Bhagavad Gita ("Lord’s
Song") is largely seen as the most famous of all
Yoga literature. The work is part (VI. 13-40) of the
national epic of India known as Mahabharata. It was
probably composed in the 3rd or
4th century B.C.E., its content
suggests that it wants to be understood as a secret
teachings, an Upanishad, a kind of work in which a master
imparts knowledge to a pupil at a personal level. The
work consists of 700 Stanzas (verses) arranged in 18
chapters starting with the circumstances and the
knowledge of the topic and ending up with the
philosophical conclusion.
The philosophy of Bhagavad Gita is
integrative, an attempt to make a synthesis of
philosophical view expressed in concepts like Samkhya,
Yoga, Vedanta, the Upanishads, the Bhakti concept. The
teachings can be classified of moral value, the virtues
known under the generic name as Dharma, but also mystical
teachings having much to do with the idea of liberation
(Nirvana).
It is the idea of obtaining liberation
that is fundamental in the Gita for this purpose three
paths are advocated namely Karma Yoga, Jnana Yoga and
Bhakti Yoga. Chapters I to XI are about the Karma and
Jnana Yogas spiritual paths, whereas chapters XII to
XVIII are mainly about the path of devotion, the Bhakti
Yoga.
The first chapter might be called
‘Arjuna’s dilemma’. It introduces the
scene, the setting, circumstances and the characters
involved, determining the purpose for the Bhagavad Gita's
exposure. The scene is the sacred field known as
Kurukshetra, the setting is a battlefield, the
circumstances are that is war. The main characters are
the Supreme Lord Krishna and Prince Arjuna one of the
warriors. Arjuna’s lamentation is described due to
his fear of losing friends and relatives on the
battlefield. His main obstacle is related to the
consequences regarding the Dharma of his karmic
actions. The last three
Stanzas where Arjuna talks about are relevant to this
chapter.
"Alas! We are ready to commit a
great sin by striving to slay our kinsmen because of
greed for the pleasures of the kingdom. (I.45)
It would be far better for me if the
sons of Dhritarashtra should kill me with their weapons
in battle while I am unarmed and unresisting. (I.46)
Sanjaya said: Having said this in
the battlefield and casting aside his bow and arrow,
Arjuna sat down on the seat of the chariot with his mind
overwhelmed with sorrow. (I.47)"
Chapter two might be called ‘The
Transcendental Knowledge’. Here Arjuna accepts the
position as a disciple of Lord Krishna and requests the
Lord to teach him how to dispel his lamentation and
sorrow. This chapter is often seen as a summary to the
entire Bhagavad-Gita. In it is described the supreme
importance of the immortal nature of the soul that exists
within all living beings.
Chapter three might be called
‘Path of Karma Yoga’. Here Lord Krishna
explains in clear words the duties of members of society
to carry out their functions and responsibilities
according to the rules and regulations of the society in
which they live. Furthermore the Lord explains why such
duties must be performed, what benefits are gained by
performing them and what harm is caused by not performing
them. The issues of actions that lead to bondage and
actions leading to salvation are exposed in great detail.
Chapter four might be called ‘Path
of Renunciation with Knowledge’. Lord Krishna
reveals how spiritual knowledge is carried on from master
to disciple. The supreme knowledge Jnana is emphasized as
culmination of the paths of Karma and Jnana Yogas. The
Lord also explains the nature and purpose of His descent
(Avatara) into the material world thus:
"Whenever there is a decline of
Dharma and the rise of Adharma, O Arjuna, then I manifest
(or incarnate) Myself. I incarnate from time to time for
protecting the good, for transforming the wicked, and for
establishing Dharma, the world order. (IV.7-8) "
Chapter five might be called ‘Path
of Renunciation’. Lord Krishna exposes the concepts
of action with detachment and renunciation in actions
explaining that both paths are a means to the same goal.
Salvation is thus obtained by following these paths.
Issues of the nature of mind and intellect are
introduced. The state of a Yogi is also defined.
"One who finds happiness with
the Self, who rejoices the Self within, and who is
illuminated by the Self-knowledge; such a Yogi becomes
one with Brahman and attains supreme nirvana.
(V.24)"
Chapter six might be called ‘Path
of Meditation’. Lord Krishna reveals the nature of
mind and instructs in yogic techniques and mediation. The
mastery of the mind in revealed as the key to liberation.
"Arjuna said: O Krishna, You
have said that yoga of meditation is characterized by the
equanimity (of mind), but due to restlessness of mind I
do not perceive the steady state of mind. (VI.33)
Because the mind, indeed, is very
unsteady, turbulent, powerful, and obstinate, O Krishna.
I think restraining the mind is as difficult as
restraining the wind. (VI.34)
The Supreme Lord said: Undoubtedly,
O Arjuna, the mind is restless and difficult to restrain,
but it is subdued by Abhyasa (or constant vigorous
spiritual practice with perseverance), and Vairaagya (or
detachment), O Arjuna. (VI.35)
In My opinion, yoga is difficult for
the one whose mind is not subdued. However, yoga is
attainable by the person of subdued mind by striving
through proper means. (VI.36)"
Chapter seven might be called
‘Knowledge of the Ultimate Truth’. Lord Krishna
gives clear knowledge of the absolute reality and the way
to be obtained. He describes Maya ‘the
illusion’ manifested in the world and the
difficulties to overcome it. Four types of people
attracted to divinity and the four types of people in
opposition to divinity are described. Devotional service
to the Lord is described as the main spiritual refuge.
Chapter eight might be called ‘The
Attainment of Salvation’. Here Lord Krishna
emphasizes the knowledge of yoga, the importance of the
very last thought at the moment of death. Information on
the creation of the material worlds is given as well as
establishing a distinction between them and the spiritual
world. The light and dark paths in regards to leaving
this material existence is explained as well as the
destination to which they each lead to and the reward
received by each path.
"The path of light (of
spiritual practice of Kundalini yoga and Self-knowledge)
and the path of darkness (of materialism and ignorance)
are thought to be the world's two eternal paths. The
former leads to nirvana and the latter leads to rebirth.
(VIII.26)"
Chapter nine might be called ‘The
Secret of Supreme Knowledge’. Lord Krishna explains
how the entire material existence is created, maintained
and annihilated by His energy and all beings are coming
and going under His will. Devotional service to the Lord
is emphasized, description of Him being supreme is of
utmost importance. Surrendering to the Lord is seen as a
sure path to liberation.
"Anybody, including women,
merchants, laborers, and the evil-minded can attain the
supreme goal by just surrendering unto My will (with
loving devotion), O Arjuna. (IX.32).
Chapter ten can be called
‘Manifestation of the Absolute’. Lord Krishna
presents Himself as the cause of all causes, specifying
His manifestations of all times.
"I am the origin or seed of all
beings, O Arjuna. There is nothing, animate or inanimate,
that can exist without Me. (X.39)
There is no end of My divine
manifestations, O Arjuna. This is only a brief
description by Me of the extent of My divine
manifestations. (X.40)"
Chapter eleven might be called
‘The Vision of the Cosmic Form’. Arjuna asks
the Lord to reveal His imperishable form, The Lord
explains that divine means are necessary to see divine
forms.
"But, you are not able to see
Me with your physical eye; therefore, I give you the
divine eye to see My majestic power and glory.
(XI.08)"
Chapter twelve might be called
‘The Path of Devotion’. Lord Krishna describes
those ever-steadfast devotees (Bhaktas) employing the
Bhakti practices to be the best Yogis. The Lord is always
attracted to their qualities.
"The yogi who is ever content,
who has subdued the mind, whose resolve is firm, whose
mind and intellect are engaged in dwelling upon Me; such
a devotee is dear to Me. (XII.14)"
Chapter thirteen might be called
‘Creation and the Creator’. Lord Krishna
reveals the distinction between the physical body and the
immortal soul between the perishable and the eternal. The
one who understand the difference between the cause of
creation i.e. the Creator and the effect i.e. what is
created is liberated.
"They, who understand the
difference between the creation (or the body) and the
creator (or the Atma) and know the technique of
liberation (of Jiva) from the trap of Maya with the help
of knowledge, attain the Supreme. (XIII.34)"
Chapter fourteen might me called
‘The Three Qualities of Material Nature
(Gunas)’. The Sattva, Rajas and Tamas Gunas are
explained along with how they influence every aspect of
life and individual. The Lord explains very clear that
the liberation cannot be achieved without transcending
the Gunas.
"The one who remains like a
witness; who is not moved by the Gunas, thinking that the
Gunas only are operating; who stands firm and does not
waver; and (XIV.23)
The one who depends on the Lord and
is indifferent to pain and pleasure; to whom a clod, a
stone, and gold are alike; to whom the dear and the
unfriendly are alike; who is of firm mind; who is calm in
censure and in praise; and (XIV.24)
The one who is indifferent to honor
and disgrace; who is the same to friend and foe; who has
renounced the sense of doer-ship; is said to have
transcended the Gunas. (XIV.25)"
Chapter fifteen might be called
‘Realization of the Ultimate Truth’. Lord
Krishna reveals His transcendental nature and how this is
applied to everything that exists. The Lord described
Himself as Supreme, being both transcendent and immanent,
encompassing material and abstract notions and various
states of human experience.
"I am seated in the hearts of
all beings. The memory, knowledge, and the removal of
doubts and wrong notions (about the Self) by reasoning or
in Samadhi come from Me. I am verily that which is to be
known by (the study of) all the Vedas. I am, indeed, the
author of the Vedanta and the knower of the Vedas.
(XV.15)"
Thus the Lord is omnipotent, omniscient
and omnipresent is the manifest and non-manifest.
Chapter sixteen might be called
‘The Divine and the Demoniac Natures Defined’.
Lord Krishna describes the divine properties, conduct and
actions which are righteous in nature and conducive to
Dharma. The ill conduct and its sinful actions are also
made known. The scriptures are recommended for the
knowledge of the right conduct.
"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)"
Chapter seventeen might be called
‘Threefold Faith’. Lord Krishna classifies the
three divisions of faith and their link to the Gunas,
thus there are three divisions of faith Sattvika,
Rajasika and Tamasika (see XVII.2). are seen as
determining one's consciousness in this world.
The last chapter eighteen might be
called ‘Final Revelations of the Ultimate
Truth’. The Lord makes the conclusion of His message
in a comprehensive way. The Karma Yoga is emphasized as
the path of performing actions in the world with the idea
of offering everything to the Lord. Prince Arjuna has
finally attained the knowledge of liberation.
"Arjuna said: By Your grace my
delusion is destroyed, I have gained knowledge, my
confusion (with regard to body and Atma) is dispelled and
I shall obey Your command. (XVIII.73)"
To summarize Bhagavad Gita is to say
that the teachings are those that emphasizes on the
engagement in the world rather than the renunciation. The
societal duties are paramount as long as they are
performed with the awareness of offering them to the
Lord.
But there is more to Bhagavad Gita than
just analyzing it chapter by chapter. I find that the
action of the Divine in the form of Lord Krishna
descending on Earth to be involved with a human being is
highly suggestive. Equally suggestive is the fact that
Arjuna after obtaining liberation by knowledge (Jnana)
remained on Earth. Thus the hierophany is complete in its
soteriological purpose.
This article is copyright-protected. The author grants the right to copy and distribute this
file, provided it remains unmodified and original
authorship and copyright is retained.
