Bhagawadgita – A Brief Introduction

‘Song of the Lord’ as it literally means is one of the three great scriptures considered as books for highest realization (Prasthanatrayi). The other two scriptures are ‘Upanishads’ and ‘Brahmasutra’.

BG is not an independent book, rather it is a part of the great epic in Sanskrit ‘Mahabharata’. We find this BG in the Bhishma Parva of this great epic. BG is a great philosophical discourse given to Arjuna. About BG it is said –

Sarvopanishado gavo, dogdha gopalanandanah/

Partho vatsah sudhirbhokta, dugdham gitamritam mahat//

All Upanishads are like cows, milked by Lord Krishna himself, milk is the nectar which are discourses of Lord Krishna in Gita, Partha i.e. Arjuna is the calf who is the first enjoyer of this nectar and then it is enjoyed by the wise people.

BG is a book containing 700 verses presented in the form of dialogue between Lord Krishna and Arjuna. We all find here a dialogue between King Dhritrashtra and Sanjay. Dhritarashtra was a blind king and unable to witness the fighting between his sons (Kauravas) and Pandavas. Sanjay, who had the ability of extra sensory perception, was appointed to narrate the whole incidents to the king. That is why, we find a dialogue between Sanjay and Dhritarashtra also in BG.

BG deals with metaphysics, religion and ethics. It tries to create a philosophy of action (Karma) based on knowledge (Gyana) and supported by Devotion (Bhakti).

In modern times, BG is supposed to be the great path indicator and source of management for stress and related problems. It also presents the first documented symptom of stress in the very first chapter where Arjuna narrates his physical and mental condition in the battle field.

Sidanti mama gatrani, mukham ca parishushyati/

Vepathushcha sharire me, romaharshashcha jayate/

Gandivam sransate hastat, tvakchaiva paridahyate/

Na cha shaknomyavasthatum bhramantiva cha me manah/ (BG I / 28-30)

Make my limb quiver, my mouth getting dry, my whole body is quivering, my hairs are standing, my bow is slipping from my hands ( because of sweating) and my skin is burning.I am unable to stand here and my mind is reeling.It is also interesting that Lord Krishna repeatedly asks Arjuna right from the beginning , to fight but in the end , when the teaching is over, Lord Krishna simply says “ do as you please” ( BG XVIII / 63).

The fundamental metaphysics of Gita is ‘that which changes with time cannot be considered eternal and is not the ultimate reality because ultimate reality is neither temporary nor does it change with time. It is indestructible. (BG II / 16)

BG declares that it is only soul which is ultimate reality as it never changes nor it can be destroyed. It is eternal, unborn, all pervasive and immutable. Soul is never destroyed, it is only body that perishes.

It is neither born, nor does it ever die. Not being subject to birth and death, soul does not perish with body. Bodies are for the souls just like clothes for a common man. Just as we discard worn out garments, the soul discards worn out bodies and accepts new one (BG II / 22).

He who is disciplined in Yoga, sees the same supreme self existing in all beings and all beings existing in the same supreme self is a true seer ( BG VI/ 29).

Concept of Yoga in BG

It is always a dispute among the thinkers regarding the chief teaching of BG. Some consider action (Karma) to be the main teaching while others consider knowledge (Gyana) and devotion (Bhakti). But gradually people have started accepting that BG presents a unique synthesis of action, devotion and Knowledge.

Every human being is a complex of intellect (head), will (action) and emotion (bhakti). Psychology also has accepted that these three domain of personality are distinguishable only in thought and not in reality. Different people attain the same goal of salvation by seemingly these three different paths. All these three ultimately stand synthesized. This is called Yoga. That Yogi is ideal ascetic who maintains balance in cold and heat, joy and sorrow, honour and dishonour. In order to attain this state, one can resort to Gyana yoga (Yoga through knowledge) or Karma Yoga (yoga through action) or Bhakti yoga (Yoga through Devotion).

Though these three seems to be different paths but are complementary to each other. If you follow one path, you are bound to follow other path as well.

Gyana yoga (Yoga through knowledge)

The path of knowledge is the only way to self realization.

It is not enough if one turns away from sense objects by restraining them because desire for such objects still remains. One should totally be devoid of even the desire for the taste for such objects. (BG II/59). When one completely controls his senses and keeps them away from their objects, like a tortoise who withdraws his limbs within his shell, only his wisdom stands steady. Lord Krishna declares (BG II/62-63)-

Thinking about sense objects brings in attachment towards them->

Attachment breeds desire->

Desire leads to frustration->

Frustration leads to delusion->

Delusion results into loss of memory->

Loss of memory leads to loss of power of discrimination->

Loss of power of discrimination result into complete destruction.

So, as a fire kindled reduces fuel to ashes, so fire of knowledge reduces all actions to ashes.

Knowledge consists in knowing the difference between self and not self or self and world.

According to Yoga Sutra of Patanjali, ignorance consists in considering –

Impermanent to be permanent

Impure to be Pure

Not self to be self and

Pain to be pleasure

Ability to know impermanent to be impermanent, impure to be impure, not self to be not self and pain to be pain then it confirms the dawn of Knowledge.

Karma yoga (Yoga through action)

Yoga of action is not opposed to yoga of knowledge. In fact karma yoga is possible only when Gyana Yoga is properly understood.

The ideal of Gita is not negativism. It is not negation of action. It advocates the performance of action in a detached manner.

Negation of action means Naishkarmya whereas Gita advocates Nishkama karma yoga. We are not required to give up action nut we are required to give up our interest, desire for fruit or attachment. Desire binds a man, therefore, act in such a way that action does not bind. Thus it is not renunciation of action but renunciation in action. We can perform only action, we cannot command the result. We should never be attached to the fruits of actions but at the same time we should never be inactive. Gita says –

Karmanyevadhikaraste ma phaleshu kadacana / (BG II/47)

Without knowledge, renunciation of fruit and desire is not possible, so only a true follower of knowledge can perform ‘action without expectation’. Only fools speak Gyana and Karma to be different and opposed but wise know that actually they are one (BG V/4).

He who performs action in a detached manner thinking himself to be merely an instrument of god, is not contaminated by sin, just as lotus leaf living in water, yet not being contaminated by it (BG V/10).