The Essence of Shreemad Bhagwad Geeta by Aniruddha Banhatti (ebook reader color screen txt) 📕

person who abandons all desires, remains satisfied in merely being or existing, who does not become sad by sorrow, nor desires for joy, who does not have lust, fear or anger in the slightest, and whose sense organs are completely in control of the self, that person is called a Sthitapradnya, or a person of stable intellect.”

Since the discussion in this part is about Sankhya Philosophy it is called ‘Sankhya Yoga’.

Part Three

Shrikrushna had stated that knowledge is superior to action, and exhorted Arjun to do his duties. Alluding to this, Arjun asked, “Shrikrushna, if you think that knowledge is superior to action, then why do you exhort me to perform such a vile action as fighting?”

To this, Shrikrushna replied, “Arjun, there are two paths to attain the state of Moksha, i.e., liberation. Even if the path of knowledge is necessary for liberation, it is totally wrong to abandon action. The body will not go on if action is abandoned. Even enlightened persons and yogis are continually doing actions. If action is done with desireless mind, without desiring its fruit, then that action does not affect the doer, nor does that action bind the doer in any way.”

“Even if the way of life of others or other religions appears to be easier, still living as per one’s own way of life, one’s chosen profession or one’s own religion is honorable. One’s own way of life even if difficult to adhere to, and superficially, even if there appears a blemish in it, like violence, still, finally it is advantageous to adhere to it.”

Arjun asked, “Even when one is doing one’s duty, or adhering to one’s religion, even without wishing to do so, why does a person turn to sin?”

Lord Shrikrushna said, “Lust and anger are the vices that induce a person to sin. Thence, Arjun, you first gain control over your sense organs and conquer lust and anger completely”

Since Lord Shrikrushna has explained the prime importance of action is this part, this part is known as ‘Karma Yoga’ or ‘The Yoga of Action’.

Part Four

Lord Shrikrushna said, “I had told this eternal ‘Karma Yoga’ previously to Sun, Sun told it to Manu. Manu told it to Ikshwaku. Then by tradition, it passed on to many sages. Then it got lost in time. The same ‘Karma Yoga’ I have told you today.”

Upon Arjun’s wondering about how Shrikrushna could have been present at Ikshwaku’s time, i.e., during the antiquities, Shrikrushna said, “Arjun, you and me, we have taken many births. You do not know this, but I do know it. I take birth in every era to destroy the unrighteous and protect the righteous, to reestablish the perishing society and to restore religion. I perform actions, but the actions do not stick to me. Thus, one who knows the secret of my births and actions, joins and merges in me. Humans have to do actions, but these actions must be given away to the Brahma or Universe without desire for the outcome of the action. The way of the actions is very deep. Actions must be performed with understanding. A knowing person or a Yogi is free from the actions in spite of doing them. There is nothing as sacred as knowledge. All actions end in knowledge ultimately. Hence, O Arjun, you conquer your senses and attain the supreme knowledge and sacrifice all your actions unto me.”

Since this part explains how a person should attain knowledge and perform actions without desiring anything and should sacrifice them to Brahma, i.e., the Universe or God, this part is known as ‘The Yoga of Sacrificing Actions to the Universe’, or the ‘Karma Brahmarpana Yoga’.

Part Five

When Lord told the prime importance of knowledge, Arjun asked, “Which one is more beneficial? Doing actions without desires for their fruits or abstaining from doing actions totally and sacrificing all actions to the universe?”

Upon which, Lord Shrikrushna said, “Abstaining from actions and doing actions detachedly both lead to liberation. But still, Karma Yoga, i.e. doing actions and sacrificing their fruits to the universe is superior.

Because, even before sacrificing the actions to Brahma, one has to perform them with non attachment, hence, sacrificing the actions even before doing them, and sacrificing actions selectively is only pretentious.

A person well versed in Yoga, even when doing the actions of breathing, seeing, walking , talking, etc. actually experiences that his senses are dwelling in their objects and feels as if the self is doing nothing! That person abandons desire and dedicates all actions to the universe. Thence any action doesn’t become bondage for that person. As water doesn’t stick to the lotus leaf inspite of continuous contact with it, the actions do not slick to a Karmayogi. Ignorant persons are tempted to consider the actions as their own, but a knowing person performs any action through the universe with a balanced view. Thence such persons enjoy the bliss of being free even when while alive. Liberation loving, such knowledgeable persons become one with me, the ultimate soul, upon death and gain total, eternal bliss.

Thus ends the fifth part explaining the sacrifice of one’s actions hence known as ‘The Yoga of Sacrificing Actions’ or ‘Karma Sanyas Yoga’.

Part Six

In this part Lord Shrikrushna has explained the importance of self-restraint, or curbing the mind. Explaining Yama, Niyama, Aasana, Dhaarana, Dhyan, and Samadhi, the six components of yoga in brief, Shrikrushna said, “Self-restrained, i.e. one who has reined in his mind, and one who looks with the same compassion towards all creatures can attain the supreme bliss or liberation that is, Moksha or Nirvana”

Arjun questioned, “O Shrikrushna, the mind is as mercurial as wind, so how can one restrain it? And if the mind is not restrained then how is this Yoga possible?”

Then Shrikrushna said, “It is true that the mind is mercurial. But with an attitude of disinterestedness and with constant practice, mind can be kept in control.”

Arjun asked another question, “If a person is performing yoga with faith and perseverance, but if his yoga practice is stopped due to some reason, what happens to that person?”
Shrikrushna said, “Such person never goes to any bad state. If one dies while doing yoga studies, one is born again in a good family and due to the influence of previous existence the yoga continues and finally one achieves liberation.”

Saying thus, the Lord again said, “O Arjun, those doing ritualistic penance, those who attain knowledge and those following the path of action, a Yogi observing self-restraint is greater than all these. Hence, you become a yogi.”

Since self-restraint is discussed in this part, it is known as ‘Yoga of Self-restraint’ or ‘Atmasanyama Yoga’.

Part Seven

In this part Lord Shrikrushna has discoursed upon God’s or his own nature as seen by knowledge and science.

Shrikrushna said, “O Arjun, The original form of God is of two types. The first one is the lower, material or tangible form. This material form is made of eight aspects: Earth or gravity force, water, fire, air, space, intellect, reason and ego.

The second is the higher or spiritual form. It is the life force and sustains the whole universe. You must understand that I am the creator, sustainer and destroyer of the universe. There is nothing outside of me or greater than me.

I am the fluidity in water, the glow in fire, the light in Sun and Moon and in each thing I reside as its specific quality or essence. I am the seed of all life, all living creatures.

Sattva- the quality of balance, Raja-the quality of activity, and Tama- the quality of inertia, these three qualities which give rise to all other entities of the universe originate from me.

My divine illusion made from these three qualities is very difficult to fathom. People who like and love this illusion are tempted by it, are slaves to it and do not know me as I am.

O Arjun, there are four types of devotees: those who turn to me due to their sufferings, those that require some material favors from me, those who turn to me out of curiosity and those who know about me and want to merge with me.

The last types of devotees are the dearest to me. The others get their rewards as per the strength of their devotion and their desire. But those persons of knowledge who once experience me as I am in my original form, those Yogis and Dnyanis, i.e., Knowers do not stray away from me even at the end of the Universe.”

Since it contains the discourse about the structure of God as seen by knowledge and science, this part is known as “The Yoga of Knowledge and Science’ or, ‘Dnyan Vidnyan Yoga’.

Part Eight

Arjun asked about Brahma- the absolute, Adhyatma- the spiritual, and other things. Lord defined and explained the various terms.

While talking about Brahma, Lord Shrikrushna said, “O Arjun, know that Brahma is the absolute principle of prime importance. It is irreducible, indestructible and ever existing. Those without desires and travelling towards liberation finally achieve this state of Brahma. Everyone attains that state of which one thinks for the whole life and while abandoning the body. Hence, O Arjun, you constantly think of me and do the battle. If you go on doing your duty with your mind and intellect constantly engaged in me, in the end, you will merge with the absolute, i.e., with me, that is for sure.”

Then Shrikrushna explained how to contemplate the supreme soul, or God with the science of Yoga.

Shrikrushna said, “That yogi who restrains all sense organs, concentrates on heart beat, keeps the life-force in head, and in this state, says ‘Om’ The one letter Absolute, and thinking of me in my original form, abandons the body, that yogi attains the absolute state of liberation eternal.

At the beginning of each eon, from the Hiranyagarbha i.e. from the unmanifest principle or golden embryo, all creatures emerge and fade into it at the end of the eon. This cycle is unavoidable for everything in the universe. But the person, who leaves the body upon reaching the absolute state of Brahma, does not return and that person is free from these cycles of rebirth.

Shukla, i.e. full of light and Krushna, i. e. full of darkness are the two constant states of the universe. The yogis going in the first state attain liberation. Those following the second one are reborn again and again. Hence, O Arjun, you become a knower, a Yogi.”

This part discusses the indestructible nature of Brahma or the Absolute hence it is called ‘The Yoga of Indestructible Absolute’ or ‘Akshar Brahma Yoga’.

Part Nine

Lord Shrikrushna said, “ O arjun, the knowledge I am giving you is very sacred, causing pleasure, indestructible and the greatest of all.

Know that, O Arjun, that I create from my own self this Universe of animate and inanimate things. Also all matter and all living creatures finally fade into me.

Thus I go on doing the actions of creation and destruction. Still these do no bind me. Since I have no desire these actions do not touch me. Those stupid persons of demonic nature do not properly know my detached nature in performing these actions but those of divine nature know this properly and worship