Sadhanas in Bhagavad Gita

 

(Based on Swami Paramarthananda’s talks)

The teaching in Bhagavad Gita, which we shall refer to hereafter as Gita, is generally considered as an explanation of the Mahavakhya ‘Tat Tvam asi (Thou are That)” with the first six chapters of Gita dealing with Tat pada vichara (the nature of Brahman), the second six chapters dealing with Tvam pada vichara (the nature of Jiva) and the last six chapters dealing with asi pada vichara (the identity between Brahman and Jiva).  In this blog let us take a look at Gita teaching from another perspective.

The teaching in Gita runs from verse (2-11) to verse (18-66).  The first chapter and the first ten verses of second chapter set out the context of the teaching, while the last twelve verses of the last chapter speak of the glory of teaching and the qualifications needed for a student of Gita.  On a careful study of Gita one will notice that five topics find repeated mention and all of them are important for a spiritual seeker to free oneself from samsara and to gain Moksha. They are:

1)    Karma yoga

2)    Upasana yoga

3)    Jnana yoga

4)    Bhakthi yoga

5)    Sat gunas

Karma yoga

This involves the performance of Karmas as laid down in the scriptures, maintaining the Iswara arpana bhavana, attitude of dedication to Bhagavan, in performance of all Karmas and prasada bhavana, attitude of receving Iswara prasada, towards the results. This means performing action without ego and selfish motives and accepting the results of actions, whether favourable or otherwise, without raga and dwesha for the fruits of action.  This is a lifestyle conducive to pursuit of Moksha.  Swami Sivananda defines Karma Yoga as “performance of actions dwelling in union with the Divine, removing attachment and remaining balanced ever in success and failure.” This theme finds a place in almost all chapters of Gita.

Upasana yoga

Upasana yoga is the second topic that occurs repeatedly in Gita.  It is the practice of meditation conducive for disciplining the mind and achieving chitta ekagratha (single-pointedness of mind) which is essential in all spiritual pursuits.  Further it helps integration of one’s personality at physical, mental, and intellectual levels so that there is perfect harmony in all layers of one’s personality.  As Kanchi Periyaval had observed of Bhakthi, the main aim of Upasana is to quell all desires and get attracted to that Infinite source of Bliss, Iswara.  

Jnana yoga

Jnana yoga, that is the pursuit of Self-knowledge through sravanam, mananam and nitidyasanam is the third and most important topic figuring in Gita.  Sravanam is the consistent and committed study of scriptures for a length of time under the guidance of a competent Guru. The scriptural teaching by a competent Guru helps as a verbal mirror to discover one’s true Self removing Self-ignorance as self-study and meditation alone cannot achieve this.  Mananam is the process by which all doubts, logical or interpretational, are resolved through one’s own reflection and/or with the guidance of Guru.  Nitidyasanam is the Vedantic meditation that helps internalisation or assimilation of the doubt-free knowledge, deconditioning all the negative emotions developed in the dark room of ignorant mind. This is done by constantly meditating on the teachings which are free from all doubts.  While Mananam is for removal of intellectual obstacles, Nitidyasanam is for removal of mental and emotional obstacles like worry, guilt, anger, fear, hurt etc.  The meditation discussed in ch.6 of Gita is Vedantic meditation, Nitidyasanam, only.

Bhakthi yoga

Bhakthi yoga is the practice of selfless devotion in all stages of spiritual progress and recognition of the sacred or divine in everything.  All the other three yogas mentioned above need to be practiced in the spirit of Bhakthi yoga.  In Gita, Lord Krishna talks about Bhakthi and Bhaktha in various places and also there is a chapter, chapter 12, titled Bhakthi yoga.  In verse (7-18), Lord Krishna also declares: “jnani twatmaiva me matam;( In my opinion Jnani Bhaktha is my very Self)”.

Sat gunas

Lord Krishna gives considerable importance for cultivating and developing values and chapters 13 and 16 provide a list of important values. For pursuit of spiritual goals, sound values is important. They also give one Chitta suddhi (purity of mind) that facilitates the easy absorption of the subtle teaching of Self-knowledge.

The central teaching of Gita is Jnana yoga which equips one with Self-knowledge that leads to Liberation.  Gita declares that Jnana is Moksha sadhanam (tool of Liberation) as the problem of bondage has been caused by Self-ignorance and Self-ignorance can be removed by Self-knowledge only.  Samsara and problems related to it have their origin in Self-ignorance and the consequent misconception “I am a mortal human being”.  The scriptures clearly declare that one’s Self is the immortal Athma that is Brahman.  Being ignorant of this fact, one identifies one’s Self with the mortal body-mind-complex which is only a costume temporarily worn for the sake of transacting with the external world.  This false identification known as Ahamkara leads one to the notion of mamakara and the consequent raga/ dwesha.   While raga/dwesha can be diluted by Karma yoga, Upasana yoga and Bhakthi yoga, the ignorance of Self and the consequent problems of samsara with its notions of ahamkara and mamakara can be removed only by Self-knowledge. That is why Lord Krishna begins the teaching with Jnana yoga, starting with a significant declaration that wise people do not grieve for the living or dead:

“asochyan anvasochastwam prajnavaadamscha bhashase

gatasoon agataasoomshcha naanusochanti panditah // 2.11 //

You grieve for those who are not to be grieved for; and yet you speak words of wisdom! The learned do not grieve for the departed and those who have not departed.

The cause for Arjuna’s suffering and distress is because he, motivated by Ahamkara suffers from a sense of mamakara.  Ahamkara and mamakara are the products of Self-ignorance which can be eschewed through Self-knowledge only. So the Gita teaching which starts with the above declaration can be summed up as “Self-ignorance keeps one in sorrow and samsara while Self-knowledge leads to bliss and peace liberating one from samsara”.

(Adapted from Sri R.B. Athreya’s article on Swamiji’s talks)

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