The essence of Bhagavad-Gita

Bhagavad-Gita forms a small chapter in the Bhishma parva of the Mahabharata, a 100,000 verse Sanskrit epic describing the Kurukshetra war between the sons of Pandu and the sons of Dhritarashtra. This battle was supposed to have taken place some 5000 years ago in the holy place known as Kurukshetra where over 6 million warriors had gathered. As he rides into battle, Arjuna, the warrior king, will is filled with doubts and asks his friend, Krishna, God himself, or an avatar of divinity, to instruct him in his correct duty according to Dharma.The Bhagavad-Gita comprises some 700 verses in Sanskrit and deals with questions about yoga, Dharma, karma, meditation, duty, the nature of the universe, the soul, God, and the universal laws of time and space.Of the various commentaries on the Bhagavad-Gita, the most important are those of Sridhar Swami, (the first commentator) Shankar ( 5th century A.D.) Madhva (10th Century) Ramanuja, (11th Century) as well as those of Baladeva Vidyabhushana, (after Madhva) and Vishvanatha Chakravarti Thakura. Apart from these, the commentaries of Bhaktivinoda Thakura, (19th century) and Bhaktisiddhanta Saraswati Thakura (20th Century) are most enlightening. The most popular translation of Bhagavad-Gita ever published was that of A.C. Bhaktivedanta Swami Prabhupada, MacMillan 1967 which sold over a million copies. There are of course hundreds of translations and commentaries of the Bhagavad-Gita, but the above mentioned translations follow the traditional schools of Bhagavad-Gita interpretation that I have been made popular by millions of Hindus over the last 2000 years.

Contents of the Bhagavad-Gita:

In his Gita-bhashya commentary Ramanuja relies on the Gita-samgraha of his teacher Yamunacharya, which summarizes the Gita as follows: It is the doctrine expounded by the Bhagavad-gita that Narayana who is the Supreme Brahman, can only be achieved by means of bhakti which is brought about by observance of the dharma, acquisition of knowledge, and the renunciation of passion. According Yamunas version, the first six chapters of the Bhagavad-gita instruct us on gaining a well-founded position in understanding karma or action and jnana, or knowledge, where action should be dedicated with knowledge in yoga to achieve a harmonized relationship between soul and Supreme Soul.The first chapter of the Gita is largely introductory material. As the opposing armies stand ready for battle, Arjuna is overcome, and expresses his inability to perform his duty as warrior.In the second chapter of the Gita, Arjuna excepts Krishna as his guru or teacher and asks his advice in his moment of doubt. Here are the real teachings of the Bhagavad-Gita begin. The teaching of Krishna is for the sake of Arjuna, who, overcome by misplaced love, compassion and anxiety about dharma and adharma, has taken refuge in God.In the second chapter of Bhagavad-gita, Krishna explains the nature of the soul or atma. This analysis of the soul or atma is called sankhya which means breaking it down. Krishna analyses the souls nature in relationship to the world of space and time. Krishna explains that a sankhya analysis is helpful in understanding our true position. Throughout his analysis Krishna makes constant reference to the word yoga. Yoga has many meanings. To yoke together is a popular way to understand the word Yoga.

Here, Krishna uses the word buddhi to refer to intelligence. By applying our intelligence to a spiritual analysis we should arrive at the conclusion that dedication is the highest principle. So, buddhi-yoga or harmonic intelligence is an oblique reference to bhakti-yoga or the harmonizing principle of divine love.The soul is eternal and survives the death of the body. In fact, it moves from one body to the next, evolving consciously from one lifetime to the next.This temporary world has no eternal reality. As such it is an illusion, and a wise man is one who can distinguish the temporary and eternal realitys. As a person puts on new clothes, leaving aside the old and useless ones, so we change bodies from one lifetime to the next.Krishna therefore devices are June to do his duty and follow the path of karma-yoga, for if he avoids his duty there will be bad karma. Duty must be done without consideration of reward. If work is so dedicated to divinity, it will become purified there will be no fault in any action. Karma-yoga here has the connotation of sacrificial work, or work in harmony with a higher purpose.Arjuna is a warrior and should therefore do battle. Harmonizing action and duty will bring about the transcendental perfection called samadhi, or perfect balance.Krishna goes on to describe transcendental perfection for ones whose mind is fixed in meditation. Arjuna becomes confused: he asks Krishna, which is better action or meditation? Action is called karma. Meditation here is jnana. The word jnana can also mean knowledge. Arjuna is concerned whether it is better to follow the path of action or karma yoga, or to follow the path of knowledge and wisdom which includes meditation, jnana-yoga. Kristin explains further what he means by the perfection of duty or, karma-yoga. So begins the third chapter. Krishna says that action is unavoidable No one can avoid work. Work without sacrifice is sinful, that is to say it accrues the sinful reaction in karma. Work without sacrifice is selfish. Selfish work has a karmic reaction, but unselfish work, or work dedicated to a higher purpose frees one from karma. Work dedicated to God is purified by sacrifice. This is the essential message of the Vedas. And so Krishna explains the need for sacrifice in accordance with the Vedas in the third chapter of the Bhagavad-Gita. Sacrifice may also bring some benefit, but one should not be attached to the benefits of sacrifice just as one should not be seduced by the flowery language of the Vedas. Action in sacrifice is better than worldly action or materialism. One who can free himself from ego and dedicate action to a higher power will advance two higher plane.Materialism is condemned. Krishna explains the psychology of attachment and maintains that the senses and mind may be controlled through intelligence. Once the intelligence is convinced about the need for sacrifice, the mind and senses can be brought under control. If work must be done, it should be done in the spirit of sacrifice or for a higher purpose and not selfishly.