(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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