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Hinduism 
The Gita For The Beginners

As you all are aware, The Bhagavad Gita ('The Gita' for short) is the essence of Upanishadic Teachings told for the welfare of humanity by Sri Krishna. Arjuna acted as the medium through which the Lord made available these pearls of wisdom to the whole world generation after generation.

The very fact that the Gita is still relevant today points to two interesting facts:

1. There must be some great Truth contained in it, and,

2. Unfortunately we still need the Gita, for most of us are yet to assimilate its essence in their life!

Historically speaking, Sri Krishna told The Gita to Arjuna at the beginning of the War of Mahabharata, or The War of Kurukshetra as it is known. The period can be put at 3200 BCE. Later Vyasa Rishi compiled these immortal words of 'perennial philosophy' into 700 verses grouped in eighteen chapters. Along with the Vedas, Upanishads, and the Brahma Sutras, the Gita is adored as the most important scripture of ancient India. We should not call it Hindu scripture because at the time of its birth there was no Hinduism, no Islam, no Christianity, no Buddhism, no Jainism, and no Sikhism! Therefore, it can be truly said to have universal relevance.

Metaphysically, the 'Song of God' is written in the form of a dialogue between Sri Krishna and his friend and disciple Arjuna. This Krishna is the Divine One, the 'Lord who abides within the heart of all beings'. He represents the basic Indian religious concept that all existence is a manifestation of God, and that God exists in all beings as the innermost Self. In every heart Sri Krishna is hidden, and when the veil of ignorance is withdrawn, we hear the very voice of God. In the Gita Sri Krishna openly declares Himself to be one with Brahman, the Infinite Self. Thus Sri Krishna as the historical personage has but a secondary importance.

And Arjuna, the disciple is typically human, being neither saint nor a sinner, but a struggling soul seeking to escape from grief and sorrow. He is a man of action, a fighter - a man living in the world, but confused as to his duty and true meaning and goal in life. Like many of us he is eager to find a way to peace and freedom.

What does the Gita contain?

According to swami Ranganathananda: "The Gita summarizes the essential teachings of Vedanta and presents them in a popular manner. That is why it has become the scripture of the vast masses in India (and now also abroad!). When we study the Gita, we are not merely studying Upanishadic philosophy, but also the ethical implications of that philosophy."

It provides ethical guidance with reference to our everyday life. And lastly, the Gita for the first time introduces the concept of four Yogas, to name - Jnana, Dhyana, Karma, and Bhakti to realize higher truth in our life.

The Gita: Chapter I

The conflict between righteous Pandavas and non-righteous Kauravas reached the point of no return. The injustice done to the five Pandavas and their lone wife Draupadi by the Kaurava prince Duryodhana crossed all limits of toleration. Lord Krishna who was always on the side of Dharma - righteousness - pleaded with the King Dhritarashtra and his son Duryodhana to avoid the war at any cost. The statesman Krishna advocated peace by encouraging the Kauravas to grant the Pandavas their legitimate right over half of the kingdom of Hastinapur.

But, no! The war of Mahabharata (or Kurukshetra) was destined to follow.

It is such a dramatic setting that we get as a start to The Gita. The brave warrior Arjuna with Lord Krishna as his charioteer are standing between the two arrayed armies ready to start the battle. Duryodhana on one side and Krishna-Arjuna on the other! However, King Dhritarashtra, father of Kauravas, was blind and hence unable to witness the actual war. Therefore, by the grace of the Lord, special power to visualize the warfront was conferred on his minister Sanjaya.

The Gita opens with the first verse when King Dhritarashtra inquires of Sanjaya: "O Sanjaya, having assembled in the battlefield, what did my sons and the sons of Pandu do?"

It is obvious that two armies assemble to fight! But King Dhritarashtra had a faint hope and wish that the war should be averted. For he knew on whatever side Sri Krishna was that side was sure to win. But such reason and wisdom was covered by his infatuation and love for Duryodhana. As with any worldly father King Dhritarashtra was also attached to his sons, and hence even though he knew they were wrong in denying Pandavas their legitimate right, he could not resist the temptation of siding with "my sons" even though wrong!

To the inquiry by King Dhritarashtra, Sanjaya describes the situation on the battleground. The two armies were arrayed opposite one another. On the Kaurava side there were Bhishma, Guru Drona,
Krupacharya, Karna and many more brave and powerful generals, and on the side of Pandavas were Sri Krishna, Arjuna, Yudhishthira, Bhima, Drupad, and others.

Duryodhana, boasting of his superiority in numbers (out of 1.8 million soldiers 1.1 millions were on Kaurava side and 0.7 million were on the side of Pandavas), predicted easy defeat and fall of Pandava army.

Here Arjuna and his brothers had also come well prepared for the war and its consequences. No one
comes to the battlefield for fun and compromises. For only when all avenues fail the war is declared. Thus Arjuna was well aware that he has come to kill/defeat his cousin brothers and relatives, and win his legitimate right to half the kingdom.

But, now occurs the episode where Arjuna, the great and brave warrior, finds himself suddenly overwhelmed with the feeling of mental depression, grief, and fear, for he realizes that he has to fight with his close relatives - brothers, uncles, and Teachers - present as his enemies. Arjuna is greatly disturbed about the outcome of the war; destruction and death that was sure to follow. He thought it 'prudent' to retire to forest rather than kill his own near and dear ones.

Trembling with nervousness and anxiety, unable to lift his mighty bow - Gandiva - he pleads to escape from the consequences of the war. His emotions of love for the near ones, his concepts of duty and Dharma, all appear to be confusing to himself. He is unable to determine the correct approach in this piquant situation of grave urgency and emergency. And as such, Arjuna lays down his arms to retire at the back of his chariot.

Superficially to us, Arjuna's dejection, depression, confusion, and fear to engage in the war may appear justified. For, we also would say the same things in a similar situation. Out of fear and cowardice such thoughts arise, but Arjuna like us tries to justify his turning away from the war. He appears to be possessed with pity and kindness for his relatives! He tries to paint the horrific picture of bloodshed, death and destruction. Moreover, Arjuna also tries to paint the ill effects of such destruction on the purity of widowed women. The victorious would taint the purity of women folk and thus impure races would come into existence. Escaping the war and turning to the life of sanyasa can avert this further decline of Dharma and culture, he says.

Therefore, he appeals to Sri Krishna, "O Keshava, even for sovereignty of the three worlds, I do not want to kill Kauravas and my relatives, though they may kill me. Then how can there be any desire for this kingdom on the earth?" (Chapter 1, verse 35).

Chapter II

Just when we would expect Sri Krishna to sympathize with Arjuna on his sorrowful state of mind full of "kindness and pity for others", Lord Krishna knowingly laughs at the behavior of Arjuna saying: "Arjuna, how has this infatuation overtaken you at this odd hour? Yield not to unmanliness, ill does it become to you. Shaking off this paltry faint-heartedness arise, O scorcher of your enemies." (Ch. 2, verse 2, 3)

Thus Lord Krishna gives a dose of tonic to his beloved friend and disciple. These right words of courage, duty, and most importantly strength were essential for Arjuna to come to his senses. But still Arjuna relents, and pleads: "How shall I fight Bhishma Pitamaha and my Guru Drona with arrows? They are both objects of reverence, O Madhava. It is better to live on alms without slaying these noble elders, because even after killing them we shall only enjoy blood-stained pleasures in the form of wealth and sense-enjoyment." (Ch. 2, verses 4 and 5)

But seeing no response from Sri Krishna, Arjuna now understands that without Sri Krishna's help and advice he cannot solve this dilemma! Therefore, he says: "I am a victim of faint-heartedness and my mind is puzzled with regard to duty. Therefore O Lord, please tell me what is good for me. I am your disciple, pray instruct me for I have taken refuge in you." (Ch. 2, verse 7).

Thus, praying to the Lord, Arjuna again kept silent saying 'I will not fight'. How and what Sri Krishna tells Arjuna now is very important because from here starts the real Gita.

Sri Krishna says, "O Arjuna, you grieve over those who should not be grieved for, and yet speak like the learned Pundit! Wise men do not sorrow over the dead or the living." (2/verse 11)

Why does the Lord say not to feel sorry for the men - dead or alive? In our daily life we are elated when our near and dear ones excel in some endeavor or gain success in some field of activity, competition, or achievement. This all pleases us while their failure makes us unhappy. Similarly, new arrival in the family is celebrated with jubilation and parties, while death in the family is mourned as a sad blow and irreparable loss. Similar emotions filled the heart of Arjuna, and this appears to be normal to us. We may not be able to fathom the metaphysics behind the teachings of Sri Krishna.

Therefore, it is absolutely necessary to understand why the Lord laughed at seemingly sensible arguments of Arjuna; and, moreover, most importantly we should try to understand the reasons put forth by Sri Krishna in favor of his arguments to justify that the grief of Arjuna was misplaced and ill founded.

The verses 12 to 30 of chapter second, therefore, form the theoretical basis of the Gita. They give us the highest philosophical truths about our true nature. These verses, if understood correctly, lead us to highest knowledge, and free us from anxiety, stress, and depression so much prevalent in today's society. It is equally important to understand one more thing. Even if you at present do not understand the deep metaphysical truths contained in the exposition of the subject in the Gita (and Upanishads as well), do not lose heart. Just accept them as Truth on the basis of faith. Gradually, with proper reasoning, spiritual practices, and the Grace of the Lord everyone is sure to have glimpse of this Truth contained in the gem-like words of Sri Krishna.

The reason why Sri Krishna tells Arjuna not to grieve for Kauravas is that no one can be killed, for everyone is immortal souls and not the body! The verse 12 says, "There was never a time when I was not or when you or these kings were not, nor is it a fact that hereafter we shall cease to be." It is difficult to accept and understand this verse, for it seems very obvious that when I die I shall cease to be, I will be no more! But the Lord says 'you shall never die!' You are immortal. How to reconcile these two opposing interpretations?

The illumination comes when we listen carefully to the words of Sri Krishna. He says what perishes is the body, and not the Self - Atman - which is the substratum of the reality of body. We are not the body mind complexes, but our true nature is eternal and imperishable Reality that is beyond body-mind compendium. It is all pervading, pure, blissful, and transcendental Consciousness, which the Upanishad call as Atman. And how can this deathless, birthless, ever lasting Atman can ever be annihilated, destroyed or killed! It is not affected in the least by the changes in the body and the mind.

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In verses 14 and 15 Sri Krishna further says: " O Partha, the contacts between the senses and their sense objects, which give rise to feeling of heat and cold, of pleasure and pain, etc., are transitory and fleeting; therefore, O Arjuna, ignore them."
And, "To the wise men, men of knowledge, pain and pleasure are alike, and the one who is not tormented by such contacts becomes eligible for immortality."

The mortal body has no real existence, or we may say that it has just phenomenal or relative existence, but the Real Inside this apparent worldly existence is the Atman, which never ceases to be, i.e. it is ever present -eternal. The reality of these two aspects is perceived by the wise man - rishis or seers of the Truth.

Further emphasizing the same truth Sri Krishna repeats, "The atman is imperishable, and it pervades the whole universe. It cannot be destroyed nor can anyone be destroyed by it. Weapons, heat, water, and wind all are helpless to cut it, burn it, drown it, or dry it. 'Tat Tvam Asi', Thou Art That! Know that you are that Atman, O Arjuna.

To reinforce his teachings Sri Krishna describes the Nature of Atman. "As we discard old torn out garments and adore new ones so also this Atman leaves (gives up) old worn out body and takes up new bodies!" 2/22

How does the body become old or torn out? Our body has weaknesses in the form of six enemies - shad ripus - in the form of kama (lust), krodha (anger), lobha (greed), moha (infatuation), mada (pride), and matsar (jealousy). Due to attacks of these enemies our body constantly gets injured and worn out. Moreover, the eight snares bind it further; these are shame, hatred, fear, pride of one's caste, race etc. They erode our body-mind complex from within leading to its weakness and death. Not only this, our behavior also determines our health; non-righteous behavior weakens while righteous behavior strengthens us.

Non-righteous behavior makes us prone to be destroyed easily, and Kauravas were engaged in adharma, non-righteous behavior, they became weak and deluded from knowledge of Atman. As Pandavas were pure and righteous, they thereby became powerful and strong. The Lord always helps those who follow the right path.

There fore, whether Arjuna attacked them with his sharp arrows or not the weakened Kauravas were sure of doom and destruction. Hence the Lord says, "You can not kill anyone, nor can you save anyone. So do not grieve, know your true nature as Atman and with equanimity follow your Kshatriya duty to fight the war."

What will happen if Arjuna deviates from his duty? He would lose his reputation and invite undying infamy on himself. There is nothing more devastating than to incur infamy; it is worse than death. For centuries to come people would call Arjuna a coward who they would say had fled from the battlefield out of fear of death. 'Your enemies would speak many unbecoming words, which would put you to immense distress for the rest of life,' says Sri Krishna.

But, while performing your duty with full determination and concentration Arjuna would be either victorious and enjoy the legitimate rights as the king of this earth, or if you die on the battlefield what better death as a Kshatriya could he expect. Heaven would be your kingdom then!

Now Sri Krishna for the first time introduces the concept of Karma Yoga to prove his point. In the verse 39, He says, "O Arjuna, this attitude of mind has been presented to you from the point of Jnana or Samkhya Yoga; now hear the same as presented from the point of Karma Yoga or Yoga of selfless action. Equipped with attitude of mind you will be able to shake off completely the shackles of karma." 2/39

Arjuna was confused about the true nature of duty, karma, and action. Therefore, Sri Krishna tells him about the nature of karma and its effects, utility and limitations. The important point to note is that Sri Krishna emphasizes the fact that whether one follows path of knowledge or path of selfless action, the end result is the same. And what is the result? The person becomes a Yogi; he gains true knowledge of Self or Atman. In other words, what Sri Krishna is trying to convey to us is that our every effort by way of philosophical reasoning or way of activities (and we shall in chapter XII by way of devotion) is to attain to the statehood of Yoga. Thus the Gita is spoken of as Yoga Shastra -Treatise on Yoga - that imparts certain qualities to the aspirant who becomes fit to gain mastery over his mind and senses. This equanimity of mind is necessary to face the challenges in the life as well as for the progress on the royal path of Self-realization.

Thus, for the first time in the history of spirituality Lord Krishna opens up four paths for the humanity to seek highest Truth. These four paths are called Yoga - to join our lower self to higher Self. To realize identity of Jiva (individual soul) and Shiva (Universal Soul) is Yoga. Even a small glimpse of this Truth makes person fearless. The path of disinterested action, of selfless work, makes intellect one pointed and subdues the ego. It makes the aspirant realize that desires in this world or higher worlds are not the goal in life. Rising above pairs of opposites like pleasure and pain, joy and sorrow, victory and defeat, etc., the person who keeping the mind completely under control tries to get established in Eternal Existence absolutely unconcerned about supply of want is true Yogi. Preservation of wealth and craving for name and fame etc. are of least concern for such a Yogi.

Then comes the most famous and oft-quoted verse:
"Arjuna, your right is to work only, but never to the fruit thereof. Let not the fruit of action be your object (aim), nor let your attachment lead to inaction." 2/47
Further the Lord adds, "Arjuna, perform your duties dwelling in Yoga, relinquishing attachment, and indifferent to success and failure; equanimity is called Yoga." 2/48.

Karma Yoga is elaborated in the fifth part of this series.
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Hearing the word Yoga, Yogi, equanimity etc. Arjuna now puts a very relevant question to Sri Krishna. He asks: "Krishna, what is the mark of a God-realized soul, stable of mind, and established in samadhi - perfect tranquility of mind? How does such a person of stable mind (stoic, sthitaprajna) speak, how does he sit, how does he walk?" 2/54

In short, Arjuna wants to know the characteristics of a Yogi established in highest state of realization. The word used is sthitaprajna - one who is established in firm knowledge. As an answer, now Sri Krishna explains the features of a stoic person of knowledge: "Arjuna, when one thoroughly abandons all cravings of the mind and is satisfied in the self through the joy of Self, then that person is called stable of mind." 2/55

In whom all the hankering after sense pleasure has disappeared, and one who is free from passion, fear, and anger such a person is called stable of mind. One whose mind does not react to good or evil, one who is unattached to the outcome is said to have stable mind. And giving one example the Lord says, "Like a tortoise, which draws in its limbs from all directions, the man of stable mind withdraws his senses from the sense objects." 2/58

Yet the sthitaprajna state is not the supreme state, because although external sense objects cease for him and he does not enjoy with his senses, yet taste or desire for them might persist in his mind. This desire to relish mentally must disappear, and this occurs only when one experiences the Supreme Atman.

Therefore, Lord Krishna warns that just to forcibly break oneself from external sense cravings is not enough; one must control the mind to erase all the desires of sense pleasure as well. The freedom should be in thought, words, and deeds!

"As the waters of different rivers enter the ocean, which though full on all sides remains undisturbed, likewise in whom all enjoyments merge themselves without disturbing his mental state, he attains peace. And not one who externally or internally hankers after such sense enjoyments." 2/70

The senses are very powerful and turbulent by nature, and they forcibly carry away the mind of even a wise man practising self-control. Therefore, by controlling the senses one should sit for meditation devoting his whole mind and heart completely to the Highest Truth.

Thus, in the Upanishad sung by the Lord, the science of Brahman, the scripture on Yoga, the dialogue between Sri Krishna and Arjuna ends the second chapter entitled "Samkhya Yoga" (the Yoga of Knowledge).
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It is a question of priority and emphasis on the basis of which the great thinkers saw Advaita Vedanta, Vishishtha Advaita (qualified monism), or Dvaita Vedanta (duality) as the principal teaching of the Gita. Thus, Acharya Shankara propounded the theory of that the Gita teaches nothing but pure Advaita, and the only course left to us to access higher knowledge is renunciation and Jnana. On the other hand, Acharya Ramanuja and Madhva emphasized the path of devotion, and separateness of individual soul - Jiva - and higher Soul Paramatman.

Similarly, although all the four paths are mentioned in the Gita, some emphasize Jnana, while others lay stress on karma or devotion and surrender (bhakti). Modern thinkers like Tilak and Vinobha Bhave saw Karma Yoga as the main teaching of the Gita that surely inspired many people during Indian Independence Movement.

Therefore, it is very important to understand at whose holy feet one learns the teachings of this great scripture. Depending upon inclination and preferences of the Teacher the aspirants may derive differing meanings from the same verses. This does not, however, in any way dampen the spirit of the Gita. It continues to inspire thousands of people and would continue to do so in future as well. It is up to us to come to the level where at least a single verse becomes fully applicable in our life, and we experience the truth therein.

Continued on Next Page

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