NATIVE CHARM
GUIDE TO THE STUDY OF BHAGAVAD GITA-3
Arjuna created an emergency for Lord Krishna. He came fully prepared for battle, and his vast army and its other leaders mainly depended on him. But on the battlefield, he saw and realised that the combatants were related by many ties. Suddenly all taste for war left him. He had come to fight to right a wrong, but now compassion for the very people who wronged his side overwhelmed him.His religious training convinced him that he was about to commit great sin by killing so many, among whom were venerable persons.
Lord Krishna saw it differently. Arjuna was a Kshatriya- whose duty it was to uphold dharma. He could not abandon the task, because it was unpleasant. In some situations, adharma cannot end, unless those who perpetrate it are finished. (That is why when Krishna talks of Avatara, he states destruction of the wicked ( vinashaaya dushkrutaam) as part of the mission of the Avatar.So, He has to clarify to Arjuna the real nature of karma, which is part of one's dharma. At the same time, He has to reveal the ultimate goal of life. The ultimate goal is Liberation from the cycle of rebirth.But it cannot be achieved by running away from life. So, the great secret revealed by Bhagavan is that one has to catch hold of Bhagavan under all situations, and perform whatever task has fallen to his lot as part of his swadharma, abandoning desire, dedicating the fruits to Bhagavan. This is the message Bhagavan is repeating in all contexts. No matter how the chapter heads are worded, the only real yoga is to be united with Bhagavan in mind. Yukta aasita mat para. Karma is not free from taint- as fire is not free from smoke.Purification comes not from the nature of karma, but by dedication to Bhagavan. It is only devotion to Bhagavan that is free from any taint! It is this alone which saves. This is what Bhagavan advocates positively.
CHAPTER 12.
This chapter is called Bhakti Yogam. The great man who named it so must have had a great sense of humour! For we have seen that Bhagavan has spoken about Bhakti in so many places already!
But it does begin with an important question by Arjuna, and a tremendous answer by Bhagavan.
Just prior to this, Arjuna had seen the Universal Form of Bhagavan. In fact, he had been frightened by the magnificent, indescribable spectacle. His body shaking, he requested the Lord to resume his normal human form. So now he has a doubt. In which form should one worship Bhagavan? Is it the Lord with Form, or as the One who is Unmanifested (Avyaktam) and Imperishable (Aksharam)? (12.1) Bgagavan gives replies which are very important for sadhana,
12.2 Maiyaavesya mano ye Maam
Nitya yukta upasatae
Shraddhaya parayopaetastae
Mae yukta tamaa mathaa:
Those who, fixing their mind on Me, worship Me, ever steadfast, endowed with supreme sraddha- it is My view that they are the best of Yogis!
This is a straight reply. Bhagavan fully approves saguna worship. Besides, he shows here another dimension of Yoga: to be a yogi is to be a devotee! Only the devotee is best of yogis!
12.3& 4
Here, Bhagavan reveals that even those who are devoted to the Indefinable (anirdeshyam), Unmanifested (avyaktam), Omnipresent (sarvatragam), Unthinkable(achintayam), Unchangeable (kutastam),Immovable (achalam), Eternal (dhruvam), Unchangeable ( Aksharam), they also reach only Him. ( ie they do reach Bhagavan, not an abstract state).
12.5
Klesa: adhika taras taeshaam
avyakta aasakta chaetasaam;
Avyakta hi gatir duhkham
Dehavad bhi: avaapyate.
Greater is the trouble for them whose minds are set on the Unmanifested. It is very hard for the embodied to reach the goal of the Unmanifested.
Sri Ramakrishna- 1881.
Studio portrait. It can be seen that he is in samadhi!
Ever since English education spread in India, so called educated people ridicule those who worship the saguna Form, considering themselves superior. In the days of Sri Ramakrishna, this debate about God with form and without form was very intense among the college educated youth. Reform outfits like the Brahmo Samaj also shouted in favour of the formless. Sri Ramakrishna gave them replies, as Bhagavan has revealed here.
12.6 &7
Ye tu sarvaani karmaani
Mayi sanyasya mat paaraa:
Ananyaenaiva yogae na
Maam dhyayanta upaasatae
Taeshaam Aham samuddhartha
Mrutyu samsaara sagaraat
Bhavaami nachiraat Partha
Maiyaavesita chetasaam.
O Partha! But those who worship Me, resigning (dedicating) all karmas to Me, regarding Me as the Supreme Goal, meditating on Me with single-minded attention, whose mind is set on Me alone- before long, I SAVE THEM OUT OF THE OCEAN OF SAMSARA.
12.8
Maiyeva mana aadhatsva
Mayi buddhim nivesaya
Nivasishyasi Maiyeva
Atha urdhvam na samsaya:
Fix your mind on Me alone. Place your intellect in Me. Then you shall without doubt live in Me hereafter.
12.9.
Here Bhagavan says that if one is unable to fix his mind on Bhagavan, he must seek to do it by repeated practice (abhyasa yoga)
12.10
If one is unable to do even this, one should perform all karma only for the sake of Bhagavan. Even by this, one can reach Bhagavan.
(It should be remembered that this is not karma yoga as popularly and absurdly understood- doing something well. This is doing the required karma (niyatam karma, kaaryam karma) for the sake of Bhagavan- without sankalpa, without desire for fruit, without attachment,etc. Even then it is Bhagavan who gives the result, not karma by itself.)
12.11
If one is unable to do even this, then one should control one's mind and buddhi, and renounce the fruits of all actions, taking refuge in Bhagavan.
12.12.
Jnana (knowledge of Bhagavan) is better than blind repetition. Jnana accompanied by dhyana is even better. But even better than all this is the renunciation of the fruits of karma (karma phala tyaga).
Then Bhagavan describes people whom he considers dear to Him. And concludes the chapter with the declaration:
12.20
Ye tu dharmya amrutam idam
Ya thoktam paryupasatae;
Sraddhadhaana Mat paramaa
Bhaktaastae ateeva Mae priyaa:
Above all, they who follow the nectarine (Immortal) Dharma (dharmya amrutam) described above, endowed with absolute sraddha, REGARDING ME AS THE SUPREME GOAL- they are exceedingly dear to Me.
Arjuna set the ball rolling by expressing his confusion about dharma ( dharma sammudha cheta: 2.7.) Here Bhagavan refers to his teaching as dharmyam amrutam- the immortal dharma! And all the steps He has described here involve personal dedication to Bhagavan through karma (body) mind, buddhi, renunciation of fruit of karma to Bhagavan. So, without Bhagavan, there is no dharma.
As the phalasruti to Vishnu Sahasranama says:
Sarvagamaanaam aachaara; pratamam parikalpatae
Aachara: prabhavo dharmo, dharmasya prabhu Achyuta:
This picture is taken from atlanteangardens.blogspot.in. Copyright status not stated, Acknowledged with thanks.
CHAPTER 13.
Here Bhagavan talks about Kshetra and Kshetrajna. The body is kshetra, but it is activated by the Presence inside. The body is part of prakriti, but is governed by the Purusha. But here too, Bhagavan refers to the need for devotion.
13.10
Mayi cha ananya yogaena
Bhakti: avyabhichaarini
vivikta desha saevitvam
aratir jana samsadi
13.11
Adhyatma jnana nityatvam
Tatva jnaanaartha darsanam
Yetat jnanam iti proktam
Ajnaanam yadatotyanyata:
To be devoted to Me without slipping, without thinking of anything else (ananyayogena), dislike for crowds which are worldly, to be steady in adhyatma jnana, to be focused on Bhagavan who is the essence of Truth ( tatva jnana artha darsanam)- all this is considered Jnana. All that which differs from this is called ajaana.
This is an important passage and has to be studied carefully. Tatva is a word rendered carelessly. 'Tat' means 'That which Is. It refers to the Essence of Existence, and not to our formulations about it. This is beyond verbal expression and has to be understood by constant meditation. Hence Bhagavan says here: Tatva jnana artha darsanam. It has to be seen by inner sight.
An important aspect of this jnana is constant meditation on and devotion to Bhagavan, without any other thought (ananya yogena), without slipping ( avyabhicharini bhakti). Bhagavan says clearly that the object of this devotion is not something abstract, but Bhagavan Himself (MAYI CHA).
All this means that Bhagavan considers Bhakti alone as Jnana!
CHAPTER 14
This deals with the three gunas and how they activate human beings. But even here Bhagavan refers to His role.
To begin with, Bhagavan says that He is going to talk on Jnana again, because it is by this Jnana that the Munis of old attained Realisation . Here, Bhagavan minces no words that this means Realising Him.
14.1.
Param bhuya: pravakshyaami
jnanaanaam jnanam uttamam.
Yat jnaatvaa munaya: sarvae
Paraam siddhim ito gathaa:
I will again tell you that supreme wisdom which is above all others (jnaanaanaam jnanam uttamam), by knowing which the Munis attained Realisation.
14.2
Idam jnanam upasritya
Mama saadharmyam aagatha:
Sargaepi : nopajaayantae
Pralayae na vyatanti cha.
Having devoted themselves to this knowledge, they have attained to My Being. (Mama saadharmyam aagatha:).They are neither born at the time of creation, nor are they troubled at the time of dissolution ( of the world.)
The word 'siddhim' in the first stanza is usually rendered by 'scholars' as realisation. But realisation of what? Shunya? Abstraction? Blank state? Bhagavan says in the next stanza that they "attained to His Being". So, this is what siddhi means- Realisation of Bhagavan. There is thus no jnana, no bhakti, no siddhi, no yoga, no anything but misery without Bhagavan.
This Bhagavan reiterates in 19.
14.19
Naanya gunaebhaya: kartaram
Yadha drashtanu pasyati
Gunaebhyascha param vetti
Mad bhavam sodhigachchati.
When he who sees beholds no agent other than the gunas, and knows That which is higher than the gunas, he attains to My Being.
Thus, only he who realises Bhagavan can go beyond the gunas! Gunatitan is one who knows Bhagavan!
14,26
Maam cha Ya: avyabhicharaena
Bhakti yogaena sevatae
Sa gunanaan samateetyaitaan
Brahma bhuyaya kalpatae.
He who serves Me with unswerving devotion, going beyond the gunas, he is fit to become Brahman.
14.27
Brahmano hi pratishta Aham
Amrutasyav yayasya cha
Saasvatasya cha dharmasya
Sukhasyaikanti kasya cha.
For I am the abode of Brahman, the Immortal. the Immutable, of everlasting Dharma and Absolute Bliss.
Thus Bhagavan reveals His complete identity with Brahman. Nay more, Bhagavan is the very abode of Brahman!
Upanishads talk of the identity of Brahman and Atma. Here, Bhagavan reveals the identity of Brahman and Avatara.
When we have Avatara on earth, why should we search for Brahman elsewhere?
Thus, the Gita is above the Upanishads.
CHAPTER 15.
This chapter is called "Purushottama Yoga" = the way to the Supreme Person. Who is this?
15,4
Thatha: padam tat parimaargi tavyam
yasmin gathaa na nivartanti bhuya:
Tamaeva chaadyam purusham prapadyae
Yata: pravrutti; prasrutaa purani.
That place reaching which men do not return to samsara, that place, ie Parameshwara who constitutes the Supreme Abode- should be searched for seriously.(parimargitavyam).One should seek refuge in that Primeval Purusha from whom has stemmed all this Eternal Activity.
Popularly too we speak of Bhagavan as Parandhaaman, without reflecting on the meaning! It is Param Dham= the Supreme Abode. It is Supreme because entering that, one does not return. It is the final abode. In classical Tamil, it is called 'Veedu', True Home. It is also the Source of Everything. But It is really the Supreme Purusha.
15.6
Na tat bhasayatae suryaa
Na shashanko na pavaka:
Yad gatvaa na nivartante
Tat dhama paramam Mama.
That place is not illumined by the sun, or the moon or the Agni. That is My Supreme abode reaching which people do not return to samsara.
15.14
Aham vaisvanaro bhutva
Praninaam deham aasrita:
Prana apana samayukta:
Pachaam annam chaturvidam.
I reside in the bodies of all living forms. I join the airs prana and apana, and as vaisvanara agni, digest the four kinds of food.
15.15.
Sarvasya chaaham hrudi sanni vishto
Mattha: smritir jnanam apohanam
Vedascha sarvai: Aham aeva vaedhyo
Vedanta krut Veda videva cha aham.
I am centred in the hearts of all. Memory and perception come from Me, as also their loss. I am indeed That which has to be known by all the Vedas.I am the author of Vedanta. And the real knower of Veda am I.
(There are so many cross references here. See 10.20, 13.17. 18.61)
15.19
Yo Maam aeva asammudho
Jaanaati Purushottamam
Sa sarvavid bhajati
Maam sarvabhavaena Bharata.
O descendant of the Bharata clan! He who free from delusion knows Me thus as the Highest Spirit/Person , he thus knowing all worships Me with all his heart ( by all the means available.)
( See: 10.8, 18.62, 9.14)
15.20
Iti guhya tamam sastram
Idam uktam mayanagha
Yetat buddhwa buddhimaan
Syat krutakrutyasycha Bharata.
O Bharata, sinless one!
Thus has the most profound/most secret teaching (guhya tamam) been imparted by Me. Knowing this, one attains the highest intelligence, and becomes one who has completed all the required duties/obligations.
Lord Krishna considers this the greatest/profoundest/ most secret teaching. The idea in calling it secret is that it should not be imparted to unfit persons. Here, it is noteworthy that Krishna calls Arjuna 'sinless' one-mayanagha. See also 18,67 where Bhagavan says to whom this knowledge should not be revealed.
(What to speak of Hindutva idiots who want to prescribe the Gita for the schools= casting pearls before swine!)
Bhagavan discusses Divine and Asuric qualities in chapter 16. He then discusses how sraddha differs according to the three Gunas in chapter 17. It is a characteristic of the Gita that Bhagavan first mentions an idea and drops a hint, but comes back later for consideration in detail or from a different angle. Then He comes to chapter 18.
From Chinmaya Mission sources. Thanks.
CHAPTER 18.
This can be considered a miniature Gita. Everything that has been said in the Gita can be traced from this chapter.
This is called Moksha Sanyasa Yogam. But Bhagavan has no where extolled sanyasa, as it is commonly understood! In fact, He does not approve of Arjuna talking of sanyasa! Like Yajna, Yoga, Karma, etc, Bhagavan has a different view on sanyasa and tyaga, with which the chapter opens. But for our theme, the following passages have a direct bearing:
54,55.56.57.58,59.61,62,63.
The previous passages sum up the main ideas discussed throughout. Bhagavan is bringing the discussion to the conclusion. He makes most important statements.
Swakarmana tam abhyarchya- 46.
One should worship Bhagavan who pervades the universe through the performance of one's natural karma.
Sahajam karma na tyajaeth- 48
One should not give up one's natural karma, even if its defective.
Asakta buddhi; naishkarmaya siddhim adigachchati.-49.
It is by non-attachment that one gets free from the bonds of karma ( and not from non-performance of karma)
Madh bhaktim labhatae paraam -54
Supreme devotion to Bhagavan is attained by strenuous efforts.
Bhaktyaa Maam abhi jaanaati -55
Through that devotion, he understands Me well.
Math prasaadaath avapnoti sasvatam padam avyayam-56
It is by My grace that one attains that eternal, Immutable state.
Math chitta: sarva durgaani
Math prasaadaath tarishyati. -58
Fixing your inner mind in Me, you will cross all difficulties by My grace.
Easwara; sarva bhutanaam
Hrud deshae Arjuna tishtathi. -61.
Bhagavan resides in the hearts of all beings, O Arjuna.
Tam aeva saranam gaccha
Sarva bhaavaena Bharata
Tat prasadaath paraam shantim
Stanam prapsyasi saasvatam. 62.
O Bharata! Take refuge in Him with all your heart (with your whole being). By His grace, you will attain supreme peace and the eternal abode.
Iti tae jnanam aakhyatam
Guhyaat guhyataram Mayaa
Vimrusyaitat aseshaena
Yat ichchasi tatha kuru. 63
Thus have I declared to you wisdom which is more profound than all profundities. Reflect on it fully, and act as you like.
Sarva guhya tamam bhuya:
Srunu Mae paramam vacha
Ishtosi mae drudhamiti
Tatho vakshyami tae hitam. 64
You are clearly beloved of Me. Therefore I will speak to you what is good for you. Hear again My Supreme word, the profoundest of all.
Man manaa bhava madh bhakto
Madh yaji Maam namaskuru.
Maam aeva eshyasi satyam tae
Prati jaane priyosi Mae. 65.
Occupy your mind with Me.Be devoted to Me. Perform yajnas for Me (My sake).Bow down to Me. Truly do I promise to you, for you are dear to Me.
( See also: 9.34, 12.8, 7.1)
Sarva dharmaan parityajya
Maam aekam saranam vraja
Aham tva sarva paapaebyo
Mokshayisyaami maa shucha. 66
Relinquish all dharmas. Take refuge in Me alone.
I will liberate you from all sins. Do not grieve.
In this one sloka, Sri Krishna meets/answers all the points raised by Arjuna in 2.7 which started the whole discussion.
Note all the adjectives Bhagavan has used here & elsewhere:
guhyaat guhya taram- 63
paramamvacha -64
imam paramam guhyam- 68
Raja vidya, raja guhyam-chap.9
Dharmyamrutam
Consider all the epithets Bhagavan has used in respect of devotion. There is nothing to match in respect of anything else.
My theme has been that though Bhagavan has discussed many things, and dealt with many sadhanas, that which he extolls and recommends unqualifiedly is Bhakti alone. The largest number of passages deal directly with Bhagavan and bhakti. Almost at the end of every discussion, and even in the middle of most, Bhagavan refers to personal devotion. The Veda and Upanishad deal with jnana in an abstract fashion. Here, Bhagavan has shown concrete Form. He has not minced words. Bhakti is thus the soul of the Gita.
Before the Mahabharata war, Arjuna had to make a choice: either he could have Bhagavan's army, or he could have Bhagavan. Arjuna chose Bhagavan. Likewise, we have a choice: we can either choose all the 400-odd passages which deal with other things or the 126/7 passages which deal with Bhagavan and devotion to Him!
Yatra yogeswara Krishno
Yatra Partho dhanur dhara:
Tatra Sri vijayo bhutir
Druva nitir matri mama.
Prapanna parijaataya totra vaetraika paanayae
Jnana mudraya Krishnaya Gitamruta duhae nama:
Vyasaya vishnu roopaya vyasarupaya vishnave
Namo vai brahmanidhayae vaasishtaaya namo nama:
Srila Prabhupada who spread the correct knowledge of the Gita in the whole world, establishing Sri Krishna as the Supreme Personality of Godhead.
All pictures here from ISKCON. Gratefully acknowledged.
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