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| Sl..No. | Name | Translation | Verses |
|---|---|---|---|
| 1 | arjunavishhAdayogaH | The hesitation and despondency of Arjuna | 47 |
| 2 | sAN^khyayogaH | Communion through Knowledge | 72 |
| 3 | karmayogaH | Communion through Action | 43 |
| 4 | GYAnakarmasa.nnyAsayogaH | Renunciation of Action in Knowledge | 42 |
| 5 | karmasa.nnyAsayogaH | Communion through Renunciation | 29 |
| 6 | dhyaanayogaH | Communion through Meditation | 47 |
| 7 | GYAnaviGYAnayogaH | Communion through knowledge and Realization | 30 |
| 8 | aksharabrahmayogaH | The way to imperishable Brahman | 28 |
| 9 | rAjavidyArAjaguhyayogaH | The Sovereign science and Sovereign secret | 34 |
| 10 | vibhuutiyogaH | Manifestations of Divine glories | 42 |
| 11 | vishvaruupadarshanayogaH | The Vision of the Cosmic form | 55 |
| 12 | bhaktiyogaH | Communion through loving devotion | 20 |
| 13 | kshetrakshetraGYavibhAgayogaH | Differentiation of the knower from the known. | 34 |
| 14 | guNatrayavibhAgayogaH | Division according to the three guNaas | 27 |
| 15 | purushhottamayogaH | Mystery of the All pervading person | 20 |
| 16 | daivAsurasaMpadvibhAgayogaH | Distinction between divine and demoniac types | 24 |
| 17 | shraddhAtrayavibhAgayogaH | The three divisions of faith | 28 |
| 18 | mokshasa.nnyAsayogaH | Liberation through Renunciation | 78 |
As we all know, the entire Bhagavad Gita is a narration of Sanjaya to Dhritarashtra. This chapter and the whole Bhagavad Gita begins with a question of Dhritarashtra. He wanted to hear about his sons and Pandavas who gathered to fight in Kurukshetra.
In reply, Sanjaya with his mystic power of vision, leads Dhritarashtra along the battle field, by his description. In the beginning of this chapter Duryodhana briefs Drona about both the armies. Then, there is a description of the preparations for the battle. In the next few verses, Arjuna wanted to observe the warriors drawn up for battle, and requests Krishna to place his chariot between the arrayed armies. Krishna does the same.
The entire tune of Bhagavad Gita changes with this and the significant part of this chapter starts. Now, we see a different Arjuna. The circumstances make him depressed and confused. When he saw his relatives in the battlefield, he was filled with deep compassion and overcome by attachment to them. He got nervous and said that he did not want to fight, even for the sake of the three worlds. He felt that there can be no happiness when one's own people are killed. Thus, he was horrified by the consequences of the war. He was supposed to do his duty as prescribed by the scriptures. But because of his confusion Arjuna lost equanimity of his mind. Finally, he laid down his bow and arrows and sat at the back of the chariot.
Communion through Knowledge
Arjuna’s lamentation continues in verses 1 to 10. The lamentation and confusion continue despite Krishna’s few strong words to rouse him. Finally he surrenders to the feet of the lord and becomes a disciple.In verses 17 - 25 the Lord explains the Nature of Soul and Body. The Lord says that birth and death are only of the body and not of the aatman.h or soul. The body in relation to the soul is only like a cloth which one puts on and throws away when it becomes old. All the stages like boyhood, youth and old age are only passing stages of the body. The body is perishable while the soul cannot be destroyed and a wise man understands this.
In verses 26 - 39 the Duties of a Kshatriya are explained. The lord says that a Kshatriya welcomes Righteous war because it opens the doors to heaven. He says that there cannot be any loss in war for a Kshatriya because if he wins and lives, he gets all earthly joys, and even if he dies, he gets the pleasures of heaven. On the other hand, if he refuses to fight, he will lose his reputation and be called a coward.
Verses 40 - 53 tell about Karma yoga. In these verses the Lord says how a person must act in this world. He says that actions must be done without an eye on the fruits of action. As long as persons are motivated by selfish gains in this world, they become attached to the worldly objects, while all actions that are performed without desires and dedicated to God lead a person to spirituality.
In verses 54 - 68, a stitapraGYa or a man of steady wisdom is defined as one who has abandoned all his desires, remains unperturbed by sorrow and happiness, who is free from passion, anger and greed. He withdraws all his senses from their objects like a tortoise withdrawing into a shell.
Dwelling in sense objects a person develops attachment, which then leads to desire, anger, infatuation, confusion of memory, loss of reason, finally ruin. Control of senses leads to spiritual advancement while lack of it causes ruin. True happiness therefore comes from sense control and not sense indulgence.
Communion through Action
Hearing the discourse on the path of knowledge, Arjuna’s confusion only increases. Arjuna wants to know, how it is acceptable for him to fight the war, when the Lord has described renunciation of action as the means to God realization. The rest of the chapter is Lord Krishna’s answer to this.The Lord says that merely abstaining from action does not make a person a stitapraGYa. It is not possible for anyone to remain inactive, because man is a part of nature which is always active. Even a person who seems to have renounced all objects cannot be called detached as long as he keeps thinking about such objects. Therefore performance of actions in a regulated manner is better than not acting at all.
In verses 9 to 18, the Lord defines yaGYa or sacrifice and says that the highest sacrifice is serving God as being present in all creations. The Lord says that each person must perform his prescribed duty in the society.
In verses 19 to 26, the Lord says that action is necessary and that disinterested action leads to God realization. Arjuna is therefore told to do his duty without attachment. The Lord cites the examples of Janaka and others and even His own self to show that performing actions is advantageous while non performance is harmful.
In verses 27 to 35, the Lord says that a wise man knows that all actions are due to nature while he is a non doer. The ignorant man feels that he is the doer. The way to attain detachment is not by refraining from actions, but by performing actions without expecting the results of the action. The Lord says that GYaana yogaH and karma yogaH are complementary and that it is not possible to realize one without the other. When a person derelicts his duty he incurs sin.
In verses 36 to 43, Arjuna wants to know why man commits sin even if he does not want to and the Lord answers that it is the desire and anger that appear as sin and make man do undesirable actions. The senses, mind and intellect are the seats of desire and anger. To avoid sin, man must learn to control the senses and not merely suppress his desires. The Self is declared as far superior to the senses, mind and intellect, the Lord concludes this chapter urging Arjuna, to subdue the mind by the intellect and kill the enemy in the form of desire.
Renunciation of Action in Knowledge
In the beginning of this chapter the Lord tells Arjuna that this knowledge was first imparted by him to suryadeva (Vivaswan),who then passed it on manu, ikshvaaku, then the kings and so on. So this knowledge is parampara praptham. But in the course of time, it was lost to the world. The Lord tells Arjuna that he was revealing this once more to Arjuna, because Arjuna was a true friend and devotee.The Lord says that He has taken so many births through His divine powers for the protection of righteousness as and when it is tarnished.
He says that whenever righteousness declines and adharmaa increases, he will manifest himself. The Lord approaches the disciples in the same way that he is approached by us - as a friend, a student or lover. He says that the orders of society (Kshatriya, Brahmana, Vysya and Shoodra) were created according to their guNaa or nature and karmaa or duties. One who knows that he is unattached to the karma that he is doing is liberated. Those who find action in inaction and inaction in action are the most intelligent among men. They remain contented in all actions and see the Lord in all beings.
The Lord talks about GYaana yaGYa which is the most superior of all yaGYas and says that it should be attained from a teacher in the proper manner. The fire of knowledge reduces all sins into ashes. Towards the end of this chapter the Lord says who is said to be knowledgeable. One who controls senses, remains devoted to spiritual practices, and is full of faith attains knowledge and thereby immediate peace. An ignorant, unfaithful, doubting soul has no place in this world as well as the next. So one who has dedicated all karmas and its fruits to Lord and remains without any doubt is not bound by his actions. The Lord concludes by telling Arjuna that he has to remove doubt with knowledge, establish in karma yogaH and fight.
Communion through Renunciation
The Chapter begins with a question from the confused Arjuna as to which path karma yoga (the path of unattached action), or sankhya yoga (the path of Knowledge) is better?Answering the question in the second verse, the Lord says that both these are paths to the same goal and hence both are similar. He also says that karmayogaH is better because it can be practiced more easily in day to day life. He then says that a karmayogi is one who neither hates anyone nor craves for anything. A true renouncer whose mind is pure, whose senses are under control and who has identified himself with the Lord is not bound, though engaged in work. Such a karmayogi attains brahman.h quickly.
One who does all work as an offering to the lord, without greed and attachment to the fruits of work, is untouched by sin as a lotus leaf is untouched by water and it is he who attains nirvana and does not reincarnate. A Self realized person looks at the rich or the poor, learned or uneducated, saint or sinner, untouch-able, even a cow, an elephant, or even a dog with equal respect.
The Lord then introduces the path of meditation and says that it can help both a karma yogi as well as a sankhyayogi to realize God. The Lord says that for a man who finds himself unable to follow any of these paths, bhakthiyoga (the path of meditation) is the tool which would lead to the attainment of the highest goal He concludes the chapter saying
God is not merely a distant World ruler but an intimate friend and helper ever ready to assist us in overcoming evil, if we lay trust in him.
Communion through Meditation
This chapter defines yoga, teaches how to control the mind and meditate, gives the benefits of meditation and answers our query on what happens to an unsuccessful yogi.The Lord says that external symbols of renunciation are not sufficient and true yogis strive for detachment in action. A sa.nnyasi may be free from action in his path to perfection. While a karma yogi achieves the same by action more than renunciation. The Lord says that both these paths to perfection embody the same principle of detachment from the results and hence represent the same.
The Lord also tells Arjuna that One can elevate or degrade oneself by one's own mind. The mind can become one's best friend, or the worst enemy "aatmaiva aatmano bandhuH aatmaiva ripuraatmanaH ". The mind becomes a friend to the one who has control over it, and becomes an enemy for the one who is controlled by the mind.
Verses 10 to 22 deal with the practice of meditation. Meditation requires one to be firmly seated, alone, sitting erect, with least physical movement. All these are necessary since we are endowed with so much imagination that bridling our minds is extremely difficult. The lord also says that a wandering mind should be brought back to course by the contemplation of God. This yoking of mind with God is called Yoga.
A true Yogi regards every being like himself and treats all people like his own family. The mind can be subdued by sincere spiritual practice or meditation and by detachment. Not all Yogis are successful in subduing the mind. The unsuccessful yogi is given mercy by the Lord who allows him to carry forward his yogic practices of previous lives onto his next life. God assures us "No spiritual effort is ever wasted".
The chapter concludes with the words that the most devoted of all the yogis are those who love God, live, breathe and think of God at all times - manasaa, vaacha and karmaNa (mentally, in words and actions) and whose mind is ever absorbed in God.
Communion through Knowledge and Realization
This chapter unfolds in its thirty verses, the wisdom - GYaana (knowledge of God in his absolute, formless aspect), along with the knowledge of the qualified aspect of God or viGYaana (the knowledge both with form and without form). Having known these, nothing else remains to be known in this world.Out of thousands, a rare soul, strives to realize God and of those who strive, a rarer soul actually finds God. This chapter is based on the principle of prakriti and jiva. prakriti (or nature) is two fold, differentiated as lower and higher. The lower prakriti consisting of 5 bhootas - Earth, Water, Fire, Air and Ether is inert and meant for enjoyment. The higher prakriti, that is, the mind, intellect and ahaMkaara or the ego which sustains the world is the jiva.
In verse 6, the nature of the two prakritis, the cause of creation is stated and described as Kshetra and KshetraGYa for their origin cause - Kshetra is inert and evolves as the body and KshetraGYa i.e. the higher prakriti consisting of mind, intellect and ahaMkaara enters all bodies as experiences and sustains them through its own work. Therefore, God is the origin from which, a thing effectively comes into existence. He is the ultimate cause of the entire universe together with prakriti.
There is nothing superior to God and the world depends on him as pearls hang on a string. He is the salt of the ocean, brilliance of the moon and Sun, Om in the Vedas, sound in the sky and manliness in men. God is the undying seed of all life and free from passion and desire.
This chapter also describes the three guNaas of sattva, rajas and tamas. The manifestations of the three Gunas deceive the world which fails to recognize the Lord who is beyond these Gunas.
It is difficult to pierce this divine maaya of guNas, but those who are faithful pierce it. The ill minded and ignorant are victims of maaya and do not worship the Lord.
The men who worship are classified as - the sorrowing, the truth seeker, seeker of bliss and the wise man. Of these, the wise man is dear as his mind is balanced and devoted to God as the supreme goal.
A man worships various goals according to his nature. But this chapter explains that God is formless and the foolish think that he has form, since they are covered by maaya and cannot see the Lord who is without birth or death. The world of illusion and maaya cannot understand him. The play of ambivalence of disgust and delight flings all beings into delusion. But holy men, free themselves from extremes, become devoted worshippers, and strive for salvation from death and old age. They understand brahman and the nature of karma. They continue in knowledge till time of death for they are firm in reason.
The way to imperishable Brahman
This meaning of the term "aksharabrahman.h" is true in both ways. brahman.h is akshara or indestructible, imperishable and also akshara, the sacred syllable OM is brahma, which will be alluded to in the course of this chapter.While all the other chapters of Gita teach us how to live, Chapter VIII is the only chapter which teaches us How to die. The Lord says, If a person knows me and remembers me at the time of his vacating the body, there is no doubt at all that he will reach me and find me after his death.
So, in order that in one’s last moments a person can easily remember and quickly focus on God and God alone, it is necessary that a person should remember God at all times. The Lord tells Arjuna "Fight & do your worldly actions remembering me. Let your mind feel and think and be permeated by me. Then there is no doubt that thinking of me at the last moment you will find me, reach me.
What is the technique to acquire this constant remembrance of the Lord? abhyaasa yogaH - practice again and again and bring back the mind to the Lord always - "yatra yatra mano yaati, tatra tatra samadhyayet.h"
the Lord says, "Think of me with a mind that doesn’t go elsewhere. You will decidedly reach me". Practically, suppose you see that death is imminent, you can see it coming, then, What do you do? Fill your mind with love and devotion, don’t let it wander, focus and hold your mind, breath, sight between the two eyebrows and remember the Great Lord incessantly then let the breath evaporate or body melt, at that time you have reached Him, merged in Him. (Isn’t it better to practice this exercise often, so that it comes to us easily at that very crucial moment - like Gandhiji uttered "Ram Ram" before he breathed his last)
Now, what is this special state which is called akshara or Indestructible, which advanced & renounced yogis attain and for attaining which people follow brahmacharya. The state in this is Close all the body’s entrances (sensory), holding and restraining the mind within, focusing the breath in the center of the forehead, chanting the indestructible OM and remembering the Lord. He who leaves his body in such a state reaches the Lord.
When a person reaches or attains the Lord, they don’t return to this cycle of birth and death, they are not born again. When we see the negatives such as death and disease again and again, then the worldly attachment will thin out and wear, vairagya will grow and then attaining Moksha will become important as well as necessary. That Lord in whom everything is stationed and who pervades everything is indeed attainable through unwavering bhakthi, love, devotion.
Sovereign Science and Sovereign secret
The Lord begins this chapter saying that he will reveal the most secret knowledge which is easy to practice and directly enjoyable. This is the path of devotion and it is very easy to practice.The Lord then says that devotion comes from the knowledge that the Lord is present in all beings but yet but he is not restricted to them. The entire creation is brought about by nature under the Lord’s supervision. The fools who do not understand this think low of the Lord, while those with divine nature constantly worship Him. Others worship the Lord within themselves while still others consider the Lord to be in different celestial forms.
The Lord says that he is the worshipped, as well as the worshipper, the father, mother, grandfather, the supreme goal, supporter, lord, witness, abode, friend, refuge, origin, seed and end. When people worship with a motive, then they are reborn, but those devotees who constantly worship the Lord without any other motive reach Him.
The Lord says that he accepts even a leaf, flower or even water when a true devotee offers it with love. He says that all our actions must be offered to him, without exception and when all actions are performed in this manner, we become freed from sin. The Lord says that he is present in all beings and when a person fixes his mind on the Lord and unites himself to the Lord and completely surrenders himself to the Lord, then he shall definitely reach the Lord.
Manifestations of Divine glories
"vibhu" means "Lord", "vibhuti" signifies Lordship or control. The chapter deals with the attributes and glories of God. Knowledge of these attributes is said to give rise to bhakthi and helps to develop it. bhakthi is meditation saturated with love. This element of love is to be acquired through an understanding of the nature of the object of meditation. There are three divisions in this chapter. In verses 1 to 11, the Lord makes the following declaration, "Listen further to my supreme instruction, I will speak out for your Good". The Lord says a person who understands that the lord as the self present in all beings and that he is without a beginning or end is freed from delusion and sin. The knowledge that God is superior to everything else originates bhakthi. The Lord declares that He is present in everything that is glorious and impressive. A person who understands this, has his mind fixed on the Lord.In verses 12 to 19, Arjuna wants to know about the Lord’s glorious manifestations in life and in nature. In the last section the Lord lists some of them; He says: "I am the Self or guDaakeshaH, seated in the hearts of all beings. I am the beginning, the middle and the end of all living beings". The Lord goes further by saying, that he is the Sun among luminaries, saama veda among vedas, shankara among rudras, OM among Syllables, prahalaada among the daityas, raama among weapon bearers, arjuna among paanDavas, in short, the lord says that he is the seed of everything and that without him, nothing can exist.
In the last few verses, the Lord says, "There is no end to my manifestations. Whatever being there is, glorious, prosperous and powerful, know that to have sprung, but from a spark of my splendor." Translating it to our life, we should be reminded of the Lord whenever we see excellence, anywhere around us.
Vision of the Cosmic form
Arjuna now wants to have a direct experience of the divine majesty of the Lord. The Lord gives him a new power of insight, with which Arjuna becomes capable of having a direct experience of the divine. The Lord reveals to him his vishvaruupa or cosmic form. In an instant Arjuna finds that all that exists - the past, present and future are spread out within the Lord. The majesty and splendor of the lord is too much for Arjuna to bear.He sees that all beings are helplessly drawn and absorbed into the Lord in the course of time. Arjuna realizes that there is only one will and that is the Lord’s. All actions by all beings ever created are only to carry out the Lord’s will. Arjuna finds that the armies that are waiting to battle have already been destroyed by the Lord’s will and that he himself is only an instrument for that.
This experience shakes Arjuna to the very core and he loses himself in devotion to the Lord. In the end, Arjuna is informed by the lord that such an experience is very rare and only through firm devotion, a person can achieve this. So, he is exhorted to be a devotee of the Lord, carrying out his will, looking upon Him as the highest and having attachment for nothing other than the Lord.
Communion through loving devotion
Arjuna now wants to know who is a better yogi. The one who follows the path of devotion looking upon God with form and attributes as the supreme person or the one who looks upon the formless and attributeless brahman.h.The Lord says that all devotees who worship God with faith and adore Him are praiseworthy. Of the two paths, worshipping God without form is too difficult for men. The lord assures us that he personally comes to the rescue of that devotee who surrendering all actions to Him, constantly and exclusively thinks of Him.
Verses 8 to 12 deal with the practice of devotion. The Lord says that all men should practice whole hearted devotion. Concentration can be gained through yoga and when this is also difficult, the Lord says that we can do any work that is pleasing to the Lord. When even this is not possible, then a person can abandon the fruits of all actions to the Lord and thus be a devotee of the Lord. Such true abandonment of fruits of actions is very powerful and instantly gives peace.
Verses 13 to 20 define an ideal bhakta. He is a friend of all, free from ego and pride, ever cheerful, patient, firm in resolve and totally surrendered to the Lord, showering love and affection to all, without doership notion and treats friends and enemies in the same manner and considers the entire world as his home. When a person follows these with complete devotion and faith, they become extremely dear to the Lord.
The differentiation of the knower from the known
Verses 1-6 define the field and its knower. The Lord says that there are two categories in the consciousness of man -the object and the subject, that which is seen and the person who sees it or the seer. The body represents the object and is called the field (kshetra). The seer or the subject is the spirit or jiva which is (kshetraGYa). The jiva is not just a part of the body but is different from it and master of it. In a broad sense the kshetra or field is not just a individual body but a universal nature and it consists of the five great elements (ether, air, fire, water and earth), ego, intellect, the ten organs, mind and five objects of sense, desire, hatred, pleasure and pain, life and vitality. All the individual fields or kshetras are made by a combination of these and in all of them the lord is the knower or kshetraGYa.Verses 7-11 define knowledge and its means. Knowledge is knowing the difference between the seen and the seer and the body and the soul. This is cultivated by the following discipline. Absence of pride and vanity, patience, perseverance, service of the teacher, self control, non attachment to sense objects, non entanglement with family and intense devotion to the Lord. These constitute knowledge and the opposite is ignorance.
Verses 12-15 describe the object to be known. Through this theme, Lord Krishna says about what is to be known and knowing which one attains immortality. It is the supreme Brahman which is neither Sat nor Asat. The Lord’s hands, feet, eyes, head, face and all parts pervade all and He is supreme.He is the perceiver of all sense objects, though He is devoid of all senses. Though unattached and attribute less, He is the one who sustains and enjoys all qualities (Gunas).He is within and outside all beings. Though immobile, he looks like one who is moving. He is both far and near. He is subtle, hence incomprehensible.
Verses 16-34 discuss about knowledge as discovery of one’s spiritual identity. The fruit of knowledge is God realization. In verses 19 to 22 the Lord describes the differences between prakriti and purushha. Man should understand that "God is present in all beings. He is imperishable. He is a non doer. All actions are done only by nature or prakriti. The Lord says that when a person understands that he is a part of god or purusha and not a part of the impermanent nature or prakriti , then he will not be born again. In the last verse the Lord says that when a person understands this difference between Kshetra and KshetraGYa, then he realizes God.
Division according to the three guNaas
The Lord says that nature is the universal womb in which He places the seed. From this all beings are born and therefore He is the source of all creation and is the originator. The continuous process of creation is presided over by the Lord.The three Gunaas viz., Sattva, Rajas and Tamas have their source in Prakriti. The characteristics of each of these Gunaas are, Sattva - Purity, Rajas - Passion, Tamas - Ignorance or dullness.
Everything in life is bound and dominated by these GuNaas and man’s life and actions are influenced by them.
Sattva being purity is luminous and bright like a crystal, is free from evil and trouble and therefore binds and connects itself to happiness and knowledge. Rajas is a source of desire, lust and attachment and therefore binds itself to action because from desire and attachment flow attachment to action. Desire means hankering after things not attained and attachment means fondness for things already attained. Tamas binds itself to laziness and sleep.
The results of each of these characteristic actions of Gunaas are: Purity from Sattva, Pain from Rajas and Ignorance and stupidity from Tamas. What happens to those who follow these Gunaas? Sattvikaas go up to the Satyaloka - the abode of Brahma, Raajasikas dwell in the middle and are born in the world of men, Taamasikaas go downwards and are born in lower creatures.
The person who rises above the three GuNaas is called triguNaatiita. He does not identify himself with passing moods of happiness or sorrow because he understands that these are only emotions of an impermanent body and not of himself because he has identified with God. He is alike in pleasure and pain and has the same attitude to friends and enemies.. He never feels that he is the doer of anything. The lord concludes with a statement that only a person who has complete faith and devotion can become a Trigunaathitha and be able to reach Brahman.
The mystery of the all pervading person
The Lord says that the created world is like a mighty pippala tree, which is rooted in God, whose stems are represented by Brahma and whose leaves are the vedas. The one who knows this, is the knower of the vedas. Fed by Gunas, the branches, with tender leaves as sense objects, extend in all directions. Entangled in its branches, no one understands its source nor one understands the values it yields. The Lord advises to cut this tree with the formidable axe of dispassion. The means to God realization is to seek that supreme state from whom the creation has progressed - dwell and meditate on Him.He then explains the Glory and the essential character of God. The Lord says that the brightness in the Sun and the Moon are his own brightness. So also in the Fire. Entering the soil, he supports all beings. Becoming the moon, he nourishes all the plants and herbs. Associated with Prana i.e. the incoming breath and the Apana i.e. outgoing breath, He digests the four types of food in the form of Vaishwanara. He is seated in the hearts of all. From Him proceed memory, knowledge and forgetfulness. It is He who should be known in all Vedas. He is the author of Vedanta and the one who knows all the Vedas.
Verses 16-20: In these he explains the Kshara and the Akshara purusha and the Purushothama. There are two kinds of purushas in this world viz. the Kshara or the perishable and the Akshara or the imperishable. Bodies of all beings are perishable while the Jivatma is the imperishable. The supreme person is called paramatman, who is the indestructible Lord. He pervades and supports the three worlds. The Lord said, I transcend the Kshara and the Akshara. I am known in the world and the Vedas as Purushothama. He, who knows me as Purushothama, knows all and worships me wholeheartedly. Whoever understands this, his mission in life is fulfilled.
Distinction between divine and demoniac types
In this chapter, Lord Krishna clearly classifies the mankind of all ages and times into two categories: the divinely good Deva and the evil Asura. He describes the actions of both and the results.Unlike the divine type, the Asuric type is against all spiritual values. He does not distinguish right from wrong, pure from impure or truth from untruth. According to these people there is no place for God and they think that they are the most powerful. They only want to amass wealth, destroy their enemies, satisfy their lust and get name and fame by hook or by crook. They try to exploit and torture all their fellow beings and have no respect for God. The spiritual or daivic type of people are pure, fearless, self controlled, generous, loving, truthful, patient and have no pride or vanity. What are the effects of these two? Divine nature is deemed for liberation while demoniac nature leads to bondage. The Lord assures Arjuna that he is born with divine qualities
For the demoniac, the ego is supreme and they think that they are the Doer. They become addicted to Sense gratification fall into a foul Hell. Self conceited, stubborn, filled with pride and intoxication of wealth they perform sacrifices in the name of ostentation, contrary to scriptural ordinances. Further, bewildered by false ego, lust, pride, anger and strength, these malicious people become envious of the Lord, situated in their own bodies and that of others’.
The Lord points out that such men who are evil and jealous fall lower and lower each day and are born again and again into this material world through the various demoniac species. They can never approach the Lord and sink down to the most hateful type of existence.
How does one avoid this hell? This can be done by avoiding three gates: Kama (Lust), Krodha (anger), Lobha (greed). Every sane man should give these up. When this is avoided, the person performs acts which lead to God realization and gradually attains the supreme destination. But, If a person abandons scriptural rules and acts however he wants in lust, he does not attain perfection, happiness or the God realization . The Lord says, Therefore, we should understand what is duty and not duty as mentioned by the scriptures before setting out to work so that our activities may lead to God realization.
The three divisions of faith
At the beginning of this chapter, Arjuna inquires about the position of those who worship God with faith. In reply to this the Lord describes the three types of faith based on the three GuNaas and says that the character of a man is determined by his faith. Man’s faith is determined by the dominance of one or the other of the three qualities of nature Sattva, Rajas and Tamas. His preference in respect of objects of worship, food, activities etc., will depend upon the Shraddha. Whatever is done without pride but is motivated by the good of others and has the grace of god in mind is Sattvika. Whatever is sought or done with desire, vanity and self- gratification is Rajasa. And Whatever is done indifferently without evil motives thoughtlessly and in grumbling spirit is Tamasa. Such conduct is futile in respect of man’s higher evolution. Verses 23 to 28 deal with the holy syllables OM, TAT and SAT which indicate the sacrificial mentality. Whatever a man does as offering to god, uttering these syllables promotes spiritual progress. All sacrificial rites, all austerities and charity done have no effect if not supported by faith.Liberation through renunciation
This chapter is a summary of all the instructions given so far, in a condensed form. At the outset, Arjuna is asking a question. He asks the Lord, "Krishna, Tell me the essential features of Sanyaasa and Tyaaga i.e. renunciation and abandonment. The Lord replies,‘Sanyaasa or renunciation is the renunciation of ego, the doership notion. Tyaaga is the abandonment of fruits of all actions. Then the Lord gives an exhaustive analysis of the 3 gunas, varying degrees of which determine each person’s personality and behavior. Firstly Tyaaga based on these 3 gunas. Sattvic Tyaaga is performing one’s duties promptly and well with no attachment either to the action or to the result. A person with this attitude performs the duty not because he gets or wants to get anything from it for himself. Rajasic Tyaaga is abandoning actions for fear of bodily trouble. Tamasic Tyaaga is abandoning one’s obligatory duties, duties that are required to be done. So, a true Tyaagi or a true man of abandonment is one for whom, duty has no aspects such as agreeable or disagreeable, dignified or undignified. He gets the same satisfaction from the performance of all kinds of work.
The Lord, then classifies knowledge based on the 3 Gunas. Knowledge by which the one imperishable being, the paramatman is seen in all existence is Sattvic knowledge. Knowledge by which one does not recognize the oneness in existence is Rajasic knowledge. Knowledge by which one is sunk in worldly pleasures and denying the existence of a higher power is Tamasic knowledge.
Similarly, Action which is performed without love or hatred, without desire for the fruits of that action is Sattvic action. Action to gratify a desire is Rajasic action. Careless, irresponsible actions are Tamasic actions.
The doers of actions can also be likewise classified. A Sattvic doer is one who acts joyfully. For him, work means worship of the Lord. A Rajasic doer acts with the motive of profit for himself. He is not reluctant to harm others to secure his interests. To him work means labor. A Tamasic doer is one who calculates maximum benefit out of minimum effort. He is arrogant, cunning and complaining in nature.
Right understanding or Budhi can also be classified in the same manner. Sattvic budhi discriminates between constructive work and destructive work i.e. between what will tie one to worldly existence and what will liberate one. Rajasic budhi misunderstands the right for the wrong and the wrong for the right. Tamasic budhi dictates only mistakes, arrives at only erroneous, wrong judgments.
Then the Lord classifies firmness or dhriti. Sattvic dhriti is that firm endurance to bounce up again, in spite of all failures to meet fresh challenges. Rajasic firmness is the consistency of purpose in acquiring wealth and worldly pleasures to gain happiness for oneself. Tamasic dhriti is the consistency in clinging to stupidity, fear, grief and pride.
The Lord then explains sukha or happiness. Sattvic sukha is a lasting happiness combined with a sense of security and fulfillment. Rajasic sukha is the fleeting joy, produced when the sense organs experience a thrill. Tamasic sukha is the dull joy one gets from sleeping and eating (eating what? More and more sweets!!)
Next, humanity is classified into four types by the Lord. Brahmans, Kshatriyas, Vaisyas and Sudras. Each individual comes back to the world with a bundle of vasanas gathered from past actions prompted by the three gunas. Each individual’s birth in a family, in a given surrounding is determined by his own past actions. The duties allotted to everyone are based upon their nature and fitness to do that particular action or work. By being loyal to one’s allotted duties, one gains happiness. Faithful discharge of one’s own duty is far better in every way than even the very best performance of another duty. No one incurs sin by the performance of one’s own work, which is in line with one’s own vasanas. Then the Lord tells Arjuna, that he is very dear to the Lord and hence the Lord advises him the secret of the highest wisdom. This is " Always take refuge in the Lord. Discharge all one’s duties. Always fix one’s mind on the Lord. Dedicate all actions to the Lord in the firm faith that He is the ultimate goal of human existence. Surrender oneself totally to the Lord and He would release everyone from their sins. Hence there is no cause to grieve".
The Lord then says, that these teachings should not be imparted to those who do not have mental discipline, to those who do not have firm faith in the Lord , to those who do not do selfless service and above all those who do not have the inspiring urge to reach the Lord.
Finally, the Lord says, He is dearest to me who imparts this knowledge to earnest spiritual students. Study of the Gita is a great yagna or sacrifice because the student offers his ignorance to be burnt up in the fire of knowledge. Even those who listen to the Gita with faith in the Lord reach the land of the meritorious, the world of peace and joy, for the reaction of their past misdeeds will not act upon them.
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