CHAPTER18 -MOKSHASANNYASAYOGA
LIBERATION THROUGH RENUNCIATION
The second and 18th adhyayas of the Gita comprise the epitome of the teachings of the Gita. In this adhyaya the following points are elucidated.
1. The identity between thyaga and sanyasa
2. The nature of thyaga.
3. Attributing agency of all actions to the Lord.
4. Elaborate description of satthva, rajas and thamas.
5. The means of liberation.
6. Bhakthi yoga
Arjuna first asks the difference between thyaga, abnegation and sannyasa, renunciation. Then Krishna starts elucidating on thyaga and sannyasa.
ARJUNA UVAACHA – ARJUNA SAID
1. sannyaasasya mahaabaaho thathvam icChaami vedhithum
Thyaagsyacha hrsheekeSa prThak keSinishoodhana
Oh mighty armed, I wish to know the real nature of renunciation and also Oh Hrsheekesa, the abnegation, separately, the slayer of Kesi.
Arjuna calls Krishna by the names mahaabahu, Hrsheekesa and slayer of Kesi to denote that Krishna alone can expound the meaning of renunciation and abnegation, being all powerful and master of the senses.
Renunciation or sannyasa denotes the jnanamarga and thyaga or abnegation denotes the karma marga. Arjuna means the renunciation of action by sannyasa and giving up of attachment to fruit by thyaga. Krishna first puts forth the concept of sanyasa and thyaga by other thinkers in the two slokas that follow before conveying his opinion.
SREE BHAGAVAAN UVAACHA - THE LORD SAID
2. kaamyaanaam karmaNaam nyaasam sannyaasam kavayo vidhuH
sarvakarma phalathyaagam praahuH thyaagam vichakshaNaaH
Sannyasa is giving up all action motivated by desire, say the learned people and thyaga is giving up the fruit of action, say those with discernment.
Krishna says that this is the view of sages and the wise. Here sannyasa means karmasannyasa while thyaga is karmaphalathyaga
3.thyaajyam dhoshavth itheke karma praahuH maneeshiNaH
yajnadhaanathapHkarma na thyaajyam ithi cha apare
Some think that all karma is to be abandoned as being defective and others say that the acts like yajna, dhana and thapas should not be given up..
Now the question is which are the actions to be renounced? Krishna answers that some are of the opinion that all karma has to be abandoned as even the karma sanctioned by the Vedas are accompanied with results and as such may kindle desire. But others hold the view that the vedic karma like sacrifices etc. should be performed even by the aspirants of salvation.
Shankara explains that these alternatives apply only to those who have not acquired the knowledge of Brahman, the aarurukshu, referred to in the fifth adhyaya and not to the already enlightened or yogarooDa. Hence the three kinds of thyaga or abandonment described further refer only to karmin or one who is still under the influence of three gunas and inclined for activity.
4.niSchayam SrNu me thathra thyaage bharathasatthama
thyaago hi purushvyaaghra thriviDhassamprakeerthithaH
Hear from Me, oh the best among the clan of Bharatha, about thyaaga or abnegation, which, oh tiger among men, is described as of three kinds.
All karma involves body, mind and intellect which are the product of three gunas and hence the karmas are also classified according to the gunas. It was explained in the previous chapters that all actions sanctioned by the Vedas fall under these three classifications. Similarly even giving up the actions are also classified under the three gunas as the individual acts or give up actions only according to the nature of gunas that operate on him.
5.yajnadhaanathapahkarma na thyaajyam kaaryam eva thath
Yajno dhaanam thapaSchaivapaavanaani maneeshiNaam
The actions like yajna , dhaana and thapas are not to be given up. They have to be done as they will purify the mind. So where does thyaga come in? It is explained in the next sloka.
6. ethaanyapi thu karmaaNi sangam thyakthvaa phalaani cha
Karthavyaneethi me paarTha niSchitham matham utthamam
But these acts also should be done without attachment and expectation of fruit and should be done as obligatory. This is my confirmed view, Arjuna.
Krishna now gives his decision on the abandonment of action. He says that yajna, dhana, thapas are not to be abandoned because they help to purify the mind. But they have to be performed without attachment and with no expectation of the fruit. This is nothing but karmayoga.
Now the thyaga is classified into three kinds.
7.Niyathasya thu sannyaasah karmaNo na upapadhyathe
mOhAth thasya parithyAgah thAmasah parikeerthithah
The obligatory actions which one is expected to perform while being in this embodiment have to be undertaken and relinquishing them out of delusion is thamasik.
Obligatory works here means the daily and occasional ceremonies like the panchamaha yajnas prescribed for the householder. These works help in acquiring knowledge and purity of the mind and hence abandoning these is not proper and is only thamasik.
The karma enjoined according to one's varna and asrama should be performed which include vedic as well as secular. I it means that one has to do his duty and not forsake it under the wrong conception that giving up all work will lead to moksha. This is a delusion and such a thyaga is only thamasik being induced by moha.
8.Duhkham ithyeva yath karma kaayakleSa bhayAth thayjeth
Sa krthvaa raajasam thyaagam naïve thyaagaphalam labheth
He who renounces his actions, because they are difficult and painful due to physical hardships that may be involved, does only rajasik thyaga and will not get the fruit of it.
We find that in this world today most of us do only rajasik thyaga. The works that are obligatory may be performed by most people but they tend to abandon the work which can be avoided propelled by fear of physical suffering. As an example the reluctance of a student to work hard, afraid of the hardship it involves or an office worker reluctant to better himself by improving his efficiency and qualification fearing the hard work that is essential for it can be cited and there may be thousands of examples in our everyday life.
Even vedic karma and duties which should be done as svadharma may be abandoned because it is difficult. The decay of the varnasrama dharma and ignoring one's duties towards family and society such as neglecting the aged in the family not adhering to the correct social behavior mainly due to the hardships involved has what reduced our life to the sorry stat of affairs as it is today.
So how should one who aspires for spiritual progress act? The next sloka makes it clear.
9.kaaryam ithyeva yath karma niyatham kriyathe arjuna
sangam thyakthvaa phalam chaiva sa thyaagah saatthviko mathah
When actions are performed because they ought to be done without attachment and renouncing the fruit it is sAtthvik thyaga.
The idea emphasized by the above slokas is that the renunciation is not the mere abandoning of action but the true renunciation consists not in giving up of action but in giving up of the fruit and attachment. Whatever path one follows, jannamarga, karmamarga or bhajkthimarga, this is the important criterion.
To do the work without attachment and giving up the fruit induces the purity of mind and awakens the awareness when one becomes fit to meditate on the self and acquires knowledge.
What is the state of mind of such a person who gives up attachment and result of the fruit of action?
10.Na dveshtyakuSalam karma kuSale naanushajjathe
thyaagee satthvasamaavishto medhaavee chinnasamSayah
He does not hate disagreeable acts nor does he get attached to the agreeable ones because he is saturated in satthva and is wise, to whom there is no doubt as to what is to be done and how. This means that neither sin nor merit accrues to such a thyagee through all his actions. Sometimes in life we have to perform some disagreeable actions for the sake of others or as a duty. These are looked upon by the enlightened one as actions to be done without attachment and dislike for the result. Similarly the pleasant actions are also not makes him feel elated because he has no desire for the result.
Hence renunciation does not mean giving up of work, says Krishna because as long as one is in embodiment one has to perform some action or other. So a thyagee is the one who has given up the fruit of actions.
11. na hi dhehabhrthaa Sakyam thyakthum karmaaNi aSeshathaH
yasthu karmaphalthyaagee sa thyaagee ithiabhiDheeyathe
It is not possible for any embodied soul to give up action completely. One who has renounced the fruit of action he alone is termed as a thyagi.
Even a sannyasi has to perform certain work apart from breathing, eating etc. according to his asrama. But the difference is in doing everything without attachment and expectation of the fruit of action.
But there may arise a doubt that even if one is not expecting a result all actions will naturally have their result and how can even the sannyasis avoid experiencing the result of their kalrma? Krishna answers this by the next sloka and elaborates on that in the subsequent slokas
12.anishtam ishtam miSram cha thriviDham karmaNaH phalam
Bhavathi athyaaginaam prethya na thu sannyaasinaam Kvachith
The three kinds of results of karma are namely unpleasant pleasant and mixed accrue after their death only to those who are not thyagis but never to the renounced souls.
The meaning of the above is that the fruits of karma adhere only to those who perform them with desire and attachment and not to those who have renounced the fruit and act without attachment.
But what happens to the result of the karmas of the renounced souls who realize Brahman and are not born again? Al the results of their good karmas are spread out in the world and shared by the good souls.
Then Krishna analyses the work, karma itself to enable Arjuna to understand the effect of karma on sannyasa. Though the terms thyaga and sannyasa are used to denote jnanamarga and karma marga respectively, as Krishna himself has said in chapter5, saankhyayogou prThak baalaah pravadhanthi na pandithaaH, which means that
Only the ignorant speak of the sankhya and karmayoga as being distinct from each other and not the wise. One who follows either one properly gets the result of both. Hence Krishna is now describing the cause of karma and its fruits.
13.panchaithaani mahaabaaho kaaraNaani niboDha me
Saankhye krthaanthe prokthaani siddhaye sarvakarmaNaam
Oh!! mighty armed, know from Me these five causes for the fulfillment of all actions cited in the sankhya which lead the actions to their end.
Sankhya here means the upanishats expounding Brhamavidhya. samyak khyaayathe paramaathma anena ithi saankhyam, thatthvajnanam, the knowledge of the Self. Krishna explains the causes for the actions in order to denote that the Self is neither the agent of actions nor the recipient of the fruit of action.
14. aDhishTaanam thaThaa karthaa karaNam cha prThakviDham
viviDhaaScha prThakcheshTaa dhaivam chaivaathrapanchamam
Seat of actions, the doer, the instruments of action, which are different and various movements and finally the divinity as fifth,
Whatever action is undertaken by man, with his body, mind or intellect, whether right or wrong, that is, enjoined by the sasthras or forbidden, there are five causes that help the accomplishment of an action. They are the seat of action, the agent, sense organs, different and distinctive functions of the vital air and all movements and functions of the organs of action and the mind, and the divinity as the fifth.
1. aDdhishtaanam
The seat of action is the body, which is the conglomeration of the five elements because all actions are performed only through the body, words or mind.
2. karthaa
The agent is the individual self who is also the knower. The term individual self means the self identified with body, mind and intellect.
3. karaNam
The sense organs are the instruments of action and also all external aids for action.
4. cheshtaa
The functions of the vital airs that sustain the body and the sense organs and all movements due to the karmendhriyas and also mental functions are the movements.
5. Dhaivam
The divinity the supreme self is the inner ruler who is the main cause in completing an action.
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15.SareeravaangmanobhiH yath kama aarabhathe arjuna
Nyaayyam vaa vipareetham vaa panchaithe thasya hethavaH
Whatever action a man undertakes by his body, speech and mind, whether they are enjoined by the sastras or against the sastras, these five are the causes of them all.
All the karma which give the result of punya or papa fall under kaayika vaachika and maanasa, that is , those done by body, by speech and by mind. Those which are termed as nyaayyam, the right actions are those which should be done according to one's varna and asrama and what has been enjoined in the Vedas. The vipareetham means that which are against the varna and asrama and prohibited by the Vedas. The five causes mentioned in the previous sloka are necessary for any karma to give its result. The implication is that those done without the attitude that "I am the doer" do not give result, meaning, the result of that karma does not adhere to the one who has given up the sense of agency.
16. Thathraivam sathi karthaaram aathmaanam kevalam thu yaH
paSyathi akrtha budDhithvaath na sa paSyathi dhurmathiH
Such being the case, one with untrained mind who sees the Self which is alone, (unattached) as the doer of action he does not see, because of impure intelligence.
Unless the intellect is trained by the learning of sastras and by disciplining of the mind it will not be free from the ignorance. Due to this, the Self which is reflected through such intellect appears as though it is the doer and experiencer, kartha and bhoktha. One, who has this notion of the Self which is free and not affected by actions or its result, does not see the truth and Krishna calls him dhurmathi, one of impure intellect.
Kevalam means one only or alone, that is free from shackles of karma. Hence the term kaivalya mukthi denotes the state of being freed from bondage.
17.yasya naahamkrtho bhaavaH budDhiryasya na lipyathe
Hathvaapi sa imaan lokaan na hanthi na nibaDhyathe
The one to whom no sense of agency belong is not tainted by the actions and he is not bound even if he kills all these men.
Now we are reminded about the context of the discourse, namely Arjuna standing in front of the Kourava army hesitating to do his duty as a kshathriya fighting for dharma. The word imaan lokaan here means `these people.' Krishna says this to make Arjuna understand that he is not the slayer of Bheeshma etc. but only an instrument in the hands of the Lord as it was said by Krishna in the adhyaya11, `mayaivaithe nihathAh poorvameve nimitthamAthram bhava savyasAchin, ` that is the men in front were already killed by the Lord and Arjuna was only a pretext for the destruction.
One who acts as the instrument in the hands of the Lord has no ego and does not think that he is doing anything, neither does he desire for the result of action. The intellect of such a person is not tainted by anything he does and even by killing the men as his duty demands he is not bound by his action. This is not an argument to justify killing by such men as the terrorists because they do not act as the instrument of God, being filled with the sense of hatred and cruelty. This has relevance only to a soldier who kills others on the side of the enemy, not because he has any hatred towards them but does so only to protect his country, which is his duty.
Now Krishna explains how the action is induced and what the constituents of action are.
18. jnaanam jneyam parijnaathaa thriviDhaakarmachodhanaa
karaNam karma karthethi thriviDhaH karmasangrahaH
Knowledge, jnanam, the knowable, jneyam and the knower, parijnAthA are the inducement to work while, the instrument ,work and the agent are the constituents of work.
The inducement to any work is to have the knowledge of how to do, and about the work itself which is the object of knowledge and the person who knows how to do it. If anyone of the three is absent there will not be any inducement to work. In making a pot, the knowledge of what the pot is the jneya, the knowledge how to make it is the jnana and the potter himself it's the parijnaatha.
But the actual work consists of an instrument, action and the doer. The potter's wheel and the body and limbs of the potter are instruments, karaNa, in the above example, the action of making a pot is the karma, and the potter is the karthaa. Hence these three are termed as the constituents of work.
19. jnaanam karma cha karthaa cha thriDhaiva guNabhedhakaH
Prochyathe guNasankhyaane yaThaavath SrnU thaani api
The knowledge, action and the agent of action are of three kinds according to the gunas mentioned in the sasthra on gunas. Hear from Me that also as it is.
The sastra of gunas mentioned here is the saankhyasastra of Kapila which deals with the gunas in detail and shows that everything is constituted of the three gunas.
Krishna thus classifies the jnana, karma and karthaa in to three kinds next.
20.sarvabhootheshu yenaikam bhaavam avyayameekshathe
avibhktham vibhaktheshu thajjnaanam viddhi saathvikam
By which knowledge one sees the immutable and indivisible reality, Brahman, in all beings, the unity in diversity, his knowledge is saathvik.
The real knowledge gives a perception of the Lord everywhere in all beings. This comes from the study of scriptures and the experience the presence of the divine everywhere. The upanishat says, eko vaSee sarvabhoothaantharaathmaa ekam roopam bahuDhaa yaH karothi(Kato. 2.2.12) , being one, the controller and the inner self of all makes a single form multifarious.
As the real content of all things made of mud is only clay, vaachaarambhaNam vikaaraH naamaDheyam mrttikethyeva sathyam ( Chan. Up-6.1.4), the difference is only in the name and form and the mud alone is real , Brahman is the only reality in all. This is the real knowledge gained through the scriptures and which is realized by a saathvik intellect.
21.praThakthvaena thutathjnaanam naanaabhaavaan prthakviDhaan
vetthi sarveshu bhootheshu thath jnaanam vidDhi raajasam
The knowledge which makes one see diversity in all beings by perceiving each one separately is raajasik.
One who identifies himself with the body, mind and intellect sees the world as consisting of different beings, each one distinct. The attachment to the body makes one see diversity and gives rise to raga and dhvesha, likes and dislikes bringing fear and courage, joy and sorrow as a result. In short the bhedhabudDhi, the perception of difference is the cause of dhvandhvabuddhi, perception of the pairs of opposites. One is not afraid of or dislikes himself.
22. yatthu kritsnavat ekasminkaarye saktham ahaithukam
athathvaarThavadhalpam cha thatthaamasam udhaahrtham
That knowledge which creates clinging to one entity as if it is the whole without reason, against reality and trivial is thamasik.
This clinging to a particular thing as if it alone matters is normally found in people who crave for worldly things like power or wealth etc. But it could exist even an about good thing which becomes an obsession. In Srimadbhagavatham the Lord says that if one worships Him and does the rituals but shows no love towards His creations is not dear to the Lord and such a person will not get the fruit of his pious acts.
There is a story to illustrate this. A man was praying earnestly to God to come in front of him and God appeared in his dream and told him that He would come the next day. The man prepared all things for worship and to offer to God and waiting anxiously. Then a beggar came to his door but he had no patience lest God might walk in any time and drove him away. Next an old woman came asked for food and even her he turned out because he was waiting for God and could not waste time in looking after her needs. It was nearly night and still there was no sign of God and lastly a weary traveler came to his door and asked shelter for the night. The man was furious and showed him the door. Then the day ended and he went to bed disappointed. God appeared to him in his dream and the man asked God why did He not come as promised. God replied, "I came to you thrice but you sent me away!"
Next the action is classified threefold.
23. niyatham sangarahitham araagadhveshathaH krtham
aphalaprepsunaa karma yath thath saatvikam uchyathe
The work which has to be done performed without attachment and likes and dislikes by one who has no expectation of result is saathvik.
The word sangarahitham means the absence of the sense of agency and araagadhvesha denotes the absence of attachment through identification with the body, mind and intellect. Expecting or desiring for the fruit of karma is phalaprepsaa and the absence of it makes one aphalaprepsu. The action of one who is detached from the sense of agency and the result of action due to the absence of raga and dhvesha is saathvik
24.yatthu kaamepsunaa karma saahamkaareNa vaa punaH
Kriyathe bahulaayaasam thath raajasam udhaahrtham
The work done by one who wishes to fulfil his desire or out of egocentric impulses with a lot of effort is rajasik.
A desire motivated activity done with the expectation of the result, is followed by the attitude”I am doing this and I am the enjoyer or I am the achiever." This is the saahankaara , mentioned in the sloka. Naturally one when is desirous of the fruit of action, kaamepsu, he goes to great length putting himself into too much trouble to bring about the desired result. This is mentioned as bahulaayaasa.
On the other hand the one who acts without attachment or desire for the fruit but does it only because it is expected of him or acts as the instrument of the Lord does not feel any aayaasa, or strain in doing his work.
25.anubanDham kshayam himsaam anapekshya chaPourusham
mohaath aarabhyathe karma yath thath thaamasamUchyathe
If a work is begun through delusion without considering the consequence, loss or hurting others and capability that is thamasik.
Before starting something one should think about the possible consequences which may be harmful to self or others, about possible loss of relationship and friends, property or reputation. Nothing should be done which inflict hurt, physical or mental, on others. If these things are not kept in mind when a work is done , it is only thamasik. It is induced my moha or delusion.
It is also important to consider one's own ability before starting to do something. If any work which is beyond the capacity of the doer is undertaken it will be left in the middle. Even in undertaking good work or spiritual practices the above factors to be kept in mind. Even rituals enjoined in the Vedas, if it involves himsa or results in dire consequences like that of abhicharahoma etc. are thamasik, while leaving any vedic rites in the middle due to inability to complete it is a sin.
Some vedic rites like aSvameDha involve killing and hence they are not saathvik but raajasik as they are done with the desire for result and some thamasik aspect also cannot be avoided due to himsa. In Srimadbhagavatha there was a king Praacheenabarhish who obtained the name because the earth was covered by dharbhagrass (barhis) pointing eastward, as it is done during sacrifices because he was performing sacrifices all the time. Narada came and advised him that karmamarga will not lead to salvation. He said that all the animals killed by him in the sacrifices are waiting with sharpened horns to attack him after his death.
Next Krishna classifies kartha, the agent of action into three kinds.
26.mukthasangho anahamvaadheedhrthyuthsaahasamanvithaH
sidDhyasidDhayoH nirvikaaraH karthaa saathvika uchyathe
One who has given up attachment, egoless, endowed with fortitude and enthusiasm and not affected by success or failure is the saathvik doer of actions.
A saatvik doer is the one who has given up the sense of agency and the expectation of result because he is without ego and attachment towards either the action of the fruit of action.
muktha sanga is one who has no attachment on either his body or his possessions, being free from the concept of `I' and `mine.'
anahamvaadhee means one without ahamkara, ego, because he has no feeling that he is the doer as he has the knowledge that he is the self in reality which is actionless.
Being without desire and attachment he is not worried about the success or failure because he is doing everything as his duty and as offering to the Lord thinking that the success and failure is not in his power but depends on the will of the Lord who has said earlier karmaNyeva aDhikaarasthe maa phaleshu kadhaachana(ch2.sloka47)
But at the same time he acts with Dhrthi and uthsaaha, fortitude and enthusiasm because he is doing it as an offering to the Lord.
27.raagee karmaphalaprepsuH lubDHo himsaathmako aSuchiH
harshaSokaanvithaH karthaa raajasaH parikeerthithaH
One who has attachment, desire for the fruit of action, is avaricious, vicious, impure and overcome with joy and sorrow is the doer of rajasik type.
A rajasik kartha is the one who does a work with a desire for the result and thus gets attached to the action as well as the fruit of action. This leads to all the other emotions that follow kama, the longing which is born out of desire and attachment such as kroDha, anger, lobha, avarice, moha delusion , madha, arrogance and maathsarya, jealousy. The word lubDha, avaricious, signifies all the rest. Such a person does not care whom he hurts in the process of fulfilling his desire. He is called aSuchi, impure due to these impulses which pollute his thoughts. Attachment and desires creates joy when the wish is attained and sorrow when it is not.
28.ayukthaH praakrthaH sthabDhaH Sato naishkrthiko alasaH
Vishaadhee dheerghasoothree cha karthaa thaamasa Uchyathe
One who has no self control, who is stubborn, deceitful, creates discord, indolent, depressed and who procrastinates is a thaamsik doer of action.
The thamasik kartha is ayukthaH, lacks self control and becomes a slave to his senses. He is ignorant of proper conduct, praakrthaH and obstinate, sthabDha and will not listen to wise counsel. These traits arise out of foolishness. He may be deceitful, SaTa, and creates discord among others, naishkrthikaH. This may be due to natural wickedness like that of Sakuni. Otherwise a thamasik kartha could be simply lazy and procrastinating out of thamas
29.budDheh bhedham DhrtheH chaiva gunathah thriviDham SrNu
prochyamaanam aSesheNa prThakthvena Dhananjaya
Of understanding and fortitude, Dhananjaya, you listen to the three kinds of difference according to gunas, totally and also individually.
Jnanam arises only through proper understanding, which is also of three kinds, according to the gunas. Fortitude means consistency of effort essential for the completion of a work which is also of three kinds.
30. pravrtthim cha nivrthhim cha kaaryaakaarye bhayaabhaye
banDham moksham cha yaa vetthi buddhiH saa paarThasaathvikee
The proper understanding of pravrtthi marga and nivrtthi marga, of what should be done and what not, of fear and fearlessness and bondage and release , Arjuna, , is the saathvik understanding.
Pravrtthi marga consists in performing the duties according to varna and asrama but as an offering to the Lord and without attachmant, in short, as karmayoga. Karmayogis like Janaka and yajnavalkya are the illustrations of this. This is suited for those in grhasthasrama.
Nivrtthi marga is giving up all worldly activities and pursue the path to maoksha. This is for sannyasi and saint-devotees like sanakaadhi, Narada rshabha Suka etc.
Saathvika understanding is to know both pravrtthi and Nivrtthi as they are and without confusion.
The actions which should be done, kaarya, are those enjoined by the Vedas and the duties according to the varna and asrama. Akaarya or the actions that should be avoided are those which go against the above.
Fear, bhaya comes out of ignorance of understanding one's duties and obligations and the greatest fear of all is that of death. abhaya is the freedom from fear which arise out of analysing the cause of all fears including that death and understanding that one is not the body, mind and intellect but the imperishable Self.
Identification with the body through ignorance creates bondage, banDha due to the attachment to the body. Knowing this one gets free from bondage, which is moksha.
31. yayaa Dharmam aDharmam cha kaaryam cha akaaryam eva Cha
ayaThaavath prajaanaathi budDhiH saa paarTha raajasee
raajasik understanding, Arjuna, is that which misunderstands dharma and adharma and the act to be done and that not to be done.
Dharma is described in the dharmasastra as having four parts, namely, sathyam, dhyaa, SaanthiH and ahimsaa. These should be understood according to the context and circumstances. If one lacks proper understanding, the acts of dharma will turn out to be adharma.
For example an act of truth should be accompanied with the dhaya and ahimsa. This was discussed in chapter17 sloka15 in explaining the Upanishadic injunction sathyam brooyaath priyam brooyaath.
Similarly the actions that should be done and those to be avoided should be understood properly according to the varna and asrama and also with reference to the occasion.
32.aDharmam Dharmam ithi yaa manyathe thamasaavrthaa
sarvaarThaan vipareethaan cha buddhiH saa paarTha thaamasee
That which understands adharma as dharma and like wise everything contrary to what they are, Oh Arjuna, is thamasik.
Due to delusion the thamasik doer understands dharma as adharma and vice versa. This usually the conduct of those described as aasurik in chapter16.
33. Drthyaa yayaa Dhaarayathe manaHpraaNendhriyakriyaaH
Yogena avyabhichaariNyaa DhrthiH saa paarTha saathvikee
Arjuna, unwavering consistent thought by which the mind, prana and senses are established in yoga is sathvik Dhrthi.
This is the state of integration described as sThithaprajna in chapter2.
34.yayaa thu DharamkaamaarThaan Dhrthyaa DhaaryatheArjuna
prasangena phalaakaangkshee DhrthiH saa paarTha raajasee
But when a man who is attached to the fruit of action is intent on attaining the three purusharThas, dharma, arTha and kaama, (that is, without aspiring for moksha) his Dhrthi, fortitude, Arjuna, is rajasik.
All the desire motivated activities done with steadfast determination come under raajasik Djrthi.
35. yayaa svapnam bhayam Sokam vishaadham madhamevacha
navimunchathi dhurmeDhaa DhrthiH saa paarThathaamasee
One who is steadfast in not abandoning sleep, fear, grief, depression and pride, Arjuna, his fortitude is thamasik,
Even a thasmasik doer may have steadfast determination due to obstinacy, laziness and procrastination. This is called thaamasik Dhrthi.
36. sukham thvidhaaneem thriviDham SrNu me bharathrshabha
abhyaasaath ramathe yathra dhuhkhaantham cha nigacChathi
The joy is of three kinds, of bull among the clan of Bharatha, listen, in which one revels in and also attains the end of sorrow.
All actions are undertaken with the expectation of joy and no one proceeds to do something which will bring him unhappiness. But the concept of joy and sorrow differs according to the temperament and to enjoy eternal joy one must have a right idea of joy.
There are two paths prescribed to man, one is that of preyas and the other is that of Sreyas. The former is the pleasant course of action but not conducive to spiritual welfare. The latter is not pleasant nor easy to follow but secures permanent happiness in the end. Hence Krishna classifies even the joy as threefold.
37. Yadhagre visham iva pariNaame amrthopamam
thathsukham saathvikam proktham aathma buddhiprasaadhajam
That, which is like poison at first but becomes like nectar in the end born from the serene state of mind focusing on the self, is sAthvik pleasure.
38.vishayendhriyasamyogaath yath thath agre amrthopamam
pariNaame visham iva thath sukham raajasam smrtham
That pleasure arising from the sense contacts with the objects, which is like nectar at first but turns out to be like poison in the end is rAjasik.
Any discipline conducive to spiritual welfare is difficult to pursue and hence like poison in the beginning but when it starts yielding results it is like nectar. But the one who is full of desire and enjoys his life goes on and on in to a cycle birth and death, never getting a respite from samsara.
Even in the worldly sense all that fetch longstanding joy are distasteful in the beginning like working hard to become successful or to study hard to pass with flying colors. Only the one who sacrifices his comforts in his youth, may he be a student or a business man, is able to enjoy later the fruit of his labour. On the contrary, one who enjoys his life while young comes to grief in his old age either due to disease or due to poverty because sensual pleasures result in sorrow when one is not able to enjoy them due to old age and due to sickness which always results from overindulgence on sense objects.
39.Yadhagre cha anubanDhe acha sukham mohanamaathamanah
nidhraalasya pramaadhottham thath thaamasamudhaahrtham
That pleasure which is deluding both in the beginning and in the end, like that of sleep, laziness and mistaken notion is thAmasik.
These may delude the individual into feeling happy but it is not a real joy but a delusion. Typical example can be that of a drunkard or drug addict.
40. na thadhasthi prThivyaam vaa dhivi dheveshu vaa punaH
Satthvam prakrthijaiH muktham yath ebhih syaath thribhiH gunaiH
There is no being on earth or among the devas in heaven free from the nature of these three gunas.
The word prThivyaam includes all the worlds below earth also and dhivi denotes all the worlds above. Both sentient and insentient beings are the composition of the three gunas and the word punaH mean that this is so again and again in the process of creation.
So far Krishna has explained the thyaga as performing karma according to one's varna and asrama without attachment and expectation of result. Now he starts elucidating the various karmas of the different class of people as ordained by their gunas.
Krishna here describes the attributes of the four varnas according to the three gunas.
41. brahmaNakshathriyavisaam SoodhraaNaam cha paranthapa
karmaaNi pravibhakthaani svabhaavaprabhavaiH guNaiH
The actions of brahmana, kshathriya, vaisya and sudra, oh scorcher of foes, are determined by the nature of their gunas. This is just an elucidation of the earlier statement,
chathurvarNyam mayaa srshtam guNathrayavibhaagaSah
(BG.4-13) `The four orders of society are created by Me according to the differences in their attitude and actions.'
42. Samo dhamaH thapaH Soucham kshaanthiH aarjavam evaCha
Jnaanam vijnaanam aasthikyam brahmakarmaSvabhaavajam
The nature of actions of a brahmana is described as that consisting of control of senses and the mind, austerity, purity, forbearance, uprightness, knowledge, and application of it and faith.
The strength of a brahmana consists in these qualities. Vasishta, brahmarshi could not be conquered by Visvamithra even though he did not fight back. Kshaanthi is the patience that comes from the mental strength. Visvamithra, being astounded by the power of Vasishta, said,
Dhik balam kshathriya balam brhamthejobalam balam,
Fie on the strength of a kshathriya, the power of a brahmin is the real power.
43. Souryam thejo DhrthiH dhaakshyam yudDhe chapiApalaayanam
Dhaanam eeSvarabhaavScha kshaathram karmaSvabhaavajam
Valour, invincibility, steadiness, adroitness, and non-fleeing from battle, generosity and lordliness are the traits of a kshathriya. An example of a kshathriya endowed with all these qualities was Bheeshma.
44. krshiH gourakshyavaaNijayam vaiSyakarma svabhaavajam
Paricharyaathmakam karma Soodhrasyaapi svabhaavajam
Agriculture, cattle-breeding and trade are the natural duties for a vaisya and for sudhra it is one of service.
So whichever karma that is natural to one is due to the texture of the three qualities that makes the individual and this makes it all the more clear that the varnas are by nature of the individual and not by birth.
45. sve sve karmaNi abhirathaH samsiddHim labhathe naraH
svakarmanirathaH sidDhim yaThaa vindhathi tatha SrNu
Intent on doing his own work, one will be able to attain salvation Listen how he accomplishes this while engaged in his own work.
46.yathaH pravrtthiH bhoothaanaam yena sarvam idhamThatham
svakarmaNaa tham abhyarchya sidDhim vindhathimaanavaH
Worshipping Him, from whom the actions of all beings originate and by whom all this is pervaded, through his own work, the man attains salvation.
The veda says,
braahmaNo asya mukham aaseeth bahoo raajaanyaH krthaH
ooroo thath asya yath vaiStaH padhbhyaam Soodhro ajaayatha
The Brahmins were born from the face of the Lord. This signifies their svadharma being the learning and the teaching of the Vedas and sastras. Kshathriyas were born from the arms. Thus they stand for the strength needed for protection. Vaisyas who are supposed to travel and procure the needed commodities for the society are born from the thighs of the Lord. Soodhras are born from the feet signifying service to the society. It is to be noted that no varna is inferior being originated from that limbs of the Lord , least of all being the soodhras because it is the feet of the Lord all bow down to.
Next comes the sloka which was misinterpreted often and was the cause of the evil that is perpetrated by the caste system.
47.SreyAn svadharmO vigunah paradharmAth vanushtithAth
svabhAva niyatham karma kurvan naapnothi kilbisham
Better is one's own duty, however badly done than that of another because by doing his duty ordained by his nature no one incurs stain.
Krishna has explained so far about doing work as worship and the work which comes naturally to one is that to be undertaken. So there is no mention about doing the work which is assigned to the caste in which one is born because the caste- distinction is man-made and has no sanction of the scriptures.
Here it should be noted that Arjuna wanted to give up his duty as a kshathriya because it involved killing of his elders and opted for the life of a hermit and Krishna, in saying that his own work , though considered to be faulty is better than that of another , namely that of a recluse, though it may seem to be superior. The reason for this is given in the next sloka.
48. Sahajam karma kountheya sadhoshamapi na thayajeth
sarvArambhA hi dhosheNa dhoomenAgnirivAvrthAh
One should not relinquish work that comes naturally to him though it may be imperfect because all work is enveloped by imperfections as the fire with smoke.
The meaning is that any work undertaken may be difficult at first and may present a picture that the grass is greener on the other side. It is usually the case in the world. Everyone complains about his lot and thinks that the other man is doing a much simpler job and getting better results. But when he switches jobs he finds that he was not cut out for it and finds himself to be a square peg in a round hole. This is most important in students when they select a course of study just because that presents a possibility of getting more lucrative jobs, instead of pursuing course for which they have the aptitude. This they do out of their own desire or by the persuasion of their parents.
Spiritually speaking, it means that till one is ready for jnanayoga karma yoga is the best. Krishna elaborates on the jnana yoga next and culminates His discourse by extolling bhakthiyoga.
49. asakthabuddhiH sarvathra jithaathmaa vigathasprhaH
Naishkarmyasiddhim paramaam sannyaasena aDhigacChathi
He, who is detached in all respects, who has conquered himself, who is free from desires, attains perfection that transcends all activity by renunciation.
Dhyana or contemplation is the consummation of jnanayoga consisting of cessation of all activities.
Then Krishna gives a description of the one who has attained perfection.
50.sidDhim praaptho yaThaa brahma thaThaapnothi niboDha me
samasenaiva kountheya nishTaa jnanasya yaa paraa
Know from Me, Arjuna, in brief, how one has reached the state of perfection attains Brahman, which is the Supreme knowledge.
51.budDhyaa viSudDhaayaa yukthaH Dhrthyaa aathmaanam Niyamya cha
Sabdhaadheen vishyaan thyakthvaa raagadhveshouVyudhasya cha
Endowed with pure intellect, controlling himself with fortitude, giving up the sense objects like sound etc., turning away from likes and dislikes,
52.vivikthasevee laghvaaSee yathavaakkaayamaanasaH
Dhyaanayogaparo nithyam vairaagyam samupaaSrithaH
Retiring to a lonely place, eating very little, restraining his speech, body and mind, engrossed in meditation always, with detachment,
53.ahamkaaram balam dharpam kaamam kroDham parigraham
Vimuchya nirmamaH SaanthaH brahmabhooyaaya kalpathe
Renouncing ego, power, pride, desire anger and possessions, devoid of the concept of `I' and `mine,' being peaceful he attains brahmanhood.
He is endowed with purified understanding that the Self is the reality. He makes his mind ready for meditation by turning it away from the sense objects and casting aside love or hate of them.
He resorts to a lonely place away from hindrances to meditation and eats a little just to keep him alive, restrains the activities of body, mind and intellect, engaged fully in meditation, with detachment from all other objects not conducive to meditation.
He abandons ego that is considering non-self as self, which causes pride, desire, anger and possessiveness. Free from the notion of `I' and `mine,' he becomes worthy of the state of Brahman.
Next Krishna refers to the bhakthiyoga
54.brahmabhoothah prasannaathmaa na Sochathi nakaamkshathi
samaH sarveshu bhootheshu madhbhakthim labhatheparaam
This refers to the fourth class of devotees outlined in the seventh adhyaya, 16th sloka, namely jnani.
He who resorts to the Lord, acquires jnana as a result of his devotion as it was said `dhadhAmi buddhiyogam tham,' in adhyaya10, sloka 10. Such a jnani, who is brahmabhootha, realized the state of Brahman, is tranquil, prasannAthmA, who has neither grief or longing, regarding everything to be equal. He is the one who has parAbhakthi.
He sees the Lord everywhere and does all his actions as an offering to Him and attains the eternal abode of peace and bliss due to the grace of the Lord.
55. bhakthyaa maam abhijaanaathi yaavaanyaSchaasmi thatthvathaH
thatho mam thatthvatho jnaathvaa viSathe thadhanantharam
He understands Me as what I am and who I am in reality and knowing thus enters into Me.
Even though the devotion is mentioned as the means of knowing the truth, this end denoted in this sloka is the culmination of jnana, karma and bhakthi. The previous sloka refers to the state of perfection through jnana as described in the second chapter. As bhakthi is the Dhruvasmrthi, as defined by Ramanuja it is non-different from dhyanayoga which is the consequence of jnana, the knowledge of reality through learning of sastras and meditation on the Absolute. Through jnana coupled with bhakthi which makes one get engrossed in the dhruvasmrthi, uninterrupted though of the Lord with love.
. viSathe thadhanantharam means entering into the Supreme Being after the knowledge of the Lord in reality, but the two , namely the realization of the Absolute Reality and the entering into it are simultaneous. When one is searching for a necklace which was all the time on his neck, or for the spectacles on his forehead, the seeing and realization is simultaneous. The knowledge from the sastras and the spiritual discipline only leads to the realization. When the petals of a flower is pierced with a needle it enters into the second after piercing the first but there is no interval between the two in reality. When the chimney is covered with soot is cleaned the light shines through but it was there all the time.
56.sarvakarmaaNyapi sadhaa kurvaaNo madhvyapaaSrayaH
Madhprasaadhaath avaapnothi Saasvathama padhamAvyayam
Performing all actions always taking refuge in Me, he attains the eternal and imperishable state through My grace.
A devotee who acquired the wisdom of reality through knowledge and experience, performs all actions as offering to the Lord, in a spirit of total surrender, and thus he attains the state of mukthi on attaining which there is no return to samsara and the bliss attained thus is imperishable.
57.chethasaa sarvakarmaaNi mayi sannyasya mathparaH
budDhiyogam upaaSrithya macchitthaH sathatham bhava
Mentally renouncing all actions to Me, with your thought engrossed in Me, resorting to the yoga of equanimity, let your mind rest in Me always.
Now in relevance to the context, Krishna starts advising Arjuna about the course of action to be taken by him.
Mentally renouncing all actions to the Lord means doing all actions without the concept of `I' and `mine' and working as the instrument of the Lord.
budDhiyoga is the equanimity of mind considering sukha, duhkha etc, equally and not being affected by the result of action.
mayi sannyasya mathparaH is to have no other thought but of the Lord, and resorting to Him only as the sole refuge.
macchitthaH means having no other desire except to attain the feet of the Lord. For a devotee only duhkha is not to remember the Lord even for moment and the sukha is His service.
58.macchitthaH sarvadhurgaaNi madhprasaadhaath Tharishyasi
aTha cheth thavam ahamkaaraath na Sroshyasi vinankshyasi
With your mine engaged in Me you will cross over all difficulties with My grace. If you do not listen to my words due to egoism you will perish.
This is not a foreboding to Arjuna as it appears to be but only a gentle reminder that he should understand the words of Krishna and act accordingly as otherwise he will perish due to failing from his svadharma. The next sloka makes it clear.
59. yadhahamkaaram aaSrithya na yothsya ithi manyase
miThyaa eva vyavasaayaH the prakrthiH thvaam niyokshyasi
Your thinking that you will not fight is due to ego and this decision of yours is only a myth. Your nature will persuade you to fight.
What Krishna means here is that Arjuna will have propensities according to his gunas as a result of previous births. If he decides not to fight it could only be due to the misunderstanding of his duty and the ego that he is the agent of action. Hence it is delusion, miThyaa, and even if he ceases to fight his nature will overpower him.
60.svabhaavajena kountheya nibadDhaH svena karmaNaa
Karthum necChasi yanmohaath karishyasi avaSo api thath
Oh son of Kunthi, bound by your nature and actions you will do without your will the very action which you do not want to do out of delusion.
Hence Krishna tells Arjuna to relinquish all sense of agency and surrender to the Lord, mentally offering all the actions to Him. Then, the Lord will steer His devotee through all difficulties. As the nature is stronger no resolve to give up action, as in the case of Arjuna who said that he will not fight, will be fruitful because the natural instinct will overpower him soon and when that happens he will find that the circumstances are not as favourable as they are at the moment. This refers to the sloka 32 of adhyaya 2 where Krishna told Arjuna that the battle which he finds himself in is not of his own making and is according to dharma and he is fortunate to get such an opportunity to discharge his duty as a kshathriya whose main role is to protect dharma.
61. eesvaraH sarvabhoothaanaam hrdgheSe arjuna thishTathi
bhraamayan sarvabhoothaani yanthraarooDaani maayayaa
The Lord is situated in the heart of all beings, spinning them as though mounted on a wheel, by His power of maya.
The wheel of maya is the prakrthi consisting of three gunas according to which the individual self is propelled into action. The Lord is the inner self of all as mentioned in the Upanishad
`yah srveshu bhootheshu thishTan sarvebhyo bhoothebhyo antharah, yam sarvaaNI bhoothaani na vedha,yasya sarvaaNi bhoothAni Sareeram,yah sarvaaNi bhoothANii antharo yamayathi,esha tha aathmaa antharyaamyamrthaH.' (Brhd.Up.3-7-15)
This means,
`He who dwells in all beings and is within them, whom none of the beings know, whose body is all beings,, and who controls all beings from within, is the inner controller, your own self and immortal.'
The one who is mounted on a giant wheel is taken on a merry go round without his effort. Similarly the individual soul mounted on a body is taken round and round in the cycle of births and deaths. This is due to the identification of the soul with the body out of ignorance. The man behind the wheel is the Eesvara who gives the births in several bodies according to the karma of each. He is the one who has the power to stop the motion. Hence Krishna tells Arjuna to take refuge in Him in the next sloka.
62.thameva SaraNam gacCha sarvabhaavena bhaaratha
thath prasaadhaath paraam Santhim sThaanam praapsyasi SaaSvatham
Seek refuge in Him alone, Arjuna, in all respects, by whose grace you shall find supreme peace and eternal abode.
Sarvabhaavena –in all respects means that one should think of the Lord always and act as His instrument without desiring for any worldly fruits like power, wealth, fame etc. taking what comes as His grace, acquiring joy out of talking about the leelas of the Lord, in singing His name and in short considering Him as everything in life as Krishna said in chapter 7 sloka 19, vaasudhevassarvam ithi.
Such a devotee enjoys supreme bliss that is eternal.
63. ithi the jnaanam aakhyaatham guhyaath guhyatharam mayaa
vimrSya ethath asesheNa yathecchasi thaThaa kuru
The most secret knowledge has been told to you and you adopt whichever path you choose after discriminating on what has been said.
Then Krishna winds up His discourse by saying that the secrets of jnanayoga, karmayoga and bhakthi yoga have been instructed thus and asks Arjuna to choose which ever suits him. But at the same time Krishna did not want to leave His disciple in doubt and as the Jagatguru He says in the next sloka that bhakthi yoga is the most secret of all and is it good for him to follow the bhakthi marga.
64.sarvaguhyathamam bhooyaH SrNu me paramam vachaH
ishto asi me dhrDam ithi thatho vakshyaami the hitham
Hear from ME again, the most secret and highest truth. I will tell you what is good for you because you are very dear to Me.
Next are the two most quoted and well remembered slokas of the Gita.
65. manmanaabhava madhbhakthaH madhyaajee maam Namaskuru
Maamevaoshyasi sathyam the perathijaane priyoasi me
`Focus your mind on Me. Be My devotee. Be My worshipper. Bow down to Me. You shall come to Me only. I promise you truly as you are dear to Me. `
This is the promise given by the Lord not only to Arjuna but to the whole mankind.
In SvethASvathara Upanishad we have the passage,
`vedhaahametham purusham mahaantham , aadhithya varNam thamasah parasthaath; thameva vidhithvaa athi mrthyum ethi, naanyah panThaa vidhyathe ayanaaya.'
I know this great person who is resplendent like the Sun and is beyond darkness. By knowing Him alone one transcends death. There is no other path to go by.'
Krishna mentions four types of discipline to attain the Lord.
1. manmanaa bhava means that one should know, meditate on that which is the object of direct perception with constant remembrance, dhruvasmrthi, with love and devotion.
2. madhbhakthah is to become a devotee of the Lord, by worshipping Him , singing His name and glory etc.
3. madhyaajee is to do everything in the spirit of yajna as an offering to the Lord.
4. maam namaskuru means to worship with excessive love as the one who is most dear and bowing down in submission and love.
Either one or all will secure the attainment of the Lord.
Renouncing thus all ego-centric impulses the devotee becomes dear to the Lord as He has said in the seventh adhyaya, sloka 17 that the jnani who is with single minded devotion is dear to the Lord. To such a person the Lord promises "You will come to Me."
The next sloka is the famous one taken to teach bhakthiyoga and called the charamasloka, considered to be the sloka enjoining prapatthi by vaishnavites. It forms one of the three important chants of vaishanvas the other two being the moola manthra and dhvaya.
66. sarvaDharmaan parithyajya maam ekam SaraNam vraja
Aham thvaa sarvapapebhyo mokshayishyaami maa SuchaH
Completely relinquishing all Dharmas, seek Me alone for refuge. I will free you from all sins and hence do not worry.
Relinquishing all dharmas means complete relinquishment of all sense of agency, fruits etc., whatever may be the path pursued, jnana, karma or bhakthi. This has reference to the concept of abandonment, thyaga, elucidated in the beginning of the chapter.
If one practices such abandonment, the Lord says that He will be released from all sins, meaning the sins which results from time immemorial due to past karma, because once a man becomes a devotee giving up agency and fruits of action no sin can accrue to him anymore.
This sloka gives solace to the devotees who may fear that they may not attain the goal due to the evil karma that they have done before the rise of bhakthi. Krishna has already given a promise to this effect in the ninth ahdyaya in sloka 30-31 where He said that even a worst sinner will be redeemed if he resorts to the Lord.
The discourse of the Gita was started with sloka 11 chapter2 aSochyaan anvaSochasthvam, “you are grieving about those who need not be worried about. The discourse ends here with the words maaSuchaH, "do not grieve." Hence this is called the charama sloka, the last verse of the Gita. The rest can be considered as the epilogue.
When the charama sloka taken as that enjoining prapatti, the meaning is as follows.
Sarvadharmaan denotes all the disciplines enjoined in the Vedas such as dhaharavidhya, sadhvidhyaa etc. which require the understanding of the Upanishads for which not everyone is qualified. It also refers to those who are not capable of following the paths of jnanayoga karmayoga or bhakthiyoga as these require mental and physical discipline which does not come easily. Most important thing to remember is that this does not mean that one can relinquish karmas that should be done according to varna and asrama. So what is meant by parithyajya?
Parithyajya means that the prapatthi does not require any other qualification except the feeling of akinchanya, helplessness of not being able to follow any other path except that of abject surrender.
maam ekam SaraNam vraja. By this the Lord asks the prapanna to seek refuge in Him alone with the belief that He alone can help. This is what is termed as gopthrthva varaNam, accepting the Lord alone as the saviour and mahaaviSvaasam, unflinching faith that He will protect.
aham thvaa sarvapaapebhyo mokshayishyaami , says the Lord, meaning that once you surrender to Him body and soul you become His property and the onus of rescuing you from all the sins becomes His.
maa SuchaH- Te prapanna need have no fear either about his past karma , sanchitha karma, which has not started giving result, nor about the future karma, aagaami karma, the result of which does not adhere to him because he is acting with the attitude that he is not the doer but only an instrument in the hands of the Lord. He had to live only till the present karma, praarabdha, is exhausted and after that he has no more births. Even the result of the praarabdha karma which has already started to act on him, does not affect him due to the mercy of the Lord.
67. idham the na athapaskaaya na abhakthaaya kadhaachana
Na cha aSuSrooshave vaachyam na cha maam Abhyasooyathi
This (discourse) should never be told to one who lacks self control, has no devotion, and not interested to hear and also to one who cavils at Me .
Krishna ends up saying that this discourse which contains most secret doctrine should not be disclosed to anyone lacking austerity or devotion or is indifferent or one who slanders the Lord because it will be a waste of time and effort. Moreover even if one listens to it if he has not or could not give up his attachment it will only confuse him as mentioned in the sloka 29 of chapter3, where the knower of truth is cautioned against trying to change the mind of one who is under the influence of gunas before he is ready for detachment.
68.ya imam paramam guhyam madhbhaktheshu abhiDhaasyathi
Bhakthim mayi paraam krthvaa maam eva eshyathi asamSayaH
One who tells this discourse which is most secret to My devotees with great devotion he attains Me undoubtedly.
69. na cha thasmaath manushyeshu kaSchith me priyakrtthamaH
bhavithaa na cha ethasmaath anyaH priyatharo bhuvi
There is no one among men who is dearer to Me than such a person and he is dearest to Me.
70.aDhyeshyathe cha vaa imam Dharmyam samvaadham aavayoH
Jnaanyajnena thena ahamishtaH syaam ithi me mathiH
One who learns this conversation between us full of dharma; I am worshipped by him through jnanayajna.
71.SradDhaavaan anasooyaScha SrNuyaadhapi yo naraH
So api mukthaH Subhaan lokaan praapnuyaath
One who hears this with faith and without cavil he also attains mukthi and reaches auspicious worlds.
And one who expounds this to other devotees of the Lord will attain Him and he is the dearest to the Lord. The study of this discourse is tantamount to the worship of the Lord through jnanayoga and one who listens to it with faith and without cavil shall also be released from bondage.
Any work should have four requisites, anubandhachathushtayam, namely, the grantha, work, vishaya, subject matter, adhikari, one qualified to study it and prayojana, utility or the fruit. Even though Bhagavatgita is not a separate work but a part of the epic Mahabharatha, it has come to be treated as an independent work, granTha, by itself and hence we could say that the first two have been set out in the beginning by Sanjaya that it is a discourse of Krishna to Arjuna, that is the granTha, and by the words of Arjuna himself `yacchreyassyAth nischitham broohi thanme,' that it is Sreyas, about what is good for him, that is, the vishaya. Now the other two, namely, the adhikari and prayojana are specified.
The adhikari is the one possessing devotion, austerity, wish to serve the Lord etc. and the prayojana, or the fruit is set out as attaining the supreme by listening, studying and expounding the discourse.
The particular prayojana, that of extricating Arjuna from the delusion is also specified by the question Krishna puts to him next.
KRISHNA SAYS
72. kaSchith ethath Srutham paarTha thvayaa ekaagreNa Chethasaa
kaSchith ajaanasammohaH pranashtaH the Dhananjaya
"Have you heard attentively all that was told and has your delusion caused by ignorance vanished?"
This is the question we should ask ourselves after the study of the Gita and should be able to answer as Arjuna did as,
ARJUNA UVAACHA- ARJUNA SAID
73. nashto mohaH smrthirlabDhaa thvath prasaadhaath mayaa Achyutha
sThitho asmi gathasandhehaH karishye vachanam thava
“Destroyed is the illusion and I have gained knowledge by Thy grace. Freed from doubts I am steadfast and will do Thy command."
Arjuna said in the beginning that he was dharmasammooDachathaaH, confused about dharma and adharma and asked Krishna to advise him which is good for him. He said that he was Sishya and prapanna. Krishna as the jagatguru and the saraNya, started the discourse on the Gita the sole purpose was to remove the delusion and doubt of Arjuna regarding his duty. Now the mission is accomplished and Arjuna says that he was free from delusion and doubt. This can be achieved only through the grace of the Lord and Arjuna says that it was the prasaadha of Krishna thvath prasaadhath. Now Arjuna is ready to do the bidding of Krishna because his doubts and delusion have vanished.
As Upanishad says,
bhidhyathe hrdhayagranThiH Chidhyanthe sarva samSayaaH
This could be achieved only through the supreme knowledge which the Lord was imparting to Arjuna.
Vyasa has chosen the name Achyutha by which Arjuna calls Krishna because the word means the one who never swerves from His state. Here the Lord is the SaraNya , the refuge of the devotees who never forsakes them.
But this is not the knowledge of self realization because Arjuna had not yet become a sThithaprajna. This was the knowledge sufficient to make him do his duty without compunction as Krishna said earlier that his nature will take over until he exhausted his karma influenced by his gunas. The maya of the Lord prevailed upon him once he started doing his duty which proved the words of the Lord, prakrthiH thvaam niyokshyathi in sloka 59.
Likewise we can also expect only to become karmayogins through the learning of the Gita, which, coupled with devotion will lead us towards the attainment of the Lord. When that will happen depends on the density of our karma and the intensity of our resolve, above all the grace of the Lord.
But one should remember the words of the Lord na hi kalyanakrth kaSchith dhurgathim thaatha gacCathi(Ch.6sloka40) and kountheya prathijaaneehi na me bhakthaH praNaSyathi (Ch.9.31) by which the Lord gives assurance that his devotees will never come to harm.
SANJAYA UVAACHA
74.ithyaham vaasudhevasya paarThasya cha mahaathmanaH
Samvaadham imam aSrousham adhbhuthamromaharshaNam
Thus I heard the wonderful and exhilarating conversation between the great Vasudeva and Arjuna.
75. vyaasaparasaadhaath Sruthavaan ethath guhyam aham Param
Yogam yogeSvaraath krshNaath saakshaath kaThayathaH Svayam
By the grace of the sage Vyasa I have heard this most secret yoga expounded by the yogesvara Krishna Himself.
76. raajan samsmrthya samsmrthya samvaadham imam Adhbhutham
keSavaarjunayoH puNyam hrshyaami cha muhurmuhuH
Oh King, remembering this wonderful conversation between Krishna and Arjuna I am enjoying it again and again.
77.thaccha samsmrthya samsmrthya roopam athyadhbhutham hareH
vismayo me mahaan raajan hrshyaami cha punaH punaH
And remembering the magnificent form of Lord Hari I am filled with wonder Oh king and feeling elated again and again
Not only Arjuna but also Sanjaya was elated to have heard the conversation between Krishna and Arjuna due to the grace of the sage Vyasa and extols the discourse as `yogam yogesvarAth krishnAth sAkshAth kaThayathah svayam,' the highest knowledge from the mouth of the Lord Himself, who is the master of all yoga, and says that remembering it he rejoices at his good fortune again and again and filled with wonder. He concludes by saying,
78. yathre yogeSvaraH krshNaH yathra paarTho DhanurDharaH
Thathra Sreeh vijayo bhoothiH DhruvaaneethiH Mathirmama
Wherever there is Sri Krishna, the Lord of the yoga and Arjuna the archer, there is always fortune, victory, wealth and firm justice.
The implied meaning of this statement is that when the Lord is there to command and when the individual is fully equipped to do His command and acts as the instrument in the hands of God always ready to listen to the voice within, the success is waiting for such an individual.
Let us also be like Arjuna , armed with detachment and discrimination born out of devotion, act on in this world as the servants of the Lord to do His bidding out of love and attain peace and joy.
This is the end of the great gospel of humanity, the Bhagavatgita.
OM thath sath
KrishNaaya vaasudhevaaya dhevakee nandhanaaya cha
Nandhagopakumaaraaya govindhaaya namo namaH