(Krishna giving the Bhagavad Gita)
Literally, Song of God. Portion of the Mahabharata that is a dialogue between Arjuna, one of the Pandava brothers, and Krishna. See Mahabharata. (Glossary for the Vahinis)
The Bhagavad Gita is a text book for all mankind, giving the secrets of spiritual science in clear and simple terms. But it will be useful only when the reader has as much detachment as Arjuna had when Krishna started the discourse. If you have as much vishada (despair) as Arjuna had, you have the adhikaara (competence) to get the Teaching which removed the grief.
Only a patient ailing from a disease is entitled to the specific which will cure it. What business have others with it? What profit can they draw from it? The Gita will act on the mental system only when the symptoms of vishada (grief) are strong.
To understand the meaning of the Gita, the reverential approach is necessary. You must take up its study in an attitude of submission and expectancy. For the Gita is the ‘milk’ of the Upanishad, ‘drawn’ by the Cowherd Krishna with the help of Arjuna, the ‘calf’, for all the ‘dull-witted’ to drink and draw sustenance from. There are some who argue that the Gita as a sacred poem was a creation later than the Mahabharata, of which it is a part; but whatever may be said of the composition of the Gita, there is no doubt that the principles and teachings of the Gita are ancient, nay, dateless. In the first three shlokas of the fourth chapter, reference is made to the Lord instructing the Gita to Surya (Sun) first and later to Manu; and to the fact that from Manu it reached Ikshvaku and thence to others in succession! So the Gita is beyond the category of time and it cannot be assigned to a particular point of time, past or present.
The Gita is a text for spiritual practitioners, for it emphasises sadhana (spiritual discipline), and spiritual attitudes, more than anything else. Every chapter lays down means and methods of reaching the goal of peace and harmony. Now sadhana is the product of keen and steady yearning for progress. The aspirant must aspire, not despair. He must persevere, not clamour for quick success. The Gita is as a boat, which takes man across from the self-imposed state of bondage to the freedom which is his nature. He is taken from darkness to Light, from lustrelessness to Splendour. The Gita ordains for man disciplines and duties which are free from the taints of Vasana (tendencies and impulses) that tie him to the relentless wheel of birth and death.
Really speaking, man has come into this Karmakshetra (Field of Activity) only to engage himself in activity, not in order to earn the fruit of such activity. That is the teaching of the Gita, its fundamental lesson. The Gita is the quintessence of the meaning of all the Vedas, Yajnas And Yagas (offerings for the glory of God). The outward-directed activities are mentioned in the preliminary portions of the Vedas. Activities of the mind, like the Upasanas, which are directed inward are mentioned later. Jnana Yoga too is expounded to minds thus clarified and purified.
The way it begins and the way it ends, that gives the clue to the subject which it expounds. The very first verse starts with the words. ‘Dharmakshetra (Abode of dharma), Kurukshethre,’ the word Dharma being the leading word. The last verse of the final Eighteenth Chapter speaks of ‘Yathra Yogeswarah Krishna’ and this word, Yogeshvara sums up the Dharma that is taught. Thus it is clear that the objective of the teaching in the Gita is just this: ‘Remember Dharma; practise Dharma.’ How significant is this word! All Shastras are engaged in demarcating and defining the nature and subtle characteristics of Dharma. The Gita incorporates this study and this analysis. It is a textbook of Dharma, in all its aspects. It discusses all the principles underlying Dharma. (GV, pp. 1-3)
Spiritual surrender will get God’s response
Arjuna, the greatest bowman of those days, anxious since years to destroy the wicked Kauravas who had angered him by merciless and systematic vendetta, suddenly gets disinterested in everything that he thought precious until that moment! ‘Of what avail is victory in the field of battle?’ asks this hero of a thousand encounters! ‘Nor do I see any good from killing kinsmen in battle,’ says the warrior who had vowed to wipe out the Kuru clan! ‘I do not wish to kill them, though they may wish to kill me; I shall lay down my arms; I shall die unresisting’ wails this foremost Kshatriya (warrior); ‘I would rather beg from door to door and live on alms,’ says this scion of an imperial line. In short, his mind had become ripe for the illumination. He has the Lord Himself as Guru by his side and he knows it. He asks Him: ‘I am struggling in ignorance; I am confused; I do not know which is dharma and which is Adharma(m) .’ He seeks disciple-hood and lays himself at the Feet of Krishna in self-surrender! Anyone anywhere who reaches that stage of spiritual surrender will get the response from Krishna and He will teach the Gita from the chariot which is driven by Him, that is his own heart.
End delusion and gain recognition of the Self
The purpose of the Gita is to remove the moha (delusion) which overwhelmed Arjuna and made him feel that he was the doer, whereas the truth is, he was but an instrument. So Krishna asks him at the very end of the discourse, ‘Has the delusion born out of Ajnana (ignorance) been fully destroyed in you?’ For, like a good teacher, Krishna is evidently quite willing to resort to some other means or to discourse a little longer, in order to make the pupil understand the teaching. But Arjuna is a good student; he declares, ‘Destroyed is the delusion (Nashto Mohah).
I have gained recognition.’ Now what is the recognition he has gained? The recognition of the Self or Atma. He has seen himself as basically Atma, and he has seen the world and all
objects as superimpositions on the Atma, due to ignorance or Maya.
An emperor, while sleeping, dreams that he is a beggar; he wears tattered clothes and cries piteously before other people’s doors for a morsel of food; no one listens to his clamour; he can no longer contain his sorrow. He weeps aloud and wakes up his mother. She comes and wakes him up from that dream. Now, the mother need not tell him, ‘Listen to me, you are the emperor. You are not a beggar.’ He knows it as soon as he awakes. The recognition of the Self happens as soon as the delusion goes, the delusion that this dream-world is real! A prince who falls into the hands of a forest tribe while yet a child, and behaves like one of them, does not thereby lose his prince-hood. Rescue him and he knows he is a prince. So too, Arjuna says, ‘Smrithir labdhvaa’’- ‘I got back my memory, I have gained recognition.’ I know Myself; I am Thyself !’
Gita is the greatest harmoniser of all yogas
The study of the Gita must end in this result. Greatness depends upon the sadhana (spiritual discipline) and the success achieved in it, in anushthana (practice of religious austerities) and innishtha (firm adherence to it). ‘Awake, arise and stop not till the goal is reached,’ it is said---’ Uttisthata Jagrata Prapya Varan nibodhata.’ But one need not march towards the goal. It is not some place where you have to go. It is jura the opening of the eye, the removal of the veil, the waking from the dream, the lighting of the jnana deepa (light of spiritual wisdom).
To get this fruit of Gita-parayana (discourse on Gita), ekagrata (one pointed concentration) is essential. Krishna asks Arjuna, ‘Has this been heard by you with an attentive mind? Have you heard it without distraction?’ For, the battlefield where they were, had plenty of distractions to disturb the concentration of Arjuna’s mind from the invaluable lesson he was receiving from Krishna. It is really admirable that Arjuna seated in the chariot between the two armies manages to master his mind and rid it of all the passions with which it was filled when he rode in for the fray! Truly, he is an ideal disciple. You should thank him for eliciting the Bhagavad Gita for humanity.
There are people who argue that the Gita teaches this yoga more than any other; that shows only their partisan nature. Once you begin to practise the Gita, such ideas as trying to exhibit your superior scholarship, by propounding a new theory or meaning will vanish. The Gita is the greatest harmoniser of all yogas. As a matter of fact, once the Gita is made the guiding star of your life, the way you act will be Karma Yoga, the way you feel will be Bhakti Yoga, the way you reason will be Jnana Yoga. It will become automatically so. What you do must be in line with dharma; what you feel must foster prema; what you think must reveal Satyam. Then this Satsanga will be blessed with Shanti, with even Prasanthi. (SSS Vol.2)
Arjuna had fought many battles, but he had never experienced any sorrow or attachment then. In the Mahabharata war, however, the same Arjuna felt that those ranged against him were his own uncles, grandparents and teachers, and he became despondent. He was the victim of the bondage of ‘myness’ and of his attachment to his kith and kin. When Krishna set out on His mission of peace, Arjuna was keen on waging war with his cousins, the Kauravas, and he tried to persuade Krishna to see that His peace mission would not succeed.
Arjuna pleaded with Krishna with all the strength he could command, ‘Krishna, this issue cannot be settled by negotiations. The Kauravas won’t agree to any compromise. Why talk words of peace? They will never accept them. Let us not indulge in this mission! Will the arrogant lot agree to our proposals? Why do you waste your efforts, Krishna?’
What was the reason for Arjuna’s attitude at that time and later, on the battlefield? When he did not see his enemies face to face, his attitude was impersonal. But once he beheld his opponents on the battlefield, he saw them as relatives, teachers and friends, his eyes were clouded and he became dizzy. He said, ‘Krishna, I won’t be able to fight. I am laying down my armour.’
When Krishna heard these words, He was very angry and rebuked Arjuna: ‘Arjuna! How could this miserable shade of cowardice overtake you now, when you have been clear and bright all along? This is quite unbecoming to the hero you are. The word Arjuna means pure, unblemished character. Why then this grief? The battle is imminent. The clouds of war have
gathered and are thundering. The foes in front are awaiting the moment when they could jump into the fray. They have heaped countless injustices and cruelties on you and now they are ready to grab the land that must come to you as of right. You have so far borne all the agony they have poured over you, without stirring even an iota away from truth. You have fulfilled all the conditions they imposed and you have passed through the years they prescribed for your exile.
Your attempts to effect a compromise were futile, you could not avoid the clash of arms. We have yielded as much as we could. Now war is the only method by which the eyes of the evil-minded Duryodhana can be opened to his own iniquity. Think of your duty as a member of the Kshatriya (warrior) caste: to uphold Dharma, to protect Justice. Yours is the wealth of courage, adventure and steadiness. But you are overpowered by this strange detachment, which is pathetically out of place.’
Krishna could have straightaway taught ‘Bhakti Yoga,’ ‘Karma Yoga’ and ‘Nishkama Yoga,’ to Arjuna. He did not do so. In fact, Krishna started speaking only in the second chapter. The first chapter of the Gita is devoted to the narration of the grief and anguish of Arjuna. Krishna allowed him to have his say. Krishna began his teaching: from the 11th verse of the second chapter. Until then, Krishna listened with extreme patience to everything Arjuna said. How lucky was Arjuna! Until the 11th shloka of the 2nd chapter, it is the story of the despondency of Arjuna, the effect of ‘the possession.’ That is why the first step in the cure is the exposition of Samkhya Yoga, the Path of Knowledge, Jnana.
Then He asked Arjuna, ‘Have you said all you had to say?’ Arjuna was silent. Krishna told him, ‘The malady of weak-mindedness is afflicting you. I know how to cure it. I’ll do it. Your ignorance is responsible for this attachment and infatuation.’ Then He instructed Arjuna in ‘Samkhya Yoga’ (the path of jnana).
‘Samkhya Yoga’ enables one to distinguish between the eternal and transient, ‘Atma’ and ‘anatman.’ It implies the awareness of the basic truth, but a person suffering from ignorance, how would he be able to understand Atma and anatman? Still, when a patient is in great danger, the doctor has to see that he gets out of danger. Afterwards he can undertake the regular treatment. Unless the patient is saved from danger, other remedies will be futile. When a person is drowning, we have to first take him out of the water to the shore and then offer the necessary treatment. We don’t start the’ treatment while the person is struggling frantically. So Krishna gave Arjuna at the outset a strong injection of courage to save him from sorrow and dejection. He explained the principle of Atma and anatman to him. ‘Arjuna, with fear you will not be able to accomplish anything. Don’t give way to fear; you are the fearless Atma. It is only in that state of Atmic awareness that I can make you achieve victory.’
Of the eighteen chapters of the Gita, Samkhya Yoga is very important. Samkhya Yoga is the life of the Gita. The name is derived from the enquiry of Samkhya in the chapter. Samkhya Yoga revealed the features of a Sthitaprajna to Arjuna and chased away his delusions
Body, mind and intelligence are temporary agents
Krishna said: ‘Arjuna, you think that these people are your relatives and friends. But, consider this :who is a relative? Who is the body? Who is the In-dweller? All bodies are like bubbles on water. You and I and these friends and relatives have been in existence in many previous lives. Body, mind and intelligence are all temporary agents. They are like the clothes we wear and discard. They are inert. Why develop such a close attachment to these things, subjecting yourself to sorrow and infatuation! Do your duty: all the honour and other things due to you as a prince, will be showered on you. On the battlefield, there can be no room for faint-heartedness. You can’t play two roles at the same time when one role is opposed to the other. Now you are on the battlefield and have come to fight. So, FIGHT!’
It is more useful for the student to search for his own faults with a view to remove them, than to seek excellences so that he might exult over them. A student who does this can progress fast. He is not dragged behind by fear or anxiety. He can move on, with faith in the Lord, on whom he has placed all his burdens. He reaches a state of mental calm, which is the sign of the true aspirant. Arjuna arrived at that stage, and then, Krishna gave him (and, through him, to all mankind) the teaching that confers immortality.
For whom was the Gita spoken? Just think of that for one moment. Milk is not taken from the udder for the sake of the cow, for cows do not drink their own milk. Arjuna, the calf, has had his fill. Krishna is ever-content and He needs nothing, not to mention, milk! For whose sake was it that the Upanishads were milked by Krishna to get this Gita? Krishna says it is for the ‘Sudhee-jana,’ the persons who have ‘Su-Dhi.’ Intelligence that is moderated by Goodness. Intelligence that is controlled by Virtue.
What of the place where the Teaching was given? Between two opposing Armies! Therein lies the great significance of the Gita. On one side, the forces of Dharma, on the other, the forces of Adharma. On one side, the Good, on the other, the Bad. Between these two pulls, the Individual, unable to decide which course to adopt, weeps in despair. The Lord speaks the Gita to all such and grants them light and courage. Do not think that the distress of Arjuna was just his affair, his problem and no more. It is a universal human problem.
Identification with body and senses leads to tragedy
In the very opening verse of the Gita, we find Dhritarashtra asking Sanjaya: ‘Sanjaya, what are my people doing, and what are the Pandavas doing on the battlefield of Kurukshetra, which is a Dharmakshetra?’ It is a place where sacrifices are performed. The children of ‘Kuru’ used to play on that very field. Therefore it is called Kurukshetra. Sacred and auspicious acts had been done on that very spot. So it is Dharmakshetra, as well.
Our body itself may be called a Dharmakshetra. For, when a child is born, it is pure and without blemish. It is not a victim yet of any of the six ‘enemies of man’-- anger, greed, lust, egotism, pride and jealousy. It is always happy. It cries only when hungry. Whoever fondles, king or commoner, saint or thief, the child is happy. The child’s body is not affected by any of the three gunas (innate qualities) and is a Dharmakshetra. As the body grows, it begins collecting qualities such as jealousy, hatred and attachment. When these evil tendencies develop the body becomes a ‘Kurukshetra.’
The battle between the Pandavas and the Kauravas did not last more than 18 days, but the war between good and bad qualities in us is waged all through life. Rajo guna and Tamo guna (qualities of passion and inertia) are associated with the ego and the sense of ‘mine.’ The word Pandava itself stands for purity and saathwik nature. Pandu means whiteness and purity. The children of Pandu, the five Pandavas, were pure. The war between the Pandavas and the Kauravas signifies the inner war in each of us--the war of ‘Sattva guna’ against the other two gunas, Rajas and Tamas.
Answering Dhritarashtra’s question, Sanjaya said, ‘Why do you ask me what they are doing?
Since they have all gathered for war, they are of course fighting.’ There is, however, an inner
meaning to the question. This is to be found in his use of the word Dharmakshetra.
Dhritarashtra hoped, ‘My children are bad and wicked, but since they have entered the Field of ‘Dharma’ (Dharmakshetra), it is possible their minds may be transformed into good.’ ‘Dhritarashtra’ means one who considers things which do not belong to one as one’s very own. He is not the body; but he owns it. He is not the senses, but he derives pride in owning them. A person who considers the kingdom which does not belong to him as his own, is a ‘Dhritarashtra.’ Every person of Dhritarashtra’s lineage identified himself with the body and the senses that led to the tragedy.
Consequences of acting without foresight
Among the Pandavas, there were some who were superior to Arjuna in some respect. Dharmaraja, the eldest brother, was more serene. Why then was the sacred Gita not taught to him? In terms of physical prowess, Bhima was a much stronger person. Why was it not directed to Bhima? Why was it taught to Arjuna? Dharmaraja was the embodiment of Dharma, no doubt. But, he did not have the foresight to visualise the ravages of war. He did not consider what the consequences of his action would be. He became wise only after the event. Bhima had enormous physical strength and valour, but he did not have enough intelligence. But, Arjuna had foresight. He told Krishna, ‘I would rather be dead than fight against these people, because, if I should win, it would be at the cost of putting them to death and causing much suffering.’ In contrast to this, Dharmaraja waged the war and when he lost his kith and kin, he sat down in gloom regretting all that had happened!
The need for the relationship of Guru and disciple
When one acts without foresight, one has to repent for the consequences of the indiscriminate
action. Krishna considered Arjuna as the fittest person for imbibing the Gita. Arjuna foresaw the aftermath of the war and that was why he shied away from the fight. He knew the consequences would be terrible. Only a pure heart can feel sorry for something even before the event takes place.
Krishna and Arjuna were inseparable companions for seventy-five years, because Arjuna’s was a pure heart. Although they had lived together for so long, Krishna had not instructed Arjuna, because during all that period Arjuna was moving with Krishna as his brother-in-law. He was conscious only of the family relationship. The moment Arjuna surrendered and accepted discipleship, Krishna stood forth as his teacher. If we really desire to acquire higher knowledge from some one, it will be possible only when there is the relationship of Guru (preceptor) and shishya (disciple).
Develop the capacity to face adverse situations
When Arjuna told Krishna, ‘You are my father; you are my mother; you are my teacher; you are my wealth and my everything,’ surrendering himself completely to Krishna, then only did
Krishna reply: ‘You are my disciple; you do my work; do everything for Me and I shall take care of you.’
While dealing with ‘Samkhya Yoga’ Krishna taught Arjuna how to surrender totally to His Will. Krishna freed Arjuna from the sense of identifying his body with the Atma (the indwelling Divine Spirit). As long as that overwhelming body-consciousness persists, we will not be able to practise any spiritual discipline of Dharma Marg, Karma Marg or Bhakti Marg. In fact, attachments pollute the heart. Without cleansing the heart of these impurities, it is not possible to fill it with holy feelings. ‘Arjuna,’ said Krishna, ‘you are steeped in body-consciousness. Cast off that delusion, then only will I be able to fill your heart with wisdom and bliss.’
Ignorance is the most important cause of sorrow. ‘Have you yearned for God, for Dharma? When you cry out for God and for Dharma, the yearning becomes yoga sadhana (spiritual effort). You clamour for a number of things, but when there is a decline in ‘Dharma,’ you must cultivate courage. You must develop the capacity to face adverse situations. Today you should have immense courage and unshakable determination. Avoid blind and foolish courage. One should have the capacity to discriminate and behave in accordance with the time, place and circumstance. Here and elsewhere, you should always have courage in your heart and the determination needed to accomplish the task.’ Thus did Krishna exhort Arjuna. (SSS Vol.17, pp. 59-62)
Krishna answered Arjuna’s queries thus, ‘The fundamental ignorance, my dear, is the identification of yourself with something that is not you; viz. the body. Deha (material body) is Anatman (non self); you believe that it is the Atma (Divine self). What a topsy-turvy bit of knowledge is this. To cure this Ajnana, I must administer the medicine of Jnana (wisdom) itself.’
Thus, Krishna started giving him, in the very first instance, the most effective drug, Jnana. This is detailed from the eleventh shloka of the second chapter. This is a key shloka for all students of the Gita. Krishna condemns outright two objections that were haunting Arjuna for long, saying that the destruction of the body does not mean the destruction of the Atma and that he is grieving for those he need not grieve for. ‘Prajna vadam scha bhasase: You talk like a wise man.
(Asocyan anvasocas tvam prajna vadams ca bhasase, gatasun agatasums ca sanusocanti panditah, You are mourning for those not worthy of sorrow, yet speaking like one Knowledgable. The learned nither laments for the dead or the living.)
You say this is Dharma and the other is Adharma, as if you know how to distinguish them,’ said Krishna. (GV, p. 27)
The Gita does not encourage inertia, indifference or slothfulness. It recommends Karma as a
Yoga (divine communion), as an activity in tune with the Divine Will, directed to the promotion of one’s spiritual consummation. Karma has to be an act of fulfilment, of adoration and of one’s duty to oneself and others. The Gita marks out the steps and the path towards the realisation of this goal. It accepts all attitudes as valuable and sublimates each one into a saadhana (spiritual effort). It elevates the Karma Kanda into a means for the uplift of the self and the advancement of mankind. It is Kalpavriksha (Wish-fulfiling Tree), which bestows boons to aspirants of all levels of commitment.
It is an ocean of spiritual wisdom from which each one can bring away as much as the vessel he carries with him can hold. The rational seeker, the actional sadhaka and the devotional aspirant all get equal attention and care from the Lord. In fact, the Gita infuses into every act of daily life the sublimity of Vedanta, the immanence and transcendence of the Divine Principle. The Vedanta is interpreted in such simple terms that even the common man can understand and observe them in daily life.
The Gita is the authentic Messenger of God; it conveys His Message in clear, convincing fullness. It is the Mother’s comforting counsel for mankind. Grasping it, man can swim safe across the storm-ridden sea of life. It is the surest guide to the sadhaka. It is a mine of mantras; it is an ever-active fountain of Vedantic truths. It is the royal road to victory for seekers of Freedom. It renders that road a path of flowers. (SSS Vol.17, p. 70)
The Gita has shown that if we can root out the entrenched tendencies that cling to our heart, we are free to perform any action without concern for the results. From that point on we will not be bound by any Karma we become engaged in; in other words, we will be completely freed from the effects of our actions. People who do not understand this truth and end up renouncing all outside activities, become mired in sloth and idleness. But the Gita has repeatedly warned us that there is no room at all for idleness in the world of the Spirit. (SSS Vol.20)
The Gita is for saving all, and granting all Liberation. Gita, in Telugu, means "a line;" it draws a line across and cancels the series of births and deaths; it teaches you to stand erect, unafraid, along the straight path of dharma, along the line laid down.
You should gradually get rid of the attachments that lead you astray. Then only can you stand erect, without bending under the load. One common definition of dharma is that it is the adherence to the rule: "Do unto others what you wish them to do unto you; do not do unto others what you do not wish them to do unto you." Do not have a double standard. Treat all as your own sell That is to say, you must have faith in yourself and then only can you have faith in others. You must respect yourself and respect others. Egoism is the measure of altruism. Mankind is one community; you harm yourself and you harm all. You make a man stand erect and that act makes you stand erect. The treatment you wish others to render to you is itself the measure of your duty to them. (SSS Vol.2)