--

rmad-Bhagavadgt-Ttparyam

A Chapterwise Summary of the Divine Song

Svm Paramrthnanda Sarasvat

Key to Transliteration a ka ca a ta i e kha cha ai ga ja u o gha jha au a a

ha tha

a da ba

ha dha bha

a na

ya a

pa

ra a

pha

la

sa

va ha

ma a a

Contents
List of Tables . . . . . . . . . . . . . . . . . . . . . . . . . . . Chapter 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Chapter 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Chapter 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . Chapter 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . i 1 3 6 9

Chapter 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 Chapter 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 Chapter 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 Chapter 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 Chapter 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25 Chapter 10 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28 Chapter 11 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 Chapter 12 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32 Chapter 13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35 Chapter 14 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38 Chapter 15 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41 Chapter 16 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43 Chapter 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45 Chapter 18 . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48 i

List of Tables
Parabhaktalakaam . . . . Analysis of Guas . . . . . Daivsur-sampada . . . . raddhtrayavibhga . . . Tapas (Austerity) . . . . . Sannysatrayavibhga etc. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34 40 43 47 48 49

Note: 1. Portions in brackets are supplied ideas. 2. Numbers in brackets indicate the verses. Chapter numbers are indicated by Roman (I, II, III etc.) numerals and verse numbers by Arabic (1, 2, 3 etc.) numerals.

ii

Chapter 1 Arjunavida-yoga
(The setup in which the Gt-teaching is imparted is the epic battle of Mahbhrata, fought between the Pavas and Kauravas. Arjuna, the Pava, discovers the problem of sasra in the battlefield. He surrenders to Lord Ka seeking a solution. Then follows the great teaching. If one should get the Gt-wisdom, one should go through some important phases in ones life. Firstly, one should discover the problem of sasra, for which Gt happens to be a solution. Unless one discovers the disease, one will not seek medicine. Secondly, one should become possessed by a sincere longing (tvramumuk) for freedom from sasra. This alone can lead to committed and fruitful pursuit. Thirdly, one should realize that one cannot solve this problem independently. The maximum that one can do, as a limited human being, is a rearrangement or a reshapement of the problem. Finally, one should surrender to a guru seeking his guidance. When discovers the iya in one and surrenders to a guru, the ground is prepared for the Gt-teaching to take place. The entire first chapter and the first part of the second chapter are devoted to show these developments.) The problem of sasra, as shown in the first chapter, can be said to be the problem of attachment (kp or rga), grief (oka or vida) and delusion (moha). When one is not happy with oneself, one has to seek external aids. This leads to dependence and attachment. Since the conditions of the depended factors are unpredictable, the very peace of mind of that person is in trouble. A disturbed mind can make only faulty judgements complicating the matters further. Thus a vicious cycle is created. This, in short, is the problem of sasra. Coming to the text, we find, in the first twenty verses, a vivid description of the armies arrayed for battle. After a brief instruction of Duryodhana to his commanders, Bhma, Lord Ka, Arjuna, and 1

others blow their conches, signaling the commencement of the battle (1 to 20). At this fateful moment, Arjuna commands Lord Ka, his charioteer, to place the chariot in the middle of the army to scrutinize the enemy-forces. The mischievous Lord brings the chariot in front of Bhma and Droa and asks Arjuna to survey the army (21 to 25). (Till now Arjuna was convinced that his cousins are unrighteous (23) and he, as a katriya, has to fight the battle to establish righteousness.) In a moment of weakness, Arjuna slips down from reason to relation. Instead of seeing the violators of dharma, he sees his beloved kith and kin. Naturally, Arjuna is overpowered by attachment. Then follow the twin offshoots of attachment viz. grief and delusion (26 to 30). In the next five verses, we see Arjuna expressing his intense grief which shakes him completely. This indicates the extent of his attachment. Veiled by attachment, his discriminative power becomes inoperative and he commits a series of false judgements. Interestingly enough, Arjuna even quotes the scriptures to support his unreasonable stand. Thus, Arjuna gets caught up in delusion which is depicted from the 36th verse upto the end of the chapter (36 to 47). In this way, Arjuna finds himself in the deep sea of attachment, sorrow and delusion (rga, oka, moha). Arjuna sincerely wants to get out of this problem. He thinks that solution is to drop the battle. But, one corner of his mind is not convinced by this. At the same time, he has not realized that the problem is too deep for him to solve independently. Hence he doesnt surrender to Ka either. Thus caught up in a dilemma, Arjuna sits back on the chariot sorrowfully. The main topics of this chapter are: 1. Description of the armies and the preparations . . . . . . . . . 1 to 20 2. Arjunas chariot being placed in the middle of the armies on his request . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21 to 25 3. Arjunas change of mind leading to attachment (rga) 26 to 28 4. Arjunas grief (oka) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25 to 34 2

5. Arjunas delusion (moha) . . . . . . . . . . . . . . . . . . . . . . . . . . 35 to 47 Since Arjunas grief is the main topic, this chapter is aptly called Arjunavida-yoga.

Chapter 2 Skhya-yoga
In the first chapter, Arjuna was shown to be completely immersed in grief (oka) caused by attachment (rga) and delusion (moha). Independently analyzing the problem, he comes to the conclusion that withdrawing from the war is the only solution. In the beginning of the second chapter we see the turning point in Arjuna. Chastised by Ka (2, 3), Arjuna analyses the situation further. This leads to the two important discoveries: 1. His weakness of attachment is a fundamental problem which cannot be solved by superficial methods (9). 2. He has to surrender completely to a guru to get out of this fundamental problem (8). Thus, Arjuna becomes a iya by surrendering to Lord Ka. Naturally, Ka also becomes a guru. Now that the guru-iya relationship has been struck, the teaching can begin (10). [Once a human being discovers a seeker in him, the guru will be right in front. The vedaantic teaching can take place only between a guru and iya.] Ka straightway attacks Arjunas idea that war is going to harm Bhma or himself. He points out that all the problems of Arjuna are because of delusion caused by ignorance, for wise men never have a problem (11). Thereafter, Ka gives different reasons to establish that Arjuna has to fight this war: 1. From the stand point of true nature of tm (dhytmika-di), Bhma and others are immortal. tm is never subject to changes 3

in spite of the changes of the body. It is neither a doer nor an enjoyer. Hence, neither is Arjuna a slayer nor is Bhma slain. So, why should he resist to fight? (12 to 25). Even if the tm is impermanent, Arjuna should not lament. Whatever appears will have to disappear and whatever disappears will appear. Hence, one should learn to accept the change. [In fact, change is the beauty of the creation. It looks ugly when our outlook is partial or selfish.] Hence, why should Arjuna grieve for the physical separation from Bhma and others which is inevitable in life? (26 to 30). 2. From the stand point of Katriyas duty (dhrmika-di), Arjuna can fight if it is necessary to establish order. A katriya must look at the problem not from personal stand point, but from social stand point (31). Hence, why should Arjuna hesitate to fight for a righteous cause? A righteous war is a door to heaven for a katriya (32). If Arjuna avoids war, not only he be shirking his duty and losing heaven, but he will positively incur sin (33). For avoiding sin, at least, Arjuna should fight. 3. Looking at the situation from worldly angle (laukika-di), Arjuna should not withdraw from the war. He will be called a coward by everyone (including the future generation) (34, 36). Shouldnt Arjuna fight to protect his reputation? With these arguments, Lord persuades Arjuna to fight (37, 38) and concludes the first part of his teaching. He calls this skhya-yoga (39). [In fact, the first argument which deals with the nature of the tm and the body (tma-antma-viveka) alone is the skhya-yoga.] Hereafter, the Lord enters into buddhi-yoga (karma-yoga). [Though skhya-yoga is the true solution for sorrow, many are not fit to gain it because of the false idea (moha) that worldly pursuits can solve the problem. So, initially, one has to be allowed to pursue worldly ends. By this, one should discover for oneself that actions and their results cannot give permanent satisfaction. This is dispassion. A dispassionate mind can pursue skhya-yoga. Thus karma-yoga is introduced as a means to come to skhya-yoga.] 4

First, the Lord describes the glory of karma-yoga (40 to 46). Then comes the principle of karma-yoga. One can choose ones action but never the result. The result is dependent on the laws of action. The other factors of the world, known and unknown, may bring a totally unexpected result. One cannot avoid that. Yet inaction will not be a solution (47). No one can completely know the laws of action. Hence, actions are often imperfect in spite of effort. So, one should ever be ready for any result. One can hope for the best, but should be prepared for the worst. When one acts with the above understanding, success and failure lose their capacity to shake him. One does not react, because he is not caught unawares. This equanimity in action is yoga (48). Thus, one can convert the binding karma into a valid teacher. This is skill in action (50). A tranquil mind will soon shed its false value attributed to the world and turns towards the tm (52). When, through Self-knowledge, one gets established in the peaceful tm, he attains liberation (53). Now, Arjuna becomes curious to know the characteristics of a person who is firmly established in Self-knowledge (sthitapraja) (54). Ka answers Arjunas question and gives the means of stabilizing the knowledge. Knowledge cannot be fruitful unless it is stabilized and assimilated. For this, Ka talks about two important sdhanas (58 to 68). They are the control of the mind and the sense organs and contemplation upon the teaching. By this, the knowledge sets (61). On the other hand, if these are not practiced, the mind and the sense organs will drag a person to the field of sense-objects and gradually pull him down spiritually (62, 63). Talking about the characteristics of a wise man, the Lord points out that the man of Self-knowledge is always satisfied with himself and consequently, he is free from all desires (55). He is independent of the world to be happy. Naturally, he is free from attachment, hatred, desire, anger, fear, elation, depression etc. (56, 57). Though living in the same world, he enjoys a freedom and contentment which is unknown to others. Thus, if the ignorant man can be said to be in darkness with regards to the tm, the wise man is in broad daylight of the tm 5

(69). The best comparison for the wise mans mind is the ocean. The ocean is independently full and is unaffected by the rivers, entering or not entering, dirty or clean. Similarly, the wise mans mind is independently full. It is undisturbed by the favourable and unfavourable experiences, entering or not entering (70). Ka concludes this topic by glorifying this state as the Brhm-state, reaching which one does not get deluded again. He lives life as a jvan-mukta (liberated while living) even at the far end of this journey. After death, he becomes one with Brahman (nirvam) which is called videha-mukti. Thus the second chapter discusses the following four topics mainly: 1. Arjunaaragati . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 10 2. Skhya-yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 to 38 3. Karma-yoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39 to 53 4. Sthitaprajatva-upya and sthitapraja-lakaa . . . . . . 54 to 72 Since skhya-yoga is the main topic, this chapter is aptly called Skhya-yoga.

Chapter 3 Karma-yoga
In the second chapter, the Lord praised Self-knowledge right from the beginning (11, 21, 46) and criticized the karma-ka of the Vedas (42 to 45). Thereafter, He asked Arjuna to take to karma (48). This creates a serious doubt in Arjuna and the third chapter begins with this doubt. Arjuna asksOh Lord! You seem to confuse me by contradictory statements. Tell me oneknowledge or karmawhich will lead me to Moka (1, 2). Bhagavn answers that there are two lifestyles called karma-yoganih (social life) and jna-yoga-nih (secluded life). One can choose anyone of them as a householder or as a monk (3). (But there is no choice between karma and knowledge. Whatever lifestyle one chooses, one has to follow relevant karma for purity and then pursue knowledge to discover the freedom that is ones true nature. 6

Of these two lifestyles, Ka gives preference to social life throughout the Gt. In the Upaniads we find the latter emphasized. Choice depends on the maturity of the seeker.) From the 4th to the 7th verse, Ka condemns inaction and praises an alert and active life. Inaction should be avoided because: 1. Neither purity nor knowledge can be achieved by that (4); 2. Desires force one to act and inaction will be a suppression (5); 3. A mind without occupation will be idle. It will brood over sensepleasures. Such a hypocritical mind will soon fall (6). (Also refer II-62, 63) From the 8th to the 20th verse (1st line), Bhagavn deals with one of the most beautiful and important topics of the Gt viz. karma-yoga. Having created the world and the intelligent human beings, the Lord Himself advocated (in the Vedas) the way of life which is karmayoga. By following this, material and spiritual progress can be attained (10 to 14). Since it is the teaching of the Lord, the Master of the universe (Svm), human being has to take it as a command (niyatam) and obey it as a servant (bhtya) of the Lord (8). When we follow the teachings of the Lord, it becomes a gesture of our appreciation for all the gifts and blessings that the Lord has bestowed upon us. Thus, our work becomes a worship or loving offering (yaja) to God. It purifies the mind also (9, 13). Lastly, karma-yoga is necessary to maintain the harmony of the universe upon which we are dependent. The working of the universe being a cyclic process, with the human beings as its important link, one must be aware of ones responsibility (duty). Thus, karma-yoga is only the duty (kryam) of a responsible citizen of the world. One who does not discharge it proves himself/herself to be an immature human being (14 to 16). Thus, karma-yoga is to be pursued because: 1. It contributes to material and spiritual progress (yoga). 2. It is the commandment (niyatam) of the Master of the universe. 7

3. It is our grateful offering (yaja) to the Lord, acknowledging His gifts. 4. It is the only way of maintaining the harmony (dharma). (In this chapter, Bhagavn does not talk about kmya-karma actions to fulfill the desires. This shows that true karma-yoga does not involve kmya-karma. Hence a seeker must gradually reduce kmyakarma, even to become a true karma-yog.) Karma-yoga ultimately leads one to liberation through the stages of purity (uddhi), enquiry (vicra) and knowledge (jnam) (17, 18). Ka concludes the topic by citing the example of Janaka who successfully pursued knowledge while remaining in karma-yoga-nih (social life) (20, 1st line). From the 20th (2nd line) to the 29th verse, the Lord talks about the role of a wise man in the society, taking Arjuna as one. Any person with a higher status or knowledge (reha), can influence others positively or negatively. Hence, even though Arjuna might not benefit from this war, he has to fight as kariya's duty and set an example to others. Else, he will be responsible for anarchy in his own time as well as in the future (22 to 25). Thus, both the wise and the ignorant should act the former for teaching others, and the latter, for purity. The only difference is that the former will be detached while the latter wont be (27 to 29). The 30th verse summarizes karma-yoga, giving five conditions: 1. 2. 3. 4. 5. Keep the spiritual goal. Offer all actions to the Lord. Dont be concerned about the result. Be free from possessiveness; and Be calm.

One who follows karma-yoga reaches the goal of life and the other is lost (31, 32). Likes and dislikes (rga-dvea) born of habits (vsanas) pull a person astray. Still, a person should not go by what he likes to do but what he has to do (duty), even if it involves difficulties (33 to 35). 8

As an answer to Arjuna's question (36), Ka elaborately discusses the problem of kma-krodha (rga-dvea). They are the real enemies of a seeker (37). Clouding the knowledge, they force a person to run after endless insatiable desires and take away all the chances of peace and progress (38, 39). The senses, the mind, and the intellect are the base of desires. They have to be taken care of (40, 41). (Durvsans should be replaced by ubhavsans by practice. False values should be replaced by right ones through discrimination.) Once kma becomes weak, one can discover the tm, which is beyond the senses, the mind, and the intellect and thus destroy kma for good (42, 43). Thus the third chapter discusses the following topics mainly: 1. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 7 2. Karmayoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 to 20 (1st line) 3. The role of a wise person . . . . . . . . . . . . . . . . . 20 (2nd line) to 29 4. Summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 to 35 5. The problem of desire and its solution . . . . . . . . . . . . . . . 36 to 43 Since karma-yoga is the main topic, this chapter is called Karmayoga.

Chapter 4 Jnakarmasannysa-yoga
(Lord Ka dealt with karmayoga and skhyayoga in the third and second chapters respectively. These two yogas are not newly introduced by Ka. It has been initiated by the Lord in the beginning of the creation itself through the karma-ka and jna-ka of the Vedas. Thus, this is an ancient wisdom which has stood the test of time.) Ka begins the fourth chapter by referring to the above aspect so that Arjuna will have reverence for Gt. The Lord points out that He initiated the lineage of Vivasvn (Lord Sun), Manu, Ikvku, and 9

others in the beginning of the creation (through the Vedas). It is the same ancient vedic wisdom which is being revived by Lord Ka through Arjuna in the form of the Gt because it had declined by that time (2, 3). Now, Arjuna wonders how Ka, who is his contemporary, can be the initiator of the ancient vedic wisdom (4). As an answer to this question, Ka introduces the topic of avatra (5 to 8). [We are born because of our own karma (vyai-karma) as well as the total karma of the world (samai-karma). In the case of the Lord, His own karma is not there. Thus the karma of the world becomes the cause for the birth of the Lord.] The evil actions of the wicked and the noble worship of the saints necessitates the manifestation (avatra) of the Lord to punish the former and bless the latter. Thus the Lord establishes dharma in the universe (7, 8). But, since this birth is only through my, it is apparent. Hence it does not affect the true birth-less nature of the Lord (6). Moreover, since my is under the control of the Lord, His omniscience, omnipotence, etc. are not veiled. He remembers all the past (5) as well as His true nature. It is from this standpoint that Ka says I initiated the vedic tradition. From the 9th to the 15th verse, the Lord talks about His true nature and its knowledge. Though the Lord seems to be active, He is free from all activities and their results (13, 14). He is akart and abhokt. One who recognizes this nature of the Lord also becomes liberated i.e., becomes free from actions and their results (9). (This shows that the true nature of the Lord and jva is one and the same.) But, being interested in the pursuit of various types of means and ends, one does not turn to this liberating knowledge (12). Still, some people manage to become one with the Lord by freeing the mind from attachment, hatred and fear, by surrendering to the Lord, and by finally gaining Self-knowledge (10). Lord gives whatever the devotee seeks (11). From the 16th to the 25th verse, Ka gives the knowledge of the nature of action and inaction and the characteristics of the person of such a knowledge. Having talked about the rareness of such a knowledge (16, 17), the Lord defines a wiseman as one who sees actionlessness (of the Self) amidst the activities (of the body) as well as (the 10

potential) action in the seemingly inactive body (18). (The idea is that the wise man accepts activities at the level of body because no one can expect relaxation at the body level. The very process of life is the continuous function of the body. One should only discover inner relaxation even amidst the activities by recognizing the true I as the actionless Self. Therefore, true and complete renunciation is possible only through knowledge.) In fact, the wise man never sees anything other than Brahman, that being the truth of all (25). Whether his body is active (20) or not (21), he is not affected. He is self-sufficient, contented, independent, equanimous, and free from fancies, desires, expectations, attachments, and jealousy. His actions are meant for the worship of the Lord which uplifts the humanity (22, 23). From the 25th to the 34th verse, the Lord talks about the superiority of knowledge over all the other sdhanas and the way of getting that knowledge. Various sdhanas are compared to yajas. They are: Brahmajna-yaja, deva-yaja, viayabhoga-yaja, dama-yaja, ama-yaja, pryma-yaja and hraniyama-yaja. All sdhanas lead one to liberation by preparing the mind. But, being the direct means to liberation, Brahmajna-yaja is superior to all (33). To get this knowledge one should approach a guru who is established in the Truth (Tattva-dari) and who has the necessary language to communicate it (jn). Such a teacher must be approached with humility, faith, and reverence and asked for this knowledge. Instructed by them through the scriptures, one gains knowledge; not otherwise (34). From the 35th to the 37th verse, Ka talks about the benefit of this knowledge. Gaining the knowledge, one will not get into delusion once again. For, he sees everything in the Lord as well as in him (i.e., he recognizes his identity with the Lord) (35). By this boat of knowledge one crosses over the ocean of sin however vast it may be (36). Like a blazing fire, this knowledge reduces to ashes (renders inoperative) all the karmas (37). Hence, knowledge is the greatest purifier. (All other sdhanas can produce puya which itself is a bondage. Moreover, no other sdhana can destroy ignorance which is the root cause of all sins.) That seeker who has purified the mind will soon attain knowledge by 11

the teaching of a guru (38). In the concluding verses (38 to 42), Bhagavn talks about the qualifications and disqualifications with regard to Self-knowledge. One who has faith in the guru and the stra, sense-control, and a sincere desire for knowledge will gain the knowledge (39). On the other hand, one who is ignorant, faithless, and doubting is doomed. He cannot enjoy anything in the here or in the hereafter (40). Therefore, Arjuna! Eliminate all doubts regarding the validity of these spiritual pursuits, and resort to karmayoga, advises Lord Ka (42). Karmas do not bind one who is ultimately established in the doubtless knowledge of the Self (41). This is freedom through knowledge in spite of action jnakarmasannysa. The topics of this chapter are: 1. Gt-stuti and avatra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 8 2. Knowledge of avatra and its result . . . . . . . . . . . . . . . . . . 9 to 15 3. The wisdom of seeing inaction in action and vice versa (The characteristics of the wise) . . . . . . . . . . . . . . . . . . . . 16 to 24 4. The glory and the means of knowledge . . . . . . . . . . . . . . 25 to 34 5. Benefit of knowledge . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35 to 37 6. Qualifications and disqualifications . . . . . . . . . . . . . . . . . 38 to 42 Since the renunciation of all activities through the knowledge of the actionless I amidst the activities of the body is the main topic here, this chapter is called Jnakarmasannysa-yoga.

Chapter 5 Sannysa-yoga
In the fourth chapter, Lord Ka talked about knowledge and renunciation. He referred to the wiseman as one whose karmas are burnt by the fire of knowledge (IV-19). He glorified the wiseman as one who is free from possessions, whose only activity is the maintenance of the body 12

(IV-21), and who is happy with anything that comes due to prrabdhakarma (IV-22). Evidently, these are the signs of a monk. At the same time, Ka concludes the chapter by advising Arjuna to take to action (IV-42). Naturally, Arjuna is not able to reconcile Kas various statements. (In fact, secluded life and active life are only two lifestyles. The first is called rama-sannysa [snkhya, in this chapter] and the latter is called karma-yoga [yoga, in this chapter]. In both the lifestyles, one is identified with the equipments. He is a kart, and hence a sasr. This shows that lifestyle itself cannot give liberation. When Self-knowledge is gained, one discovers that he is akart, abhokt and hence asasr. Thus, the renunciation of body-identification is true sannysa which is called jnakarma-sannysa. This sannysa can coexist with active life because it is mental renunciation. But rama-sannysa cannot coexist with active life because it is physical renunciation. Ka is advising Arjuna to remain in the society and attain the goal of jnakarmasannysa. But Arjuna mistakes the sannysa as rama-sannysa and sees contradiction in Kas teaching.) So the chapter begins with Arjunas doubt as to how a person can remain in duty and be free from actions at the same time (1). Ka introduces the two lifestyles once again (it was discussed in III-3) and says that either of the lifestyles can help a person in getting moka (through knowledge). What is necessary in both lifestyles is a relative freedom from rga and dvea which is an important condition for Self-knowledge. Of these two, Ka recommends active life as ideal for a common man. As the Lord Himself points out, a secluded life is difficult to pursue without maturity (2 to 6). In the next six verses, the Lord talks about karmayoga and the stages of progress. A karmayog dedicates all his physical and mental actions to the Lord without concern for the result. Because of this attitude, the results do not cause any reactions in his mind. Gradually, he develops self-control and ultimately discovers his true nature which is the same in all beings. (Of course, this is accomplished through the teaching of a guru alone.) This is called jnakarmasannysa (7 to 12). 13

In the following verses (13 to 21), Ka discussed the characteristics of a wiseman and his wisdom. Since he has discovered his identity with the pure Self, his nature is the same as that of the Self. In His presence all the organs function. Neither does He act nor does He instigate anyone. According to their nature, the organs act and reap results. He is beyond good and evil results. Still, because of ignorance, one is deluded (15). When Selfignorance is destroyed by Self-knowledge, Brahman, which is the true nature, becomes evident (16). Being spontaneously established in Brahman through the pursuit of ravaam, mananam, and nididhysanam, these wisemen revel only in Brahman. Thus, freed from all impurities, they attain videhamukti from where there is no return (17). They recognize the one homogeneous awareness-existence which is behind all beings as their substratum (18). Thus, having discovered the identity with the defectless, ever-unaffected Brahman, they overcome mortality here itself (19). Though prrabdha brings favorable and unfavorable situations, these spontaneous, delusion-free wisemen are neither elated nor depressed (20). Detached from the world and established in Brahman, they enjoy infinite nanda (21). In the next two verses, the qualification of vairgyam is stressed. Unless a seeker gets detached from sensual pleasures, he cannot attain infinite nanda. A discriminative seeker who knows the impermanence of these contact-born pleasures will not indulge in them (22). And, one who can restrain the impulse of kma (desire) and krodha (anger) alone is a man of self-control fit to enjoy life (23). Now (24 to 26) the Lord talks about videhamukti. Jvanmukts who revel in themselves, who are pure-minded, who love all beings, and who have doubtless knowledge of the tm attain oneness with Brahman (videhamukti) at the fall of the body. Having clarified Arjunas doubt, Ka gives a brief reference to meditation in the last three verses which will be discussed elaborately in the next chapter. (Though doubtless knowledge can be attained by ravaam, and mananam, the habitual notion that I am the body does not allow the 14

knowledge to manifest as joy. Hence one has to assimilate this teaching by dwelling upon it, which is called nididhysanam). Having removed all (thoughts of) sense objects, having withdrawn the sense organs, having regulated the breathing, and freed from desire, fear, and anger, one should meditate with a desire for moka. Such a yog (meditator) becomes liberated forever (27, 28). Knowing the Lord who is the receiver of all sacrifices, who is the supreme Lord of all worlds, and who is the friend of all beings the wiseman attains peace (29). The topics of this chapter are: 1. The two lifestyles skhya and yoga . . . . . . . . . . . . . . . . . . . 1 to 6 2. Karmayoga and its phalam . . . . . . . . . . . . . . . . . . . . . . . . . . 7 to 12 3. Jnakarmasannysa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 to 21 4. Vairgyam (detachment) . . . . . . . . . . . . . . . . . . . . . . . . . . . 22 to 23 5. Videhamukti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24 to 26 6. Instruction on meditation . . . . . . . . . . . . . . . . . . . . . . . . . . . 27 to 29 Since the main topic is sannysa (renunciation), this chapter is called Sannysa-yoga.

Chapter 6 Dhyna-yoga
Lord Ka introduced the topic of meditation towards the end of the last chapter. Being an important topic, Ka spends almost the whole of this chapter dealing with meditation. [Here, meditation is upon the Lord as the very Self (tm) of the meditator. This is meant to assimilate the Self-knowledge gained from the gurus teaching. The conditioning that I am the body will go only with the assimilation of the Self-knowledge. Assimilated Self-knowledge alone can express as nanda.] Ka talks about five important topics on meditation. They are: 15

1. Bahiraga-sdhan Those disciplines to be followed throughout daily life which influence ones meditation. 2. Antaraga-sdhan Those disciplines to be followed immediately before meditation. 3. Dhyna-svarpam Nature of meditation. 4. Dhyna-phalam Result of meditation. 5. Dhyna-pratibandha-parihrau Obstacle and remedy.

Bahiraga-sdhan
At the outset, the Lord indicates the role of karmayoga in meditation by praising the karmayog (1, 2). Karmayoga, being a conscious way of life, helps one in getting self-control. It converts an extrovert mind into a contemplative mind. Once this is achieved, one should try to lead a quieter life, because active life becomes an obstacle to meditation (3). Total detachment is the characteristic of a contemplative mind (4). Incidentally, Ka highlights two important values viz. selfconfidence and self-control. One who lacks these two finds himself to be an obstacle for any pursuit. On the other hand, one who enjoys the above two virtues finds himself to be supporting force in every field (5, 6). Soon he is established in the vision of the tm, the vision of equality (7 to 9). Ka mentions a few other disciplines also, like moderation in eating, sleeping, working, and resting (16, 17).

Antaraga-sdhan
The meditator has to choose a secluded, undisturbed place for meditation (10). In that spiritually and physically pure place, he has to fix the seat which is neither too high nor too low, neither too soft nor too hard (11). Holding the body, neck, and head erect, he has to fix the sight on the tip of his nose, as it were (i.e., the eyes are half-closed) (13). Next, the meditator should withdraw the mind and sense organs from all other activities. The breathing also should be maintained even 16

(refer V-27). With a calm, withdrawn, undisturbed, tension-free, and one-pointed mind, the meditator should meditate upon the Lord, the tm (12, 14).

Dhyna-svarpam and Phalam

Meditation is nothing but abidance of the withdrawn mind in the tm (18). Having given up all desires and having restrained the senses through the mind, one should gradually bring back the mind with the help of the discriminative intellect, step by step. Once the mind is made to abide in the tm, there should be no other thought (25). Though the mind may get distracted, one has to bring it back from the respective fields to ones own tm (26). (All this presupposes a clear understanding of Vednta. Everything, including thoughts, is an object of the tm, the Awareness. The tm is not an object for me to be thought of, or to be experienced. It is the very I. Thus, to knock off all expectations and struggles and to abide as the tm with the knowledge that I am the tm is true meditation.) Thus, constantly abiding in the tm, the meditator comes to enjoy permanent peace which culminates in the attainment of liberation (videhamukti) (15). He enjoys an ever-abiding mind which is completely satisfied with the discovery of the tm (20). Since his nanda is not sensual, it transcends all the limits. Having discovered this inner fullness, he never loses sight of his true nature (21, 27, 28). Neither does he consider any other gain to be superior, nor is he shaken by even the greatest loss (22). This infinite nanda will never be lost because this was never gained. It was veiled by the false notion that I am sorrowful. Once this is removed, the inner nanda becomes evident. Thus, this is more a dissociation from sorrow rather than association (23). (This alone is known as jvanmukti.) Seeing the tm in all beings, and all beings in the tm, he gets estabilshed in the vision of equality (29). This vision of the tm alone is the vision of the Lord, because the tm is not different from the Lord. Thus the meditator is ever established in the Lord inspite of his activities (30, 31). Being 17

established in the tm, he looks at all bodies including his body with the same attitude of detachment. Hence he is free from selfishness and is spontaneously established in dharma. He is a saint (32).

Dhyna-pratibandha-parihrau
Now, Arjuna puts a question regarding an obstacle to meditation. It is the problem of mental restlessness or extrovertedness. Because of this, one finds it difficult to meditate and assimilate the Self-knowledge. This frustrates Arjunas mind and he asks for a solution (33, 34). Ka gives two methods to solve this problem. They are detachment and practice. When the mind is extrovert because of desires, one has to remove it by seeing the futility of desires and their fulfillment. This is detachment. Even a detached mind can be restless because of past habits. This has to be gradually removed by consistent practice alone. Thus, mental discipline requires determination and patience (35, 36). Still, Arjuna feels diffident and he, somehow, thinks that liberation is not possible in one life. He desperately asks KaWhat happens to that seeker who has fallen from meditation? Does he not perish like a scattered cloud? (Arjuna feels that the meditator has no puya, because he has not done any karma. He has failed to achieve liberation also. Thus being deceived of puya and moka, he must face an unfortunate future, according to Arjuna.) Not being able to accept this, Arjuna surrenders to Ka seeking clarification (37 to 39). Ka consoles Arjuna by asserting that a spiritual seeker can never have a bad lot (40). The very meditation is a puyakarma capable of giving heaven and later an ideal birth for the continuation of the spiritual pursuit. The yogabhraa (one who has fallen from the path of spirituality) is reborn in a cultured, prosperous family, or may be, even in the family of a saint (41, 42). Having got such a birth, he gets associated with the previous wisdom at a very early age (43). Irresistibly drawn by the past habits (saskras), he find his spiritual urge suddenly growing from a small flame to a huge conflagration (44). Committing his entire life to the 18

spiritual pursuit and supported by the saskras of all the previous lives, he effortlessly fulfils his mission in life (45). Ka concludes this chapter by praising the meditator in general (46) and praising the meditator of Ka-paramtm (Brahmtman) in particular. Thus the sixth chapter discusses the following topics: 1. Bahiraga-sdhan . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 9, 16, 17 2. Antaraga-sdhan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10 to 15 3. Dhyna-svarpam and dhyna-phalam . . . . . . . . . . . . . . 18 to 32 4. Dhyna-pratibandha and parihra . . . . . . . . . . . . . . . . . . 33 to 36 5. Yogabhraa . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37 to 45 6. Yogistuti (Praise of the yog) . . . . . . . . . . . . . . . . . . . . . . . . . 46, 47 Since the main topic here is meditation, the chapter is called Dhyna-yoga or tmasayama-yoga (mastery of the mind).

Chapter 7 Jnavijna-yoga
[In the first six chapters of Gt, Lord Ka discussed the nature of the individual, karmayoga, etc. predominantly. In the following six chapters, the Lord will predominantly discuss the nature of God, worship of God with attributes (upsan), etc. The individual effort was emphasized in the previous section. It will be the grace of the god that will be emphasized hereafter. In short, all these are necessary to achieve the goal of liberation.] In the first three verses, Ka introduces the topic and its glory. Surrendering to God, whoever worships Him along with His attributes will ultimately discover the attribute-less God (1). The knowledge of God with attributes, as different from oneself is called jnam, and the knowledge of God as identical with oneself is called vijnam. This is the highest knowledge because, the intellectual quest of a person finds its fulfillment in this knowledge (2). The very fact that the number 19

of people who attempt and succeed in gaining this knowledge is very small shows the subtlety and rarity of this knowledge (3). From the 4th to the 11th verse, Ka talks about the nature of God. God has two aspects known as the highest nature (par-prakti) and the lower nature (apar-prakti). The lower nature has eight divisions five subtle elements, cosmic ego, cosmic intellect, and the unmanifest (4). [This is called lower because it is changing, inert, finite and dependently existent.] The higher nature is the consciousness behind every body and that alone sustains the entire creation (5). [This is called higher because it is changeless, conscious, infinite and independently existent.] From this God alone comes the entire creation which consists of conscious and inert aspects (jva and jagat). He alone sustains the creation and resolves it (6). In fact there is no creation from Him and He alone is the very essence of everything (7 to 11). Being the material cause of everything, God is independent of everything and everything is dependent on Him (12). In the 13th verse, the Lord traces the causes of all problems (sasra). Being deluded by the creation which is the product of three guas (of apar-prakti) one fails to know the higher nature (par-prakti) of the Lord. The divine my (power of delusion) consisting of three guas cannot be conquered by anyone by ones own effort. Hence the Lord gives the only solution possible only those who surrender to me cross over this my (14). In the next two verses, Ka divides the entire humanity into five groups. The lowliest of those are those non-believers who do not accept or pursue the Lord. Leading a life governed by their own desires and taking to devilish nature, such people are completely lost in my. The others, though they are devotees, worship Lord with different attitudes due to different levels of maturity. Thus rta is one who worships the Lord when he is in distress. Arthrth is one who worships the Lord for material prosperity. Jijsu, who is discriminative enough to discern the limitation of everything else, seeks the Lord through knowledge. Jn is one who has reached the destination of his lifes journey by discovering his identity with the Lord (15, 16). 20

In the next three verses, the Lord talks about the superiority of the wise-devotee. His devotion is permanent and undivided. He loves the Lord has himself because he does not have the dualistic notion. Naturally, the Lord also loves the devotee as Himself (17). Then the Lord promises the highest goal for the wise man of non-dualistic vision [because fullness is possible only in non-duality] (18). Such a vision is achieved by preparing oneself through many births and rare those blessed ones (19). In the following four verses, the Lord talks about other devotees who worship the Lord but seek various ephemeral ends. They look upon the Lord as the bestower of health, wealth, power, etc., and they seek those ends through rituals and vows (20). Still the Lord, out of compassion, fulfills their prayers (21, 22). But the Lord warns that everything except God is finite (23). Then the Lord reveals His true nature [which is identical with the seekers nature and which is to be gained in terms of knowledge]. He is ever evident, imperishable, unsurpassed (24) and unborn. Still people, deluded by my, mistake the Lord as the person subject to birth, etc. (25). Being of the nature of one non-dual awareness, God alone knows everything belonging to the past, present and future. God never becomes the object of knowledge (26). Concluding this topic, Ka mentions the stages of devotion. Because of the fundamental self-ignorance no one can avoid desires in the initial stages of life. Naturally he will be rta and arthrth (27). When he worships the Lord, his mind becomes purified and slowly desires become less. He becomes a jijsu (28). Now, his attention turns towards knowledge and he pursues it, surrendering to the Lord. Soon he becomes jn knowing all about Brahman, karma, adhytma, adhibta, adhidaiva and adhiyaja. [He knows both the par-prakti and apar-prakti of the Lord.] Being established in his knowledge, he does not lose sight of the Lord even at the time of death (29, 30). [Thus jni-bhakta enjoys both jvanmukti and videhamukti.] The main topics of this chapter are: 1. Introduction to the knowledge of God and the glory of that knowledge . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 3 21

2. Nature of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4 to 12 3. Cause of sasra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 4. Bhakti, the remedy for sasra . . . . . . . . . . . . . . . . . . . . . 14 to 19 5. Sakma-bhakti (devotion for material ends) . . . . . . . . . . 20 to 26 6. Nikma-bhakti (devotion for spiritual end) . . . . . . . . . . 27 to 30 Since the knowledge of sagua-vara (jnam) and that of nirguavara (vijnam) are highlighted in this chapter, it is called jnavijnayoga.

Chapter 8 Akaraparabrahma-yoga
[Lord Ka concluded the seventh chapter by gloriying jni-bhakta as one who knows Brahman, adhytma, karma, adhibta and adhiyaja (i.e., the complete nature of God consisting of par and aparprakti). He remembers the God at the time of death also.] With the desire to understand the above new terms, Arjuna asks seven questions to Ka. The eighth chapter begins with these questions the first six dealing with the six terms beginning with Brahman and the last one dealing with the thought of a person at the time of death (1, 2). Lord Ka answers Brahman is the imperishable Truth, Adhytma (or tman) is the same Brahman behind the individual equipments. Karma refers to all actions which are the cause for the birth of all beings (3). Adhibhta is the entire perishable, inert universe. Adhidaiva is the Hirayagarbha who blesses all the organs of of all beings. Adhiyaja is the Lord as the presiding deity of all the actions of the individual (4). From the 5th verse till the end of this chapter, Lord Ka elaborately answers the last question i.e., how to remember the Lord even at the time of death. 22

Whatever be the predominant thought-pattern at the time of death, that determines the place of the rebirth as well as the type of rebirth (6). Hence, if a person yearns for the Lord at the time of death, his rebirth will be conducive for the pursuit of the Lord in which he will naturally be successful (5). [It is said that those who are sagua-upsakas will go to Brahmaloka. They will attain liberation by gaining knowledge from Brahm, the creator himself. This is called krama-mukti]. But the thought pattern at the time of the death is determined by the predominant thought pattern throughout ones life. Hence, Ka asks to remember God all the time so that we will remember Him at the time of death also (7). Though it may appear difficult, one can succeed in this by constant effort and sincere practice (8). From the 9th to the 13th verse, Ka describes elaborately the practice of upsan at the time of death. One should control the organs of perception as well as action. Then by the skill of yoga-practice, pra has to be withdrawn (through the suumn-n) to the top of the head between the eyebrows. Then, he should withdraw the mind back to the heart, its source. With such a mind he should meditate on okra or any chosen deity with all devotion. He attains God who is omniscient, eternal, the ruler, subtler than the subtlest, the sustainer of all, incomprehensible, effulgent, and beyond ignorance. All scriptures talk about Him alone. All dispassionate seekers reach Him alone. All disciplines are for attaining Him alone. He is the ultimate goal of upsakas. For a person who is sincerely committed to the practice of mediation of God and whose devotion is undivided, God is easily attainable (14). Then the Lord compares two types of goals, i.e., God and the world. Nobody can put the end to the cycle of birth by reaching higher lokas (worlds) or by acquiring better bodies. Even Brahm, the creator, who has the longest duration of life (his day being two thousand caturyugas) cannot be free from finitude. Then what to talk of all other things and beings which appear during the day of Brahm and disappear during his night? Hence all the lokas and achievements therein are finite. God is the only eternal and changeless principle who is beyond 23

the unmanifest and manifest creation. He is imperishable and is the supreme goal of life. All beings exist in Him and everything is pervaded by Him. Attaining Him, one does not take rebirth in the mortal world (sasra) (15 to 22). Thus the Lord established that attainment of God is the highest goal compared to all other achievements. Now Ka discusses the two paths that lead to the two goals which are subject to non-return and return. An upsaka attains krama-mukti by departing through the bright-path (ukla-gati) which is presided over by the deities of fire, day, bright-fortnight and uttaryaam. (He goes to Brahmaloka, gains Self-knowledge from Brahm and becomes liberated.) Ritualists go by the dark-path (ka-gati) which is presided over by the deities of smoke, night, dark-fortnight and dakiyanam. They come back after enjoying in the heavens (23 to 26). Since the bright path takes one to God, one should choose that alone. To take to that path one should become an upsaka. Hence Ka advises Arjuna to be committed to upsan (27). Concluding the topic, Ka glorifies the result of upsan as superior to all other results gained through all other pursuits. Because, none of them can take one to that goal which the Upasaka attains the supreme, primal God. (Upsan can take a seeker to Guru and stra. Naturally upsaka becomes jni-bhakta. He is liberated in this very life. He has no travel. This aspect (jvanmukti) was talked in the seventh chapter and will be continued from the ninth chapter. If upsan does not take one to guru and stra, he continues to be self-ignorant. He is not liberated in this life. But he travels by the bright-path to Brahmaloka. Instructed by Brahm, the creator himself, he becomes jni-bhakta and is liberated. This is called krama-mukti, which is discussed in the eighth chapter. Thus upsan is useful for jvanmukti as well as krama-mukti.) The main topics discussed in this chapter are: 1. Definition of the terms Brahman, adhytma, karma, adhibta, adhidaiva and adhiyaja . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 4 24

2. The significance and the method of remembering the Lord at the time of death . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 to 14 3. Comparison between two types of goals God and world . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 to 22 4. The bright and dark paths . . . . . . . . . . . . . . . . . . . . . . . . . . 23 to 27 5. Glory of upsan . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28 Since Ka begins the teaching with Akara-brahman this chapter is called Akara-brahma-yoga.

Chapter 9 Rjavidy-rjaguhya-yoga
[In the eighth chapter, sagua-upsan was pointed out as a means to attain krama-mukti. In fact, it was an incidental topic. The aim of the Lord is not to teach sagua-upsan as a means for krama-mukti. The main purpose of upsan is to qualify oneself to know the true nature of the Lord and attain liberation in this life itself (jvanmukti). Thus, the Lord wants to teach upsan mainly as a preparatory step to knowledge. This was done in the seventh chapter. Ka brings out this idea in this chapter also.] In the first three verses, Ka introduces the topic, its glory, and the qualifications needed for its pursuit. The topic is the knowledge of god in both the sagua and the nirgua forms (jna and vijna). It is the most secret and sacred knowledge which releases one from bondage. It is the easiest and immediate in giving the result. The seeker should have faith in the teacher and the teaching if the pursuit should be fruitful. In the next three verses (4 to 6), the Lord reveals His true nature. He pervades the entire universe. Still, He is not related to anything. In fact, there is no universe other than God. Yet, it appears because of His my. He is ever non-dual and relationless like space (kevala and asaga). 25

Then Ka comes down and redefines Himself accepting the universe (7 to 10). He is the basis for the origin, existence, and dissolution of the entire universe (jagat-kraam). Blessed by God, His prakti which is inseparable from Him, keeps the cycle of creation going. Though the Lords presence is inevitable for all these phenomena, He is not involved in any one of them as doer or enjoyer. He is akart and abhokt. In the 11th verse, Ka talks about the cause of bondage. Because of the fundamental ignorance, no one knows the nature of God. Consequently, He is mistaken for human being with birth, form, etc. (Thus it is due to ignorance and consequent delusion regarding the nature of God and oneself that one gets bound). Though ignorance is universal, many do not accept the fact. Hence, they never attempt to get rid of it. Believing neither in the scriptures nor in the established traditions, these atheists take to evil ways as directed by their instincts and waste their precious life (12). On the other hand, there are some noble people who clearly recognize their bondage and worship the Lord, seeking Him alone to get out of the bondage (13, 14). Ka points out here that various devotees worship Him in manifold ways. Some worship God as identical with themselves, some as different from themselves, and some as everything (15). In this context, the Lord describes His cosmic form i.e., vivatomukhatvam (16 to 19). In the next three verses, Bhagavn talks about two types of devotees those who seek various finite ends through Him (sakma-bhaktas) and those who seek the infinite God only (nikma- bhakatas). The Lord points out that the worship for finite ends will be definitely fruitful. But, being finite they cannot last long. Even the attainment of heavens is finite only. A nikma-bhakta worships God seeking nothing else. The Lord promises to take care of even the worldly well-being of such a bhakta because he has renounced all his worldly pursuits (22). From verse 23rd to 29th, the Lord stresses the point that whether one should continue in sasra (bondage) or attain moka (liberation) is ones own choice (pururtha). When people seek finite goals through the worship of other deities, they are invoking the finite aspects of that 26

one infinite God alone (23). All their prayers go to that one God only. (The amount of water that we can fetch from the ocean depends on what vessel we take.) Thus, they miss the infinite due to ignorance (24). Though the Lord is capable of giving everything, He can give only what the devotee is willing to receive. Hence, the Lord says that one gets what one seeks (25). What type of worship one must do to attain the infinite? Bhagavn says that the worship is the simplest for a nikma-bhakta. He can offer anything. The attitude is important (26). Even if that is not possible, one should convert every action into worship by (mentally) offering it at the feet of the Lord (27). Such a bhakta is a karma-yog (because he continues to act with equanimity) as well as a sannys (because he renounces the concern for the results). He becomes purified and liberated soon by getting the teaching of scriptures through a guru (28). Ka concludes this topic by reemphasizing that He is available to all. It is for us to claim Him or not (29). In the last five verses Ka glorifies bhakti. The greatness of bhakti is that even those who are not qualified for self-knowledge because of their past sins, weaknesses, extrovertedness, or dullness can take to bhakti and achieve the goal. Thus, bhakti is universal. The devotee will never perish. In conclusion, Ka sums up the pursuit of Bhakti thus Fix your mind on Me; be My devotee; keep Me as your goal; be My worshiper; surrender to Me. Thus fixing the mind, you will attain Me alone who am the Self. (Here, we should note that bhakti whether it is taken as constant love of God or meditation on sagua-vara, cannot directly take one to the goal. It can take one to a guru only. One has to gain Selfknowledge by the study of scriptures under a guru. This alone can lead one directly to liberation.) The main topics of this chapter are: 1. Introduction to the knowledge, its glory and necessary qualifications . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 3 2. Nature of God . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4 to 10 3. Cause of bondage . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 4. Atheists, theists and types of upsan . . . . . . . . . . . . . . . 12 to 19 27

5. Sakma-bhaktas and nikma-bhaktas . . . . . . . . . . . . . . . 20 to 29 6. Glory of bhakti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30 to 34 Since this chapter deals with the knowledge of God which is the greatest (rjavidy) and the rarest (rjaguhya), it is called Rjavidyrjaguhya-yoga.

Chapter 10 Vibhti-yoga
[In the previous three chapters, Lord Ka revealed God as the material cause of the universe. Since the effect cannot be different from the material cause, it clearly follows that the universe cannot be different from God. Thus the entire universe is the divine manifestation of God. Hence whatever glories we see in the creation belong to the Lord alone. Ka reveals this idea in this chapter as the culmination of his teaching of Vir (Vivarpam).] In the first three verses, Ka introduces the topic of vibhti and yoga vibhti is the manifestation of Lord and yoga is the power of manifestation. Even great sages cannot talk about the glories of the Lord, because they are finite beings born later. Hence it is the rarest knowledge that is given. One who gains this knowledge will be free from sasra (1 to 3). In the next four verses, the Lord reveals His glory by pointing out that the entire subtle universe of thoughts as well as the gross universe are born of Him. The seven great sages, the four sages Sanaka etc., and the Manus are all born of the mind of the Lord. One who knows this attains self-knowledge ultimately (4 to 7). The following four verses deal with the Vir-devotees and the benefits of such a devotion. The devotees accept everything as a gift of God, because God is the source of all. They think about God, speak about God, hear about God in short they spend their lives revelling in God all the time (8, 9). (Still they are sagua-devotees only. They are ignorant of the highest nature of the Lord.) The Lord says that He 28

takes the responsibility of enlightening them. Out of compassion for them, the Lord lights up the lamp of knowledge, remaining in their heart. (The idea is that the Lord will provide them with a guru and the necessary conditions for the knowledge of the highest nature of God.) (10, 11) In the next seven verses (12 to 18), Arjuna requests Ka to give the details of His glories (manifestations) which will help him in upsan. (Each expression of God in the universe can become a symbol for upsan. Later, when see every glory as the expression of God, it becomes the appreciation of Vir. This helps in the expansion of the mind.] From verse 19th to the end of the chapter, Bhagavn describes His glories. The Lord is careful to add both in the beginning and in the end that it is not an exhaustive list of His glories. They are the important ones. Nobody can exhaust the glories of the Lord (19, 40). Ka begins the enumeration with the very Self. The best, the closest and the most evident expression of the Lord is the very I, the consciousness (20). Ka concludes the list by pointing out that He is the very existence in all beings, because He is the material cause (bjam) of all (39). In short, whatever there is which is glorious, rich or powerful all of them are the expressions of only a ray of Gods glory (41). In fact it is not that the Lords glory is in the world, but the entire world is in the Lord, occupying a part of Him, as it were (42). (The world cannot be a part of the Lord in the real sense of the term, because it is only apparent as the Lord Himself negates it in IX-5.) The main topics of this chapter are: 1. Introduction and the glory of this knowledge . . . . . . . . . . . 1 to 3 2. Lords glory in brief and the benefit of that knowledge . . 4 to 7 3. Vir-devotees and the benefit of such a devotion . . . . . . 8 to 11 4. Arjunas request for elaboration . . . . . . . . . . . . . . . . . . . . 12 to 18 5. Lords glories elaborated . . . . . . . . . . . . . . . . . . . . . . . . . . . 19 to 42 Since the main theme of this chapter is the Lords glories, this chapter is called Vibhti-yoga. 29

Chapter 11 Vivarpadarana-yoga
(In the previous four chapters, Ka established that the entire universe is a manifestation of God and, therefore, any glory in the creation belongs to God alone. Now, in this chapter, Arjuna appreciates this teaching and sees the universe as the very Lord.) In the first two verses, Arjuna summarizes the entire teaching of Ka the nature of jva (predominantly discussed in the first six chapters) and the nature of God (predominantly discussed in the later four chapters). Though Arjuna has received the teaching, he is unable to appreciate the universal form due to some mental blocks. Hence, he prays to the Lord for the vision of the universal form of the Lord (3, 4). Lord Ka agrees to bless Arjuna with the vision of the universal form (5 to 7). Since this is not possible to have such a vision with the ordinary eyes, Ka grants Arjuna the divine eye for this special purpose (8). (Universal form is not a special form of the Lord. It is the Lord as the universe. As such, it is available for all at all times. The Lord need not show it. Still we miss it because of our narrow outlook of the world. Once we refine our mind and look at the universe, we cannot miss the Lord. His stamp is there in all, from a blade of grass to the farthest star. Such a mind which is tuned to see the Lord is the divine eye behind the fleshy eyes. It is such an eye that Ka granted to Arjuna.) From the 9th to the 14th verse, we get a description of the universal form from Sajaya. He picturises the Lord as a person with all divine ornaments shining with the brilliance of a thousand suns risen together. (We should remember that this is a description of the world only, divinised by the change of outlook. Every exalted object in the creation should be taken as an ornament of the Lord.) From the 15th verse, we get Arjunas appreciation of the universal form. (Arjuna goes through the various phases as he sees the universal form. The first response is one of wonder only.) Arjuna sees all beings in the cosmic body of the Lord. The sun and the moon are like his eyes. He sees the hands, legs, etc., of the people as those of 30

the Lord. Now, the Lords body with thousands of hands, legs, etc., appears without beginning, middle or end (15 to 22). Now Arjunas attention is turned towards the mouth of the Lord which represents Time (Death). With blazing fire and protruding teeth, the Lords mouth evokes terror in all, including Arjuna. Arjuna sees the entire world being scorched by this fire (Time), while many are rushing towards the mouth of the Lord. Some are already inside the mouth and some are crushed between the teeth. All these cause great fear and confusion in Arjuna and he begins to doubt whether the Lord is a loving father or a terrible destroyer (23 to 31). (This shows that Arjuna is still not able to see the Lord as a whole. He is able to accept birth as part of the universe, but not death. This partial outlook is the cause of fear and confusion. This is the second phase.) Then, the Lord clarifies that the fierce aspect also is Himself, manifesting as the Time-principle. When the time comes for people to die, the Lord finds the instruments to bring this about and Arjuna happens to be one of them in the hands of the Lord (32 to 34). Having understood the Lord to be the cosmic-stage-manager, Arjuna surrenders to His Will and sings His glory (34-45). (Now Arjuna appreciates the Lord as totality, the basis of creation-preservation-dissolution. In front of the Lord everything else is insignificant. This appreciation makes him a devotee, seeking forgiveness for all his past omissions and commissions. Thus, the third phases is true devotion to the Lord, born out of right understanding). Arjuna is indeed happy to have this unique vision of the Lord. Still, one part of his mind is not able to accept the totality, especially the destructive aspect. So Arjuna requests the Lord to withdraw his form (46). In the last nine verses (47 to 55), we see the Lord withdrawing His universal form (i.e., the Lord takes away the divine eye that Arjuna enjoyed till now. Arjuna comes down to look at the world in his own private way.) The Lord praises devotion as a means to this cosmic vision. This universal form could be seen by Arjuna because of his devotion. Through devotion one can purify the mind, see the universal form, know the true nature of the Lord, and become one with the Lord. 31

Hence, Ka tells Arjuna - Do actions for My sake; be My devotee; keep Me as the ultimate goal; be detached (from the world); be free from hatred towards all. Such a person reaches Me. The important topics discussed in this chapter are: 1. Arjuna desires to see the universal form . . . . . . . . . . . . . . . 1 to 4 2. Ka grants the divine eye . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 to 8 3. Sajayas description of the universal form . . . . . . . . . . . 9 to 14 4. Arjunas description of the universal form (first phase expressing wonder) . . . . . . . . . . . . . . . . . . . . . 15 to 22 5. Arjunas description of the universal form (second phase expressing fear) . . . . . . . . . . . . . . . . . . . . . . 23 to 30 6. Ka answers Arjunas question . . . . . . . . . . . . . . . . . . . 31 to 34 7. Arjunas description of the universal form (third phase expressing devotion) . . . . . . . . . . . . . . . . . . . 35 to 45 8. Withdrawal of the universal form and glorification of devotion . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46 to 55 Since this chapter deals with the universal form of the Lord, it is called Vivarpadarana-yoga.

Chapter 12 Bhakti-yoga
(The eleventh chapter has paved the way for vir-bhakti. So, in the twelfth chapter, the Lord deals with all aspects of bhakti leading to liberation.) The chapter begins with Arjunas question seeking to know whether vir-bhakta (saguabhakta) or akara-bhakta (nirgua-bhakta) is superior (1). Lord Ka first answers that saguabhakta is superior. (In fact, we cannot compare them. Everyone has to go through both and one can reach the Lord through nirguabhakti alone, which the Lord himself 32

points out in the 4th verse. Still the Lord praises saguabhakta because of the context.) (2) From the 3rd verse to the 12th verse, Ka gives out the entire range of bhakti which leads to liberation. In the first 3 verses (3 to 5) Ka talks about nirguabhakti which is jnayoga and which is the direct means for liberation. But, the Lord points out that this would be difficult for unprepared people (5). From the 6th verse to the 8th verse, the Lord speaks about the next lower stage in the form of vir-upsan. He promises that such upsaka would be rescued from sasra by the Lord. (This does not mean that a vir-upsaka can get liberation, skipping jnayoga. The idea is that he becomes fit for jnayoga and attains liberation through knowledge.) In the 9th verse, the Lord comes one more step down. If one is incapable of doing vir-upsana, let him practice meditation on any form of the Lord (iadevat-upsan). Thus, upsan (on vir or iadevat) becomes the preparatory step for jnayoga. In the next verse (10th), the Lord comes down further. If a person is too extrovert to take up upsan, he is asked here to perform his duty (nitya and naimittika) as an offering to the Lord (varrpaam) without expecting any reward. When a person is full of desires, he is impelled to do desire-born actions (kmya) expecting results. For such a person Ka prescribes the last step. When he receives the result of kmya-karmas, let him take it as a prasda (graceful gift) of the Lord and avoid reaction. Ka indicates this through the word sarvakarmaphalatygam (11). The above two steps come under karmayoga. (A karmayog becomes fit for upsan after some time. Upsan makes him qualified for jnayoga. Jna helps him discover his own true ever-free nature.) Ka concludes this topic by praising the last step of karmayoga (12). From the 13th verse up to the 19th verse, Ka gives a clear picture of the characteristics of one who has gone through all these steps and discovered fulfillment. [As a karmayog and upsaka he was a devotee of sagua-vara, seeing the Lord as distinct from him. This 33

is only lower bhakti, because he does not know the true nature of the Lord still (Refer VII-17). His bhakti is saguabhakti or bhedabhakti or apar-bhakti. Once he pursues jnayoga and discovers his identity with the Lord, his bhakti becomes nirguabhakti or abhedabhakti or par-bhakti, which is an end in itself.] In these verses Ka describes the traits of a parabhakta who is a sthitapraja (Refer II-55 to 72). (This serves twofold purpose. Firstly, it is an inspiration for a seeker to pursue his sdhanam. Secondly, the natural traits of a parabhakta serve as values for a sdhaka to be deliberately practised.) This portion can be broadly divided into two. One referring to those virtues which a parabhakta spontaneously enjoys, and the second, referring to those negative traits which he is totally free from. We can enlist them as follows: Sl. 1 2 3 4 5 6 7 8 9 10 Parabhakta is endowed with: Maitr (Friendliness) Karu (Compassion) [13] [13] Parabhakta is free form: Dvea (Hatred) [13]

Mamakra (Mine-notion) [13] [13] [15] [15] [15] [15] [16]

Samatvam (Equanimity) [13] Ahakra (I -notion) Kam (Forberance) [13] Udvega (Anxiety) Hara (Elation) Amara (Envy) Bhayam (Fear) Apek (Dependence)

Santui (Contentment) [14] Yattmatvam (Self-control) [14] Dhanicaya knowledge) (Firm Self[14] [14] [15] [16]

Bhakti (Devotion) Gentleness ucitvam (Purity)

rambha (Selfish action) [16] oka (Grief) [17]

34

11 12

Dakatvam ness)

(Resourceful- Kk (Desire) [16]

[17]

Udsnatvam (Impartiality) Pairs of opposites [17,18,19] [16] (comfort and discomfort, honour and dishonour, etc.)

Ka concludes the teaching by saying Those who follow this teaching with faith, keeping Me as the goal, are very dear to Me. (20) Thus the main topics in this chapter are: 1. Arjunas question and Kas answer . . . . . . . . . . . . . . . . . . . 1, 2 2. The five stages of bhakti (prasdabuddhi, varrpaabuddhi, iadevat-upsan, vir-upsan and akara-upsan viz. jnayoga) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 to 12 3. Traits of parbhakta (parbaktalakaa) . . . . . . . . . . . . . 13 to 19 4. Glory of the teaching . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 Since this chapter talks about all stages of bhakti, this is called Bhaktiyoga.

Chapter 13 Ketraketrajavibhga-yoga
[In the first six chapters, Lord Ka talked about the nature of jva (tvam-pada) and karmayoga predominantly. In the second six chapters, Bhagavn discussed the nature of vara (tat-pada) and upsan predominantly especially vir-upsan. When a seeker goes through these stages of understanding and sdhanam, he becomes ready for jnayoga which is the recognition of the identity between the jva and vara (asi-pada). This is the topic which will be dealt with in the following six chapters.] The thirteenth chapter is presented in the form of six topics ketram, ketraja, jnam, jeyam, purua and prakti. 35

(Though these are discussed separately, we should note that ketraja, jeyam, and purua are the same essentially. Similarly, ketram and prakti are essentially the same.)

Ketram
The entire objective universe is ketram. From the beginningless prakti (avyaktam) everything experienced by us comes under this. It includes mahat (cosmic intellect), ahakra (cosmic ego), the subtle and gross elements, sense organs of action and perception, the mind and its modifications (6, 7). Still, Ka specially mentions the body as ketram (2) because we generally do not see the body as part of the universe.

Ketraja
That conscious principle which illumines the ketram is called ketraja (2). Having defined ketraja, Ka reveals that the ketraja is none other than the Lord (i.e. Brahman) Himself who is the consciousness in all bodies (3). Thus, ketraja is one all-pervading consciousness. (This ketraja alone is called jva. So, the idea given here is the essential identity of jva and vara.)

Jnam
From the 8th to the 12th verse, Ka talks about some important values which prepare the mind for Self-knowledge. They are: humility, simplicity, non-violence, forbearance, honesty, service to the teacher, purity, steadfastness, self-control, detachment from sense objects, absence of egoism, constant awareness of the misery in birth, death, etc., dispassion, non-identification with son, wife, house, etc., being always equanimous in desirable and undesirable situations, unswerving devotion to the Lord, seclusion, non-indulgence in peoples company, constant self-enquiry, and not losing sight of the fruit of Self-knowledge. 36

Jeyam
In the next six verses (13th to 18th), Ka talks about the Truth which is to be known. It is beginningless, beyond sat and asat (13), allpervading, subtle, far (for the ignorant), and near (for the wise) (16). Though undivided, it appears divided and it is the creator, sustainer, and destroyer of all (17). It is the light of consciousness which resides in the heart of all (18). Being subtle, it cannot be known in its pure form. Yet, it shines in the body (as Awareness-Existence) and in the world (as Existence). One has to recognize it as pure AwarenessExistence by distinguishing it from the body and the world (14, 15). (This method of teaching is called adhyropa-apavda-prakriy i.e. the method of superimposition and negation.) Having talked about these four topics, Ka glorifies this knowledge as the one which leads the seeker to Him (19).

Purua and Prakti

Now comes the last pair, purua and prakti (20 to 24). Both are beginning-less. Blessed by purua, prakti creates everything (20 and 27). (Though beginningless, purua and prakti are of opposite nature. While purua is conscious, changeless and real, prakti is inert, changing, and unreal.) The body, the mind, and their activities belong to prakti, whereas purua is a mere illuminator of all these (21). When purua obtains in the body as ketraja, it seems to be a kart, bhokt, etc. But as paramtm, the absolute, it is ever unaffected and is ever the same (23). Not knowing this, when purua (i.e. ketraja) identifies with the body and its guas, then, all limitations and the consequent problems arise (22). One who has the discriminative knowledge of purua and prakti attains immortality (24). In the following verses (25th and 35th) Ka sums up the teaching and presents its sdhanam and phalam. The wise man is one who always abides in the Self, which is the same everywhere (28 and 29), which is actionless (30), and which is unaffected (32) like the space (33) or like the light (34). The Self is not only the illuminator of everything (34) but also the substratum of the whole universe (31). In 37

fact, there is no universe other than the Self (35). One who has assimilated this wisdom is Brahman itself (31) and attains the supreme goal of liberation (35). To gain this knowledge, one has to purify the mind through karmayoga, gain knowledge through enquiry (skhya-yoga), and ultimately get established in the knowledge through dhynayoga (25 and 26). The main topics in this chapter are: 1. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 2. Ketram and ketraja . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2 to 7 3. Jnam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 to 12 4. Jeyam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 to 19 5. Purua and prakti . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20 to 24 6. Sdhanam and phalam . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 25 to 35 Since the main topic is the discrimination between the ketram and ketraja, this chapter is called Ketraketrajavibhga-yoga.

Chapter 14 Guatraya-vibhga-yoga
[In the 13th chapter, Lord Ka said that it is the association with the guas of prakti that is responsible for rebirth i.e. sasra (XIII-22). In this chapter, the Lord deals with this topic elaborately and shows how one can be free from these binding guas.] In the first two verses Ka praises Self-knowledge to draw Arjunas attention. It is the greatest knowledge which takes one to the greatest goal of liberation. By this knowledge, one attains the nature of God Himself and thus becomes free from birth and death. In the next two verses, Ka gives a brief account of creation. Blessed by the Lord (purua), prakti gives birth to this universe. Thus, they are the universal parents from whom all things and beings originate. 38

From the 5th to the 18th verse, Bhagavn makes an elaborate analysis of the three guas sattva, rajas and tamas. They are born of prakti and are responsible for the human bondage. The Lord analyses them from various angles which can be depicted in the form of a chart. Even though all the beings have the three guas, they differ because of the predominance of one gua over the other two. (It is also possible to change the proportions for which alone all the preparatory sdhans are prescribed) (10). In the 19th and 20th verses, Ka teaches the means of transcending the guas. The Lord points out that the transcendence is in the form of knowledge alone. The Self (purua) happens to be already beyond the guas (gutta). It is the body (prakti) which has guas, doership, etc. Because of identification with the body alone, the Self (purua) seems to have guas. Hence the only solution is to discriminate and own up the gutta purua as oneself (19). Through this knowledge, one discovers oneself to be free from birth, death, etc. This is liberation (20). Arjuna asks Ka about the characteristics of a gutta and the sdhan to achieve this (21). From the 22nd to the 25th verse, Ka answers the first question. Guatta is one who is detached from prakti. He does not have I-notion in his body or my-notion in the world. Hence, he looks at the variations of guas objectively without reacting to them (22). He remains unaffected by the opposite experiences of life like pleasure-pain, praise-censure, honour-dishonour, etc. They are the play of prakti (23, 24). Being full, he does not seek anything and therefore is free from selfish activities (25). (Since a gutta is invariably a wise man, this description tallies with the sthitapraja portion of the 2nd chapter as well as the parbhakta portion of the 12th chapter). Ka concludes by prescribing bhakti as the sdhan to achieve this goal. (Thus, the Lord answers Arjunas second question. By the grace of the Lord one gets a guru. Through the guru, one gets the knowledge which makes one gutta). A bhakta becomes fit to attain Brahmans nature (guttatvam) which is immortality and absolute nanda (26, 27). 39

No. Praktmakam (Of the nature of brightness) (6) Rgtmakam (Of the nature of delusion) (7)

Topic

Sattva

Rajas

Tamas Mohantamakam (Of the nature of attachment) (8)

Lakaam (Definition)

Bandhanaprakra Jnasaga Karmasaga Pramdasaga (Mode of bind- (By causing attachment (By causing attachment (By causing attachment ing) to knowledge) (6, 9) to activity) (7, 9) to indifference) (8, 9) knowl(11) Karmavddhi (Increase of activity) (12) Madhyamagati (To middle lokas) (15, 18) Dukham & Lobha (Sorrow and greed) (16, 17) Pramdavddhi (Increase of indifference) (13) Adhogati (To lower lokas) (16, 18) Ajnam & Moha (Ignorance and delusion) (16, 17)

40

Ligam Jnavddhi (Sign of predomi- (Increase of nance) edge)

Gati (Travel death)

rdhvagati after (To higher lokas) (14, 18)

Phalam Puya & Jnam (Consequence in (Puya and knowlthis life) edge) (16, 17)

The topics discussed in this chapter are: 1. 2. 3. 4. Introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 4 Analysis of guas . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5 to 18 Knowledge as the means to transcend the guas . . . . . . 19 to 20 Guatta-lakaam and sdhanam . . . . . . . . . . . . . . . . . . 21 to 27

Since the main topic here is the discrimination of the three guas and the Self (purua), this chapter is called Guatraya-vibhga-yoga.

Chapter 15 Puruottama-yoga
[In the 13th and 14th chapters, the Lord dealt with the main theme of the Gt the essential oneness of jva and vara. Being a subtle topic, Ka discusses the same in this chapter also, in a different way.] In the first two and a half verses, Ka gives a description of the vast and endless sasra by comparing it with the mighty avatthatree. Like this tree, this sasra is vast, many-branched, well-rooted and not easily destructible. To add to this is its mysterious nature. (The jva is caught in this sasra, helplessly struggling to free itself.) In the next two and half verses (upto the 5th), Bhagavn talks about the means to get out of this sasra. The first step is to develop detachment from this sasra by recognizing its binding nature. (As long as one has value for worldly pursuits, ones mind will not be available for seeking freedom.) Having withdrawn the mind from worldly desires, one should seek Brahman, the cause of everything (4). (Seeking Brahman is nothing but jnayoga vedantic enquiry under a guru.) Then, Ka highlights the qualifications necessary for this knowledge. Freedom from (reaction towards) the pairs of opposites, pride, delusion, and attachment as well as a commitment to vedantic enquiry are emphasized here (5). In the 6th verse, the Lord talks about the nature of Brahman. It is not illumined by anything (because it is the self-effulgent con41

sciousness which illumines everything). Attaining this Brahman, the supreme abode of the Lord, one does not return to sasra again. [In the following sections, Ka reveals that Brahman alone expresses in the form of jva and jagat (universe). From this it becomes clear that reaching Brahman does not involve travel.] From the 7th to the 11th verse, Ka shows that the jva, the consciousness in every being, is the Lords (Brahmans) expression only (7). At the time of death, this jva alone takes the mind and senseorgans from one body to another body. (8). It is this jva who experiences everything through the sense organs (9). Thus, the Lord alone is expressing in the form of the very life and its functions in every being (10). The pure-minded ones recognize this whereas the deluded ones do not (11). From the 12th to the 15th verse, Ka shows how the jagat (the universe) also is an expression of the Lord (Brahman). The light in the sun, the moon, and the fire is the Lord only (12). In the form of the sunlight and moonlight, the Lord alone sustains all living beings (13). As the digestive fire, it is the Lord who digests the food (14). The Lord alone is behind all the mental faculties of knowledge, memory, etc. He is the author and the content of the Vedas as well as the knower of the Vedas (15). (Thus, Ka reveals that Brahman alone is in the form of jva and jagat. Hence reaching Brahman is in the form of understanding only understanding that Brahman is never away from either oneself or the universe.) In the next three verses, Bhagavn reveals Brahman in its true nature. Brahman, in the form of the manifest universe, is called karapurua. As the unmanifest universe (my), the same Brahman is called akarapurua (16). Both these puruas are relative. Beyond these two puruas is the uttamapurua, the absolute. Because of its superiority, it is called paramtm or puruottama. It is the imperishable (attributeless) Brahman because of which everything exists (17, 18). Concluding the teaching, Ka glorifies this knowledge as the means of fulfillment. With an undeluded mind, the one who knows this most secret knowledge of puruottama, becomes the knower of all and 42

a person of fulfillment (19, 20). The main topics discussed in this chapter are: 1. Description of sasra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 3 2. Means of liberation . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3 to 6 3. Brahman as jva . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 to 11 4. Brahman as jagat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12 to 15 5. Brahman as puruottama . . . . . . . . . . . . . . . . . . . . . . . . . . 16 to 18 6. Glory of puruottama-jnam . . . . . . . . . . . . . . . . . . . . . . . 19, 20 Since the main topic of this chapter is puruottama, this chapter is called Puruottama-yoga.

Chapter 16 Daivsurasampadvibhga-yoga
In the previous three chapters (XIII, XIV and XV) Bhagavn talked about Self-knowledge (jnayoga) which is the direct means for liberation. In the following two chapters, Ka discusses the values to be followed by a seeker. Though values themselves do not give liberation, they are necessary to gain knowledge. They alone prepare the mind and make it fit for receiving the knowledge. In fact, Vednta is a prama (means of knowledge) only for a prepared mind. In this chapter, Ka divides all mental traits into two groups daiv-sampat and sur-sampat. All sattvic traits come under the former, while rajasic and tamasic traits come under the latter. Daivsampat is conducive to Self-knowledge; sur-sampat is an obstacle to spiritual pursuit (5). [Without exception, every one in this universe falls under one of these two groups. From this it is evident that all seekers of knowledge must necessarily lead a spiritual (sattvic) life avoiding materialistic (rajasic and tamasic) tendencies.] Ka enumerates daiv-sampat (1 to 3) and sur-sampat (4 to 21) which is listed below:

43

Daiv-sampat 1. Fearlessness (1) 2. Purity (1, 3) 3. Scriptural Study (1) 4. Charity (1) 5. Sense-control (1) 6. Worship of God (1) 7. Austerity (1) 8. Straightforwardness (1)

sur-sampat 1. Vanity (4, 10, 14, 15, 17, 18) 2. Arrogance (4, 10, 14, 15, 17, 18) 3. Pretension (4, 10, 17) 4. Anger (4, 12, 18) 5. Cruelty (4, 9) 6. Ignorance (4, 15) 7. Impurity (7) 8. Absence of religious discipline (7)

9. Non-violence, kindness to all 9. Absence of truthfulness (7) and absence of ill-will (2, 3) 10. Truthfulness (2) 11. Renunciation (2) 12. Calmness and patience (2, 3) 13. Absence of slander (2) 14. Absence of greed (2) 15. Gentleness (2) 16. Modesty (2, 3) 10. Absence of faith in God (8, 18) 11. Endless desire for sensepleasure (10, 11, 12, 16, 18) 12. Delusion (10, 15, 16) 13. False values (10, 16) 14. Worry (11) 15. Attachment (12) 16. Greed (12, 13, 14)

17. Steadfastness and absence of 17. Egoism (18) restlessness (2, 3) 18. Strength (3) 18. Slander (18)

sur-sampat leads a person astray causing (spiritual) destruction ultimately (19, 20). Ka sums up the entire sur-sampat as the 44

three basic materialistic traits of desire, anger and greed. They are the three-fold gateway to hell (21). When one avoids these three traits and adopts the divine virtues, daiv-sampat, one becomes qualified for Self-knowledge and attains liberation soon (22). The Lord concludes the chapter by pointing out that stra is the prama in determining what is right and wrong. One should know what the scriptures say and act accordingly (23, 24). The topics in this chapter are: 1. Daiv-sampat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 3 2. sur-sampat . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4 to 21 3. Importance of stra and conclusion . . . . . . . . . . . . . . . . 22 to 24 Since this chapter deals with daiva (spiritual) and sura (materialistic) traits, it is called Daivsurasampadvibhga-yoga.

Chapter 17 raddhtrayavibhga-yoga
In the previous chapter, Bhagavn said that stra is the prama in determining what is right and wrong and that one should act according to what stra says. Based on this, Arjuna raises a question here To what category does a person belong if he worships with faith without scriptural knowledge - sattvic, rajasic, or tamasic? (1) Ka answers that he may belong to any category according to his temperament. An ignorant persons faith will depend on his nature since he has no scriptural knowledge to guide. (By observing various types of worship done by others, he develops his faith according to his character. On the other hand, a person who goes by the scriptural teaching will invariably have sattvic faith) (2, 3). Ka differentiates three types of faith based upon the object of worship (4). Even the nature of worship varies according to faith. People of tamasic faith take to severe practices involving torture of the body etc. (5, 6). 45

Having answered Arjunas question, Ka discusses a few more topics namely food, yaja, tapas and charity, differentiating them into three types based on the guas (7 to 22). (Refer the chart.) [A seeker has to choose the sattvic type i.e. daiv-sampat and avoid rajasic and tamasic types i.e. sur-sampat.] Bhagavn concludes the teaching mentioning the significance of the mantra Om tat sat. This originated from Brahms mouth in the beginning of creation, and has been traditionally chanted during scriptural activities like yaja, tapas and dna. The word sat has many meanings like existence, goodness, good action, steadfastness and an action as an offering to the Lord (23 to 27). [In essence the utterance of this mantra will sanctify scriptural actions and make them sattvic.] In the last verse, Ka emphasizes the importance of raddh (faith). Without faith all scriptural activities become asat, i.e. fruitless (28). The topics of this chapter are: 1. 2. 3. 4. 5. 6. 7. 8. Arjunas question and three types of raddh . . . . . . . . . . . 1 to 6 Ka introduces new topics . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 7 Three types of food . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8 to 10 Three types of yaja . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11 to 13 Three types of tapas (based on instrument) . . . . . . . . . . . 14 to 16 Three types of tapas (based on gua) . . . . . . . . . . . . . . . . 17 to 19 Three types of charity . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .20 to 22 Significance of om tat sat and conclusion . . . . . . . . . . 23 to 28

Since raddh is highlighted both in the beginning and in the end, this chapter is called raddhtrayavibhga-yoga.

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Topic of

Sattvic

Rajasic

Tamasic spirits

raddh (Faith) (4)

Worship of the gods.

Worship of the yakas and Worship rkasas. (4) ghosts.

and (4)

hra (Food)

That which is delicious, That which is excessively which gives longevity, bitter, sour, salty, hot, health, strength, and happi- pungent and which causes ness. pain. (9) (8)

That which is improperly cooked, without nutrition, putrid, stale, left over, and impure. (10)

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Yaja (Sacrifice)

That which is sincerely done That which is done for the according to the scriptural in- sake of show and for the junctions, without expecting sake of result. any result. (11) (12)

That which is done without rules, faith, mantra, daki, or food-distribution. (13) That which is given without respect to an undeserving person at an improper time and place. (22)

Dnam (Charity)

That which is sincerely given That which is reluctantly to a deserving person at the given for the sake of return proper time and place without and result. expecting any return. (20) (21)

Ka divides tapas on the basis of the gus and also on the basis of the instrument as given below: Sattvic That which is practiced with faith and without expecting any result. (17) Kyikam Worship of gods, brhmaas, elders and wisemen as well as purity, self-control and nonviolence. (14) Rajasic That which is practiced for the sake of show, name and fame. (18) Vcikam Words which are harmless, truthful, pleasing and beneficial as well as scriptural study. (15) Tamasic That which is practiced with false notions and bodily torture for harming others. (19) Mnasam Tranquility, gentleness, mind-control and purity of heart. (16)

Chapter 18 Mokasannysa-yoga
Lord Ka dealt with Self-knowledge in the XIII, XIV and XV chapters. In the XVI and XVII chapters were discussed the values without which the mind will not be fit to receive the knowledge of the Self. With this, the Lord has exhaustively dealt with all the aspects of vedantic teaching. In such a situation, Arjuna puts his last question to Ka seeking to clarify the difference between sannysa and tyga. Now begins the XVIII chapter answering Arjunas question. Bhagavn takes this opportunity to sum up His entire teaching which has been spread over the last sixteen chapters. The chapter begins with Arjunas question Oh Lord! I desire to know the true nature of sannysa and tyga distinctly (1). Ka replies by citing the views of some people (2, 3). The Lord gives his verdict from the 4th verse onwards. Bhagavn does not differentiate 48

sannysa and tyga. (This indicates that they are not different according to the Lord.) Ka emphasizes the importance of obligatory rites (nityakarma) like yaja, dna and tapas, and asserts that they should never be given up (5, 6) (We should note that this advice is given to people with impurity. stras allow a person with purity to renounce nityakarma also). In the next three verses, the Lord divides renunciation into three types tamasic, rajasic and sattvic. (For details see the chart) In the following verses, Bhagavn glorifies sattvic renunciation. (In fact, sattvic renunciation is nothing but karmayoga.) A karmayog renounces all the results of action. In due course he gets Self-knowledge. He is not affected by the consequences whether they are good, evil or a mixture of both (10 to 12). From the 13th to the 17th verse, Ka gives a gist of jnayoga. Five factors are involved in every action the body, pra, the mind with sense organs, the ego and the presiding divinity of all these. (In short, they are the four kos and the presiding divinity) (13, 14). All actions, good or evil, are accomplished through these five factors only (15). The Self is not involved in any action. But, due to identification with the above factors, one mistakes oneself to be a doer (16). On the other hand, the wiseman, who does not have the false I (ahakra) born of identification, is free from all karmas in spite of the activities of his equipments. He is neither a doer, nor an enjoyer (17). Taking a diversion, Bhagavn introduces six factors necessary for any vyavahra (transaction). They are knower, knowledge, known, doer, action and the instrument of action (18). Of these six factors, Ka takes up three (knowledge, action and doer) for further division based on the three guas (19). Later, the Lord divides the intellect and will also on the same basis (29). Finally, Ka talks about three types of happiness (36). (For details see the chart) Ka concludes this topic by pointing out that there is nothing in the creation which is free from these three guas (40). With an intention to sum up the entire Gt-teaching, Bhagavn gives the essence of karmayoga (41 to 49) and jnayoga (50 to 55) in the following section. 49

Topic of to (8)

Sattvic

Rajasic

Tamasic Renunciation of nityakarmas due to the ignorance of their value. (7)

1. Sannysa Renunciation of the results Renunciation (Renunciation) of nityakarmas. nityakarmas due fear of bodily strain. (9)

2. Jnam (Knowledge)

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That by which one sees That because of which one That because of which one the undivided Self in and takes the Self to be distinct takes the body as the Self. through all the beings. in every being. (20) (21) (22) Indiscriminate action done without considering the consequences. (25) One who is undisciplined, uncultured, arrogant, harmful, dull and procrastinating. (28)

3. Karma (Action)

Duty performed without Action done with egoism attachment and expecta- for the sake of results. tions. (23) (24) One who is attached, greedy, harmful, and subject to elation and depression. (27)

4. Kart (Doer)

One who is detached, perseverant, enthusiastic, unassuming, and calm in success and failure. (26)

5. Buddhi (Intellect)

That which knows dharma and adharma, right and wrong as well as the bondage and liberation. (30)

That which improperly That which knows knows dharma and ad- dharma, adharma, etc., harma, as well as right and perversely. wrong. (31) (32)

6. Dhti (Will)

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That by which one sustains That by which one pursues That by which one does the functions of all organs dharma, artha and kma, not give up sleep, fear, in the spiritual path and craving for their benefits. grief and indulgence. which is made unswerving through yoga. (33) (34) (35) That which is like nectar in the beginning, like poison in the end, and which is born of contact between sense organs and objects. (37) (38) That which deludes the mind in the beginning and in the end, and which is born of indolence and negligence. (39)

7. Sukham (Happiness)

That which is like poison in the beginning, like nectar in the end, and which is born of Self-knowledge.

The duties of the four varas (brhmaas, katriyas, vaiyas and dras) are prescribed in the scriptures based on their nature (41 to 44). Karmayoga is the performance of ones own duty as an offering to the Lord. This renders the mind fit for knowledge (45, 46). Here, Ka makes it a point to emphasize the importance of svadharma (duty). It is necessary not only for the sake of purity but for the sake of social harmony also. Shriking ones duty can only lead to total confusion (47, 48). The purified seeker, who is detached and self-controlled, will soon attain liberation through jnayoga (40). Now the Lord introduces jnayoga and gives a brief outline of meditation i.e. nididhysanam (which is necessary to assimilate the knowledge gained through ravaam and mananam). Having restrained all organs and having given up all disturbing thoughts like desire, anger etc., one should remain in a secluded place (51 to 53). Being firmly established in his Brahman-nature, he becomes free from grief and desire. Being the same to all beings, he enjoys the highest devotion to the Lord (54). Having known the Lord in His true nature, he becomes one with Him (55). (Becoming one is nothing but dropping the notion of division.) In the following verses (56 to 63), Ka comes back to karmayoga, emphasizing the aspect of devotion i.e. the attitude of surrender. Constantly remembering the Lord, if one dedicates all his actions to Him, that devotee attains the Lord ultimately by effortlessly crossing over all obstacles (56 to 58). On the other hand, if one tries to evade his duty, which is based on his nature, it will be in vain and harmful (58 to 60). Hence, surrendering to the Lord of the heart, the controller of all, a devotee should strive to attain supreme peace by His grace (61 to 62). With this, Bhagavn concludes the teaching and directs Arjuna to do whatever he likes (63). But, the affection towards Arjuna overpowers Ka once again (64). Hence, the Lord repeats His teaching emphatically once again Fix the mind on Me. (Be) My devotee. (Be) My worshiper. Surrender to Me. You shall reach Me alone. Truly do I promise to you. You are dear to Me. Having renounced all actions, seek Me, the nondual, (as your) shelter. I shall liberate you from all sins. Do not grieve (65, 66). (These two verses 52

are presenting karmayoga and jnayoga in capsule-form.) Having thus concluded the teaching, the Lord states the qualifications necessary to receive this. One who has no faith, discipline, devotion and desire to know should not be given this knowledge (67). Now comes the phalam. One who imparts and the one who receives this wisdom attain the Lord Himself (68 to 70). Even the one who merely hears this with faith attains higher worlds (71). Being satisfied with the teaching, Ka asks Arjuna whether his delusion is gone. Arjuna gratefully acknowledges, promising to abide by the Lords teaching (72, 73). Now Sajaya addresses Dhtarra, exclaiming how blessed he was to listen to this glorious dialogue between the Lord and Arjuna (74, 75). Sajaya remembers the whole dialogue and the cosmic vision with thrill (76, 77). He concludes his remarks with the declaration Where there is Ka, the Lord of yoga, and where there is Arjuna, the wielder of the bow, there will be permanent wealth, victory, prosperity and justice (78). The topics of this chapter are: 1. Sannysa and tyga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 to 12 2. Jnayoga . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 to 17 3. Three types of knowledge, action, doer, intellect, will and happiness . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18 to 40 4. Karmayoga (emphasizing svadharma) . . . . . . . . . . . . . . . 41 to 49 5. Jnayoga (emphasizing meditation) . . . . . . . . . . . . . . . . 50 to 55 6. Karmayoga (emphasizing devotion) . . . . . . . . . . . . . . . . . 56 to 62 7. Final summary . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 63 to 66 8. Lords concluding remarks . . . . . . . . . . . . . . . . . . . . . . . . . 67 to 73 9. Sajayas concluding remarks . . . . . . . . . . . . . . . . . . . . . . 74 to 78 Since the chapter begins with Sannysa which is the means of liberation, it is called Mokasannysa-yoga.

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