chapter
“Karm’ , ‘Gyan’ and ‘Bhakti’ are inseparable .They are all one . For any successful action hard work , knowledge and faith are essential . Devotion ( ‘Bhakti’) makes actions easy . All impediments to action would seem pleasures . It is the change in attitude . Hardships disappear from mind as we are so absorbed in devotion that we do not feel hardships . ‘Bhakti’ would never give slightest room to despair . There would be no despondency . In ‘Bhakti’ one feels joy and enthusiasm . There is no other means to spiritual progress .
In ‘Bhakti’ , ‘I’ , ‘Me’ and ‘Mine’ are swept away . What remains is for the sake of God . Life is lived entirely for the good of others . There is nothing else. Gita teaches complete surrender to God. Life has no care any more .
Gita teaches ‘Karma’ with ‘Bhakti’ through ‘Gyan’ ( Knowledge ) . Self-realization is attained through complete detachment . This is the teaching of ‘Veds’ to make it part of one’s life .
16th Chapter
This chapter describes the conflicts between divine (‘Divya’) and demonic (‘Asuri’) qualities (‘Pravartian’) . The conflict between good and evil . To resolve the conflict between these two in the mind , Gita has taken recourse and uses allegory of war ( Mahabharat ) . Between the battle within and battle outside there is little difference . To speak the truth real battle is only within ourselves .
For the truth , fearlessness (‘Nirbhayta’) is essential . It is necessary for progress . Fearlessness makes advance possible . But humility ( ‘Namrata’) ensures safety . Krishna says , ‘ Ignorance ( ’Agyanata’) is a sin’ . Vanity and ignorance are bad qualities . Gita enumerates twenty six good qualities . Humility is needed to safeguard stealthy attacks from egoism , pride , vanity etc ( ‘Ahankar’) from behind . Great virtues are compassion , tenderness , forgiveness , serenity , patience , non-violence , loyalty , fearlessness and humility . All qualities come within the domain of ‘Satya’ ( Truth ) and Ahinsa ( Non-violence ).These two grow with fearlessness and humility .
God exhorts us to give up and keep away from demonic ( Asuri ) tendencies , ie , lust ( Kam ) , anger ( Kroadh ) , ego ( Mad ) and greed (Lobh ) . We should acquire divine qualities and saintly attitudes . Be like a lotus leaf and let the water roll off you . This is best done by controlling the senses - ‘Self-control’ . This is the laid down path . This is also the experience of Saints .
17th Chapter
When our life proceeds within bounds and in an accepted disciplined way , the mind can be free. For this Gita indicates our daily routine . We should fulfill our duty towards the following with complete detachment .
(1) The body which wraps the soul .
(2) Vast Universe that surrounds us as we are a part of its boundless creation .
(3) The society in which we are born – our parents , our teachers , our brothers , sisters and neighbors .
We can serve body , nature and society through sacrifices ( “Yagya’) , offerings, gifts (‘Dan’) and austerity (‘Tapas’) . All three are needed . For purifying the body austerity ( Tapas ) is required . Donations (Dan ) are for repaying the debts of the society since we have been nurtured by the society . This offering is not out of charity . We owe this to the society . ‘Yagya’ means service - doing constructive work without any greed or desire .Our actions should be pure (‘Satvik’ ) .
All actions done in such a way should in the end be dedicated to God . Just remain detached and renounce the fruits of actions .
18th Chapter
‘Om Tat Sat ’ is the mantra of total surrender of our actions to God . ‘Om’ means God exists .He alone exists today . He alone was yesterday .He alone would be tomorrow .He is permanent . ‘Tat’ means separate , unattached . Supreme is different and is unattached to any thing . ‘Sat’ means pure (‘Satvik’)
For our inward growth we should have pure devotion and complete detachment . There should be complete surrender to God .
Once we have attained detachment and our actions are desireless , ‘Tat’ has entered into our lives . If you totally renounce fruits of your actions to God and perform ‘Swadharma’ continuously , Krishna says , ‘I shall deliver you from all sins , do not grieve . I am the Master , giver of ‘Moksh’ ( Salvation , ultimate freedom from actions – state of actionlessness , freedom from the cycle of births and rebirths for a very long time ) .Do not worry about ‘Moksh’ – just continue your efforts for your inward growth ‘
By forgetting ‘Moksh’ –noblest fruit of life –freedom , this state would come to you unawares , of its own accord . Giving up desire for ‘Moksh’ – a fruit of greatest enjoyment and remain absorbed in ‘Sadhna’ for inward growth , would bring ‘Moksh’ itself seeking you without you being aware of it .
( In Mahabharat there is an example of Yudishtir giving up ‘Moksh’ for a mere dog who accompanied him to his last journey He gave up fruits of all his life’s efforts .. He had given up the desire even for ‘Moksh’ . He had totally surrendered himself to God . He got the ultimate freedom – ‘Moksh’ unawares )
(Kabir, Mahavir and Budh like many other saints were enlightened . So also Christ. When on the Crucifix with two other robbers, Jesus was reminded by them to seek the help of his Father to leave the crucifix and disappear . Jesus then said, " Lord , why have you forsaken me ". Jesus was expecting a miracle that would save him from the crucifixion. Jesus had desire. Nothing happened. He became enlightened only just before his death when he raised his eyes towards the sky and said, " Forgive me . Let thy Kingdom come. Let thy will be done. Forgive them . They know not what they are doing ." . The moment he said so, he surrendered his ego , the self with all its expectations . He surrendered his mind with all its desires. He totally surrendered. In the let-go he became Christ. He was one with the Universe , no expectations, no frustrations. Thereafter he died and did not say any thing.
(Compiled By Air Commodore (Retired) R.K.Singhal )
Compiled by Maharishi Vyas , Gita , like other Vedic scriptures , follows the traditional way of teacher – disciple discussions to remove all doubts and misgivings in the mind of the seeker . During prolonged conversations the teacher and the disciple exchange their view points. The disciple has full freedom and right to accept or not to accept the teacher’s views and values . He opens his mind and freely expresses dissent when doubts engulf him . In Gita , Arjun is a perfect disciple and Bhagwan Shri Krishna , Himself , is the teacher .
Gita was created for removing one’s attachments which hinder in the performance of one’s natural and normal duties . Arjun due to attachment with his near and dear ones did not want to fight them . Shri Krishna completely removed and washed off this delusion from Arjun’s mind . Gita is the essence of all cherished values of Vedic age. It has the main ingredients of all Upnishadic philosophies . It is called Upnishad of all Upnishads .
Historical Background
Hindu Vedic Scriptures - four Veds and Gita, take you to a period before which no other literature in any form existed in the world. The four Veds, Rig Ved , Yajur Ved , Atharva Ved and Sam Ved were created during the vedic period when the people did not know the art of writing . The ancient Veds were based on intuitive human knowledge, extra intelligence and revelation. Serious attempts were made to know - ' what is life’, ' how did it come into being ‘, ' who am I ‘, ' what is the purpose of life’ , ' is life, an empty and meaningless incident ,'is there a mission in life ‘. Veds do not contain empty philosophical hairsplitting .They seek the Truth ( God ) and dwell deeper and deeper into the very source of life in us. Seeking the Truth they go from the gross visible world to the subtlest. The centre source is very subtle and words can not explain it. It has to be experienced, completely detached from the outer world which we know from bodily sense organs .Rishis try to understand how the mind works and how the intellect functions. The enquiry is into the very nature of Reality (Brahma, Parmatma). The Veds suggest technique and hypothesis which the seeker of Truth may adopt.
The entire Veds were in early period handed down from teacher to disciple only by word of mouth. Ved Vyas then at a much later date collected the ' Verses ' from scattered scholars and classified, organised and preserved them in writing .After editing, he compiled them in four volumes .
During the period of Upnishads the population was small. The land was vast. Thick forests and fertile land gave unlimited economic opportunities for every one .Society was ripe with great potentialities. The society had found leisure to think and ask questions. They had the choice to either conquer the world or look inward in depth in man as individual.They took to spirituality and did not pursue outwardly sensual pleasures .The latter recourse was subsequently adopted by Christian civilization. Greeks specialized in the subject of man in society.
Upnishads in their spacious imagination, most scientific spirit of exploration , a gigantic sweep of thought , dug inward into the mind of the individual to reveal the secrets of universe and unraveled the mystery of self within - the immortal soul . Hinduism ( Muslim invaders when they crossed river ‘Sindhu’ , being pronounced as ‘Hindus’ by local tribals even now as they pronounce letter ‘S’ as ‘H’, gave the name Hindu for the people living even beyond and called the country Hindustan ) is not a religion . It is a philosophical way of life and unlike other religions is not an adjunct of socio-political system but is wholly spiritual. Upnishads teachings turn the senses inward, so that human awareness goes beyond the body, the senses and the external environment and the man realizes his inner self, ie , realizes himself as immortal self beyond finite time , space and cycles of births and deaths . Soul only resides in a temporary body. By meditation man penetrates inwardly and leaves behind the body , the senses, the ego and all other non-self elements which being nature's products decay and perish with time .Upnishads discover the techniques of realizing the immortal divine self ( Soul ), the nature of infinite existence , infinite knowledge and infinite bliss . Soul ( Atma ) merges with Parmatma , when one gains enlightenment , ie , when we are able to leave without conscious effort our ego ( I ,Me, Mine etc ) , pleasures and sorrows of senses , all actions good or bed and our mind is one with our Atma , ie , in the sense that mortal self becomes zero and the body just listens and acts as per the dictates of Atma . Soul is then no more chained to the body but is free to utilize the body. One attains eternal bliss.
Ancient Indian sages followed their own teachings and became aware of pioneering quality of their efforts and discovery and its significance for all humanity. Veds and Upnishads have been created by several saints (Rishis) who did not put their names on their creation as they had totally given up their mortal self and ego.
Upnishads are in Verse - easy to memorize. There was no written word in those days. Whatever people could remember, were collected and collated in the form of printed books later. These were not initially books to replace teacher but to help the pupils to understand what the sages explained and taught them verbally. Sometimes Upnishads confuse us as we read them today isolated from the teachings of sages of yore and without their personal experiences and explanations. There are references to ceremonials, sacrifices and worships being followed by society in those early times. In present day environment these may be difficult to comprehend.
The Brahma
The word ' Ved ' is from the root ' Vid ' meaning to know .Thus Ved means ' knowledge ' This knowledge is for ever, immortal and eternal. The theme of Upnishads is ‘ The Brahma ', the Supreme being whose existence is Eternal Truth - an immutable and immortal reality . Brahma is Absolute Truth. He is beyond sound, touch , form and taste . Without Brahma mind can not contemplate on any thing, eyes can not see and ears are unable to hear . It can not be defined in terms of dimensional or other qualities , such as gross or subtle , big or small . The Absolute Truth is without properties , qualities or form . It can not and can never be an object of not only of perception but even of emotions or of thoughts. It can not be comprehended by the mind or appreciated by the intellect. It can not be perceived by sense organs . It is consciousness and absolute bliss .The world ‘ Jagat ‘ which one perceives with life ‘ Jeev ‘ and objects ‘ Prakriti ‘ was one infinite whole before creation . This universe is nothing but Brahma .This Brahma , which is the cream of Upnishads , is above cause and effect . . It is every where – within and without .
One experiences Brahma when the mind is fully merged in the contemplation of Brahma and all other thoughts have been totally eliminated . This is the declaration of Upnishads . The quest of truth is to be done no where other than in the sacred sanctum of ones own self . Sant Kabir’s saying , “Jaise til mein tel hai , jyon chakmak mein aag , tera Sain tujh mein hai , tu ag sake to ag ‘ – meaning – ‘ like sesame seeds contain the oil and fire is hidden in flint stone your God is within you , realize Him if you can .’
He who has realized his oneness with the entire world and sees his own ‘self ‘ as the ‘ self ‘ in all , will no more be affected by sorrows and desires . He has nothing to gain or aspire for from the world of objects .
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Shri Krishna declares three great truths of life :-
(1) Soul/spirit is eternal, deathless and indivisible .
(2) Body is transient. It perishes .
(3) Swadharma ( ones natural vocation or duty ) is essential and inescapable . It can not be thrust aside .Life is to be lived for the fulfillment of Swadharma
Having enunciated the basic principles of life Gita tells us how to bring these truths into practice . Gita’s skill lies in solving this great problem . “ Yoga” is the name of the art or process or technique by which these principles can be put into practice in actual life .”Sankhya” means principles ( Sidhant ) and theory ( Shastra ) .
Gita tells us to act and perform our duties without expecting the fruit ( Returns ) . Dedicate the fruit of your actions to God .Do not think that you have a right to fruit . Generally people wish to enjoy fruits of their actions . If fruit is denied they would not act at all .Gita’s attitude of mind is different . Action means following your natural and true vocation , ie , Swadharma . During Vedic period actions were limited . There were no shortages of any kind . People spent most of their time in prayers . Actions are for the benefit of others and not for self. If one feels that he has a duty towards God and acts without desire and with dedication he will feel joy and fulfillment while doing actions and not in their fruits .There is in the action itself a joy which you can not find in the fruit .Take your mind away from fruit .Only concentrate on the performance of your Swadharma. Child plays for the joy of playing . Benefit of exercise comes of its own . Gita says perform your duty without bothering about the result ( renounce the fruit ) .This should be the way of life and your attitude towards life –‘ Nishkam Swadharma Acharan’ , ie , action without attachment and desires .
For performing desireless actions { Nishkamta ) in Swadharma some thing more is necessary . Swadharma is not for yourself . It is not eating , sleeping or drinking . It is beyond these . One has to control and conquer craving ( Kam ) , anger ( Krodh ) , ego ( Mad or Ahankar )and greed (Lobh ). For Nishkam actions ( Karma ) ,there has to be no attachment to results .One should not retain even a desire ( Vasna ) for ‘Moksh’ ( ie, attain ultimate freedom from actions - absolute salvation – freedom from births and rebirths for a very long time ) .This is possible when your mind is pure , serene , at peace and calm . All actions which are done to purify the mind , Gita calls ‘ Vikarm’
When pure mind gets totally absorbed in Swadharma with wholehearted unstinted support of the intellect and acts in complete unison with the body , the action becomes ‘ Akarm’ , ie , one has achieved inaction in action .These desireless actions leave no residue of either sin ( Pap ) or virtue ( Punya ) . There is no pleasure ( Sukh ) or pain ( Dukh ) .One does not feel any stress or strain in his actions .Mind remains calm , quiet steady and blissful .Actions are performed so naturally and effortlessly that you do not feel them as though you wrote them on a slate and rubbed them out .
Sun’s radiation of heat and light is so natural to it that it does not even feel that it is performing any action . It is its Swadharma . ‘Akarm’ is such that all actions of the seeker ( Sadhak )become so natural and Godly that he does not feel any effort or that he has even performed - inaction in action . His bodily organs of perception and action ( Indriyas ) get used to this natural way of life . Sant Kabir could ridicule both Hindus and Muslims with equanimity – “ Kankar pather jod ke Masjid lai chinay , ta chadh Mulla Bagh de kya behra hua Khuday “ . Can any one dare say so even at this time .Hindus as a tolerant society have generally accepted criticism . Sant Kabir’s sayings were accepted as his actions were selfless , being a Godly and enlightened person
In a nutshell , Gita tells us that let our self ( I , Me , Mine , ego etc ) disappear from our minds for ever unawares , effortlessly and naturally . ( Swatah ) . Knowingly self can not be shed off as mind is aware it owned it . Gita also suggests ways and means to achieve this state .Our actions then become Godly as we become one with the God having completely surrendered to Him – enlightened .
To attain this state one has to be of steadfast mind ( Stith Pragya – Sthir Budhi ) . Stith Pragya being is the ideal man of Gita . Mind can not be steadfast unless it has self control ie , ‘Sanyam’ . Self control means that all organs of perception and action ( Indriyas ) are effectively in full control of the mind which itself is fixed in soul ( Atma ). Stithi Pragya reins the ‘ Indriyas’ and guides them into action ( Karma Yog ) , ie. performance of Swadharma .
The state of ‘Akarm’ has two aspects . In ‘ Karma Yog’ you feel that you are not working at all while you are actually working day and night unawares. In the other, ‘ Sanyas’
( Which is freedom from all actions and attachments), you are working all the time with your mind and intellect though not working physically . For example our Maharishis meditated ,contemplated ,thought , analyzed and taught philosophies of life to disciples and created scriptures, such as Veds , Purans , Gita etc for the upliftmennt of their fellow beings effortlessly . They even delved deeply into the matter of not only mental but physical well being of human beings through Yoga and Ayurved . They suggested all round improvement of human mind and body to ultimately become one with the God ie. Godly.
All this was achieved through actions unawares, without attachment, selflessly and naturally. Their minds bodies and intellects acted in unison. In short they did not know that they were acting all the time. This is inaction in action.
In the state of perfection (One has completely surrendered to God in mind , body and intellect ) ‘ Karma Yog’ and ‘Sanyas’ are same . The whole matter of ‘Karma Yog’ and ‘Sanyas’ is that both are exalted . Idea of ‘Sanyas’ is most holy and beautiful. It is an idea of shining splendor – highest ever point reached by intellect.
Krishna says that from the point of view of the seeker after perfection ‘Karma Yog’ is better than ‘Sanyas’ . It is easier to act and is effortless. But for the ‘Sidh ‘( The perfect one ) who acts while being inactive , ‘Sanyas’ is possible. Action through inaction is a riddle beyond the comprehension of the seeker . Janak was a ‘Karma Yogi’ His disciple Sukhdev was a ‘Sanyasi’. Janak was a disciple of Yajnavalkya, who was a ‘Sanyasi’.
One has to understand that ‘Karma Yogi’ and ‘Sanyasi’ are same in perfection and state of ‘Akarm’ . With knowledge (Gyan ) ,’Karma Yog’ and ‘Sanyas ’ become identical . ‘Karma Yog ‘is both the path and goal whereas ‘Sanyas’ is only Goal ( Nishtha ) – the ultimate state .
Later in the 12th chapter Gita stresses on ‘Sagun’ ( God with form ) rather than the ‘Nirgun’ ( God without form ). In ‘Sagun’ mind and senses are fully engaged while in ‘Nirgun’ all senses remain inactive. In ‘Nirgun’ mind wanders and one has to meditate. It is difficult . ‘Sagun’ is easier for the seeker as he sees God’s form . He is frightened with ‘Nirgun’. In ‘Sagun’ devotion the seeker’s mind remains engaged in rituals ( Pooja , Arti etc )and he utilizes the senses for blissful acts .
6th Chapter
Man’s inward growth is complete when with practice Karma, Akarm and Vikarm become one. In the fifth Chapter Karma and Sanyas become one. For the improvement of life, concentration and purity are essential .Even in his brief life man can feel the bliss of God. There are various ways of achieving inward growth for ones improvement such as ‘Dhyan Yog’ (meditation) , ‘Bhakti Yog’ (faith or devotion) , ‘Gyan Yog’ (knowledge , inquiry) ,’Gun Vikas’ (development of personality), ‘Atma-anatma Vivek’(discrimination between Soul and Non-soul) etc.
This Chapter deals with ‘Dhyan Yog’,ie , concentrated meditation as a means of achieving inward growth . It has three salient points :-
(1) Deep and single-pointed concentration of mind.
(2) Steadfastness of mind and setting bounds or limits in ones life .
(3) View world around with compassion and equanimity .
For concentration it is essential to control the mind from going astray. Disciplining of ones life is necessary to achieve steadfastness of mind. All actions should be well measured, balanced , and within limits for the good of others . One should view the world around with compassion and equanimity. These three comprise ‘Dhyan Yog’. One masters these with practice and detachment. One has to practice thinking piously. All thoughts have to be pure .This is a purely constructive procedure whereas detachment (‘Vairagya’) is destructive by nature. For attaining detachment one has to clear his mind and throw out all impure thoughts and worldly attachments. These have to be destroyed completely .One has to make a firm resolve. Gita says that one has to raise himself by his own effort .He should have high ambitions to rise and reach the heavens. He should not lie helpless in human body .One has to make all efforts and resolve to approach God.
7th Chapter
This chapter deals with devotion (‘Bhakti’) and faith .Through devotion one can taste the true joy .To attain purity of mind many ‘Vikarm’ are prescribed , such as sacrifice , donation (‘Dan) , prayer ( ‘Jap’) ,and penance (‘Tap’) , meditation , concentration of mind etc . One who treads the path of righteousness will never come to grief .Devotion is essential for all efforts . God has described the secrets of creation of the Universe by His ‘Maya’ , ie , the power of God , His art and skill of His hand . The soul (‘Atma’) or spirit the living (‘Jiv’) and non-living (‘Prakriti’ or nature ) are of the same kind and substance. Out of these materials God through ‘Maya’ has created the multi-coloured Universe . Because of attachment (‘Moh’) we see the soul , living and non-living differently –not as one and the same .
Through devotion and faith one can see through ‘Maya’ and understand God .In this chapter God has given a new meaning to ‘Vikarm’. Devotion and faith are ‘Vikarm’ . Devotion (’Bhakti’) is of three kinds :-
(1) “Sakam Bhakti’- through heart – praying for some expectation.
(2) ‘Nishkam Bhakti’ - devotion without any interest or attachment . Approaching God through ‘Vikarm’.
(3) The Seer or Perfect Devotion –completely detached devotion . He sees God everywhere and in every thing . He sees in every one , nothing but God .
Devotion or ‘Bhakti’ leads to an endless , boundless bliss and joy .
8th Chapter
During life time , human mind is conditioned by experience both good and bad and learning through examples set by others . Tendencies get set in the mind by repeated experiences and actions . Major events and distinct actions leave deep impressions on mind while others fade away . Lasting impressions are ‘Sanskars’. Good ‘Sanskars’ are created by noble thoughts and good deeds . Evil tendencies should not enter the mind . For this , mind should be free from desires and one should constantly pray to God .
9th Chapter
Gita tells us that god is in every being and every where - whether live or inert . God is omnipotent and omniscient .Doors of ‘Moksha’, ie , attainment of ultimate freedom or salvation from actions are open to all . Human beings have no exclusive right on ‘Moksha’. It is equally open to animal world – ‘Moksha’ is not dependent on wisdom or ‘Karma’ (actions). Simple devotion (‘Bhakti’) is enough . Renounce the fruits of our actions to God – dedicate to Him , such that the fragrance of fruit or the desire for it may not touch your mind . Here God beautifully combines action ( ‘Karma Yog’) and devotion (‘Bhakti Yog’) . You become one with the God through devotion .
10th Chapter
God is unborn and eternal .He is present every where . There is no place where He does not exist . manifold manifestations of His being , ie , the one in Many is called ‘Vibhuti Yog’ in Gita - pervasiveness and immanence in all objects .Shri Krishna tells Arjun , “I am the source of all things . Beyond Me there is nothing . I am omnipotent , omniscient and omnipresent .”
Arjun asks , “ How do I meditate so that I may know ‘You’” . Krishna says, “ I am seated in the hearts of all beings . I am the beginning , the middle , and also the end of beings . I am the mind and I am the intelligence among all living beings . I am the consciousness ( ‘Chetna’) among conscious . ‘Chetna’ functions through intellect (‘Budhi’) . I am every where . Worship me .
“The right knowledge is gained through meditation upon the infinite nature of the self .
“He who does actions for me , who looks upon me as the Supreme , who is devoted to me , who is free from attachment , who bears enmity towards none , he comes to me .”
11th Chapter
Once Arjun knew the highest secret concerning self , all delusions vanished and he desired to see Krishna’s ‘Divine Form’ – Cosmic Form – ‘Vishwa Roop’ . Since subtler can not be seen with the perception ( Through Eyes ) given to man , Krishna gives Arjun the Divine Eye (‘Divya Drishti’) , ie , enhances the capacity of the intellect to comprehend . Arjun knew ‘Vibhuti’ ,ie , ‘one in many’ and now he sees ‘many in one’ . He sees the ‘Divine Form’ – the entire Universe compressed and centered in one - including the moving and unmoving in a splendor of thousands of suns – concept of time and space dried up – a fierce form . Krishna says that this form of mine has never been seen before by any other than yourself . Neither study of Veds , knowledge , sacrifices nor by severe austerities can I be seen in this form in the world of men other than yourself . Arjun was delighted having seen what was never seen before , yet he was distressed with fear . He desired to see Him as He was before and sought mercy . Krishna says , ‘ Do not be afraid on seeing this terrible form of mine . With fear dispelled and with gladdened heart behold my former gentle self – in human form’ . He consoled Arjun . Arjun was composed .
Arjun says , ‘who you are so fierce in form . You are the original being. You are imperishable , manifest (‘Sat’) and unmanifest (‘Asat’) . I do not know your purpose’ . Krishna says , ‘ I am the mighty Universe - destroying Time – now engaged in destroying the worlds . Even without you none of the warriors arrayed in the hostile armies shall survive .You are a mere instrument and are advised to act and have no attachment (‘Moh’) . It is I who gets every thing done .’
12th Chapter
This chapter deals with the glory of devotion .There are two kinds of devotees:-
(1) ‘Sagun Bhakt’ , ie , those who worship God with form . He loves God dearly and always thinks of Him . His eyes yearn to see Him , his ears wish to listen His praise and his hand and feet always serve Him .
(2) ‘Nirgun Bhakt’ , ie , those devotees who worship God without form .He is self –reliant , self-controlled , concerned for the welfare of others without self interest and absorbed all the time in the selfless service of the society and so does not seem to think of Him .
Arjun asked Krishna , ‘Which of the above two you like more’ . What reply could Krishna give like the mother who has to part with one of her children prefers the younger who clings to her and is helpless without her , and lets the elder go as he is more self-reliant . Krishna says that ‘Sagun Bhakt’ is dear to me but the ‘Nirgun Bhakt’ is also dear to me . Of the two ‘Sagun’ devotion is much easier . ‘Sagun Bhakt’ utilizes organs of sense and perception (Indriyas ). But to ‘Nirgun Bhakt’ , ‘Indriyas’ seem to be an obstruction or hindrance. He keeps them under control .
‘Indriyas’ have to be kept in discipline and restraint . For this Nirgun and Sagun both are essential and compliment each other. Beginning from Sagun , one has to tread the path to the goal of Nirgun . Nirgun too needs the waters of Sagun to cleanse the subtle impurities of the mind . The two kinds of devotions are well illustrated in Ramayan . Bharat is an example of Nirgun form of devotion and Lakshman that of Sagun form .
Both Sagun and Nirgun take us to the same end . Action and renunciation , ie , Sagun and Nirgun are both the same – leading to the same end . Krishna tells Arjun that it does not matter if you are a Sagun Bhakt or Nirgun Bhakt . But remain a Bhakt , little by little turn your life towards God .
13rd Chapter
Krishna says , ‘Tat Tvam Asi’ , ie , you are not the body , you are soul (atma-spirit) . The body and soul are two distinct things . The body is a means for doing actions . The soul is the master who utilizes the body for actions . The soul would cast aside this body when it becomes useless for work .
Initially soul merely watches all activities of the body as a witness , ie , ‘sakshi’ , it does not give its consent or assent . At this stage it is ‘updrashta’, ie , like a witness watching .
When the soul begins exercising the power of discrimination and analyses right and wrong , it enters the domain of ethics . It does not merely stand aside and watch . It expresses approval from within and gives assent . It ceases to be ‘updrashta’ and becomes ‘Anumanta’ , ie , one who assents and approves.
Now discipline takes the place of self-indulgence when the soul starts on the way of life of morality .The Supreme God does not remain passive any more . He helps and encourages . At this stage Bhakt gives over to the God all the fruits of action .God becomes the ‘Bharta’ , ie , enjoys the pleasures of fruit . The soul reaches the state when through the body , the God enjoys pleasure . He becomes the Bhokta – enjoyer of the fruits . This is the ultimate goal which the seeker reaches through practice of ‘Karma Yog’ and ‘Bhakti Yog’ , ie , action and devotion
Before one can distinguish between body and soul , it is essential to acquire the power to discriminate between truth and falsehood . This discrimination should pervade every fiber of our being . This knowledge should pervade one’s life and flow through one’s heart , ie , you are the soul and not the body .
14th Chapter
We have to remove domination of the body over the soul . For separating the soul from the pains and pleasures of the body, both discrimination (’Vivek’) and self-control are needed . Non-attachment (‘Vairagya’) and renunciation are necessary for self-control ( ‘Nigrah’) .
Human nature consists of three qualities (‘Gun’) . If we separate the body from the soul , it is then essential to separate the soul from these three.
(1) ‘Satwa Gun’ – One should have good qualities and be free from pride and egoism (‘Ahankar’) . ( Example of Vibhishan in Ramayan )
(2) ‘Raja Gun’ or‘Rajas Gun’ – In ‘Rajas’ man indulges in all sorts of activities and desires immediate results . ‘Swadharma’ has no meaning for him .He has an overwhelming ambition and limitless desire with consuming greed to do super human deeds ( Example of Ravan in Ramayan )
(3) “Tamo Gun’ or
“Tamas Gun’ – its manifestations are sleep , laziness , neglect forgetfulness etc . ( Example Kumdbhkaran in Ramayan )
By controlling the natural qualities we have to separate them from soul . We have not to attach anything with Atma . – whether good or bad . We have to keep soul free of all these bondages . We have to destroy Rajas and Tamas Guns altogether Get rid of them completely . then only Satva Gun would remain . We should not altogether destroy Satva Gun . . It should only be wounded and not killed . Satva Gun creates pride and ego ( Ahankar ) .This pulls the soul down from its nature of pure being . We have to separate ‘Ahankar’ from Satva Gun . But how!
First give up ‘Ahankar’ , then give up attachments . When actions are natural there is no feeling of pride . ‘Satvik’ or pious conduct must be so natural that we do not even think of it .Even when ‘Ahankar’ disappears , the attachment to it persists . Attachment is conquered by giving up desire for results and dedicating to God even the fruit attained through Satva Gun. Fruit should be regarded as trivial .Mango tree does not eat even one of its fruit . Satva gets firm and steadfast within us . Then the fruit comes in the form of being a perfect One ( Sidh )or in the form of fame . Even this should be regarded as trivial .
How can one determine “Swadharma’ . Answer is that it comes naturally by itself Very idea of searching it is vain .
So long as this body lasts , it shall be assaulted continuously by ‘Rajas’ and ‘Tamas’ even when one thinks that he has overcome these . One should remain vigilant .. They should never be permitted inroads into the mind . Danger remains till one attains self-realization – the vision of true self - soul . How one realizes self !
The way is through faith and devotion to God and to yearn for him wholeheartedly . We may overcome ‘Rajas’ and ‘Tamas’ and we may become steadfast in ‘Satva’ and give up attachment to its fruits , yet this is not enough . The task is not complete till self-realization is attained . In the end God’s grace is essential . Krishna tells Arjun that his mind should be devoted to Him and serve Him . He who serves Him thus crosses ‘Maya’ ( Illusion ) and reaches the other shore . ‘Bhakti’ is the only way. But ‘Bhakti’ too is not possible without self-realization and vice-versa .
15th Chapter
“Karm’ , ‘Gyan’ and ‘Bhakti’ are inseparable .They are all one . For any successful action hard work , knowledge and faith are essential . Devotion ( ‘Bhakti’) makes actions easy . All impediments to action would seem pleasures . It is the change in attitude . Hardships disappear from mind as we are so absorbed in devotion that we do not feel hardships . ‘Bhakti’ would never give slightest room to despair . There would be no despondency . In ‘Bhakti’ one feels joy and enthusiasm . There is no other means to spiritual progress .
In ‘Bhakti’ , ‘I’ , ‘Me’ and ‘Mine’ are swept away . What remains is for the sake of God . Life is lived entirely for the good of others . There is nothing else. Gita teaches complete surrender to God. Life has no care any more .
Gita teaches ‘Karma’ with ‘Bhakti’ through ‘Gyan’ ( Knowledge ) . Self-realization is attained through complete detachment . This is the teaching of ‘Veds’ to make it part of one’s life .
16th Chapter
This chapter describes the conflicts between divine (‘Divya’) and demonic (‘Asuri’) qualities (‘Pravartian’) . The conflict between good and evil . To resolve the conflict between these two in the mind , Gita has taken recourse and uses allegory of war ( Mahabharat ) . Between the battle within and battle outside there is little difference . To speak the truth real battle is only within ourselves .
For the truth , fearlessness (‘Nirbhayta’) is essential . It is necessary for progress . Fearlessness makes advance possible . But humility ( ‘Namrata’) ensures safety . Krishna says , ‘ Ignorance ( ’Agyanata’) is a sin’ . Vanity and ignorance are bad qualities . Gita enumerates twenty six good qualities . Humility is needed to safeguard stealthy attacks from egoism , pride , vanity etc ( ‘Ahankar’) from behind . Great virtues are compassion , tenderness , forgiveness , serenity , patience , non-violence , loyalty , fearlessness and humility . All qualities come within the domain of ‘Satya’ ( Truth ) and Ahinsa ( Non-violence ).These two grow with fearlessness and humility .
God exhorts us to give up and keep away from demonic ( Asuri ) tendencies , ie , lust ( Kam ) , anger ( Kroadh ) , ego ( Mad ) and greed (Lobh ) . We should acquire divine qualities and saintly attitudes . Be like a lotus leaf and let the water roll off you . This is best done by controlling the senses - ‘Self-control’ . This is the laid down path . This is also the experience of Saints .
17th Chapter
When our life proceeds within bounds and in an accepted disciplined way , the mind can be free. For this Gita indicates our daily routine . We should fulfill our duty towards the following with complete detachment .
(1) The body which wraps the soul .
(2) Vast Universe that surrounds us as we are a part of its boundless creation .
(3) The society in which we are born – our parents , our teachers , our brothers , sisters and neighbors .
We can serve body , nature and society through sacrifices ( “Yagya’) , offerings, gifts (‘Dan’) and austerity (‘Tapas’) . All three are needed . For purifying the body austerity ( Tapas ) is required . Donations (Dan ) are for repaying the debts of the society since we have been nurtured by the society . This offering is not out of charity . We owe this to the society . ‘Yagya’ means service - doing constructive work without any greed or desire .Our actions should be pure (‘Satvik’ ) .
All actions done in such a way should in the end be dedicated to God . Just remain detached and renounce the fruits of actions .
18th Chapter
‘Om Tat Sat ’ is the mantra of total surrender of our actions to God . ‘Om’ means God exists .He alone exists today . He alone was yesterday .He alone would be tomorrow .He is permanent . ‘Tat’ means separate , unattached . Supreme is different and is unattached to any thing . ‘Sat’ means pure (‘Satvik’)
For our inward growth we should have pure devotion and complete detachment . There should be complete surrender to God .
Once we have attained detachment and our actions are desireless , ‘Tat’ has entered into our lives . If you totally renounce fruits of your actions to God and perform ‘Swadharma’ continuously , Krishna says , ‘I shall deliver you from all sins , do not grieve . I am the Master , giver of ‘Moksh’ ( Salvation , ultimate freedom from actions – state of actionlessness , freedom from the cycle of births and rebirths for a very long time ) .Do not worry about ‘Moksh’ – just continue your efforts for your inward growth ‘
By forgetting ‘Moksh’ –noblest fruit of life –freedom , this state would come to you unawares , of its own accord . Giving up desire for ‘Moksh’ – a fruit of greatest enjoyment and remain absorbed in ‘Sadhna’ for inward growth , would bring ‘Moksh’ itself seeking you without you being aware of it .
( In Mahabharat there is an example of Yudishtir giving up ‘Moksh’ for a mere dog who accompanied him to his last journey He gave up fruits of all his life’s efforts .. He had given up the desire even for ‘Moksh’ . He had totally surrendered himself to God . He got the ultimate freedom – ‘Moksh’ unawares )
(Kabir, Mahavir and Budh like many other saints were enlightened . So also Christ. When on the Crucifix with two other robbers, Jesus was reminded by them to seek the help of his Father to leave the crucifix and disappear . Jesus then said, " Lord , why have you forsaken me ". Jesus was expecting a miracle that would save him from the crucifixion. Jesus had desire. Nothing happened. He became enlightened only just before his death when he raised his eyes towards the sky and said, " Forgive me . Let thy Kingdom come. Let thy will be done. Forgive them . They know not what they are doing ." . The moment he said so, he surrendered his ego , the self with all its expectations . He surrendered his mind with all its desires. He totally surrendered. In the let-go he became Christ. He was one with the Universe , no expectations, no frustrations. Thereafter he died and did not say any thing.
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