Philosophy
of Bhagavad
Gita
(An
overview)
By
Octavian Sarbatoare (MA Syd)
Bhagavad
Gita (‘Lord’s Song’) is
largely regarded as the most famous piece of work of all yoga
literature, being considered even more authoritative than the
well-known treatise Yoga Sutras of Patanjali. Part of the
national epic of India, known as Mahabharata (ref. VI. 13-40), Bhagavad
Gita was composed probably in the 3rd or 4th
century BCE. Its content suggests that it wants to be presented as a
secret teachings, kind of an Upanishad (‘sitting near’) a
work in which a spiritual master imparts knowledge to a pupil at a
personal level. In the case of Bhagavad
Gita, Lord Krishna representing the Divine teaches yoga to
prince Arjuna who represents the human.
The
entire work consists of 700 stanzas
(verses) arranged in 18 chapters. It starts with the initial
circumstances of Lord Krishna-Arjuna encounter, continues with the
knowledge imparted on the main topics, and ends up with the
philosophical conclusion conducive to spiritual liberation that was
thought.
The
philosophy of Bhagavad Gita
is integrative per se. It is
an attempt to make a synthesis of diverse philosophical views
expressed in varied concepts such as Samkhya,
Yoga, Vedanta, as well as
the Upanishads and bhakti
ideas. Gita’s teachings could be classified of moral (ethical) value,
since they discuss virtue under its Indian generic name of dharma. The work is also a soteriological teaching; the purpose of
exposition is the trailing of the path of final liberation (jivanmukti).
Bhagavad
Gita primarily advocates three spiritual paths towards attaining spiritual
liberation, namely Karma Yoga,
Jnana Yoga and Bhakti Yoga. Chapters I to XI are mainly about the Karma
and Jnana Yogas spiritual
paths, whereas chapters XII to XVIII concentrate on the path of
devotion known as Bhakti Yoga. Chapters do not have names as part of the original text, but
most translations assign a topic to every chapter in accordance with
the relevant subject discussed within.
The
first chapter that may be called ‘Arjuna’s dilemma’ introduces
the scene, the setting, circumstances and the characters involved, in
so doing determining the purpose for the Bhagavad
Gita’s exposure. The scene is the sacred field known as
Kurukshetra, the setting is a battlefield, and the circumstances are
that is war. The main characters are the Supreme Lord Krishna and
Prince Arjuna, one of the warriors. Arjuna’s lamentation is
described due to his fear of losing friends and relatives on the
battlefield. His main obstacle relates to the consequences regarding
the dharma of his karmic actions. Here are the three stanzas where Arjuna talks about such relevant issues in this
chapter:
Chapter
two may be called ‘The Transcendental Knowledge’. Here Arjuna
accepts the position as a disciple of Lord Krishna and requests the
Lord to teach him how to dispel his lamentation and sorrow. This
chapter is often seen as a summary to the entire Bhagavad
Gita itself. In it, is described the supreme importance of the
immortal nature of the soul that exists within all living beings.
Chapter
three may be named ‘Path of Karma
Yoga’. Here Lord Krishna explains in clear words the duties of
members of a rightful society. It pertains to functions and
responsibilities according to the social rules and regulations.
Furthermore, the Lord explains why such duties must be performed, what
benefits are gained by following them and what harm occur by not
complying. The issues of actions that lead to bondage and those
leading to salvation are exposed in great detail.
Chapter
four may have the named ‘Path of Renunciation with Knowledge’.
Lord Krishna reveals how spiritual knowledge is carried on from master
to disciple. The supreme knowledge jnana
is emphasized here as culmination of the paths of Karma
and Jnana Yogas. The Lord
also explains the nature and purpose of His descent (avatara)
into the material world thus:
Whenever
there is a decline of dharma and the rise of adharma, O
Arjuna, then I manifest (or incarnate) Myself. I incarnate from time
to time for protecting the good, for transforming the wicked, and for
establishing dharma, the world order. (IV.7-8)
Chapter
five may be known as ‘Path of Renunciation’. In it, Lord Krishna
depicts the concepts of action with detachment and renunciation to
fruits of actions, explaining that both such spiritual paths are a
means to the same goal. Salvation is thus obtained by following such
trails. Issues of the nature of mind and intellect are also
introduced. The existential state/ condition of a yogi is also
defined as:
one
who finds happiness with the Self, who rejoices the Self within, and
who is illuminated by the Self-knowledge; such a yogi becomes
one with Brahman and attains supreme nirvana. (V.24)
Chapter
six may be called ‘Path of Meditation’. Lord Krishna reveals the
nature of mind and instructs Arjuna in yogic techniques and
meditation. The mastery of the mind is revealed as the key to
spiritual liberation.
Arjuna
said: O Krishna, You have said that yoga of meditation is
characterized by the equanimity (of mind), but due to restlessness of
mind I do not perceive the steady state of mind. (VI.33)
Because
the mind, indeed, is very unsteady, turbulent, powerful, and
obstinate, O Krishna, I think restraining the mind is as difficult as
restraining the wind. (VI.34)
The
Supreme Lord said: Undoubtedly, O Arjuna, the mind is restless and
difficult to restrain, but it is subdued by abhyasa (or
constant vigorous spiritual practice with perseverance), and vairagya
(or detachment), O Arjuna. (VI.35)
In My opinion, yoga is difficult for the one whose mind is not subdued. However, yoga is attainable by the person of subdued mind by striving through proper means. (VI.36)
Furthermore,
in chapter seven that may be labelled ‘Knowledge of the Ultimate
Truth’, Lord Krishna gives clear knowledge of the absolute reality
and the way is accessed. He describes maya
‘the illusion’, as manifested in the world, as well as
difficulties encountered in order to overcome it. Four kinds of people
are described as being attracted to divinity, other four sorts being
in opposition. Devotional service to the Lord, as bhakti
approach, is regarded as the main spiritual refuge.
Chapter
eight we may call ‘The Attainment of Salvation’. Here Lord Krishna
emphasizes the knowledge of yoga and the importance of the very
last thought at the moment of death. Information on the creation of
material worlds is given; a distinction is established between
material and spiritual realms. The light and dark paths in regards to
leaving this material existence is explained along with the
destination to which they each lead to and the reward received by
following each pathway.
The
path of light (of spiritual practice of Kundalini Yoga and
Self-knowledge) and the path of darkness (of materialism and
ignorance) are thought to be the world's two eternal paths. The former
leads to nirvana and the latter leads to rebirth (VIII.26).
Chapter
nine may be called ‘The Secret of Supreme Knowledge’. Lord Krishna
explains how the entire material existence is created, maintained and
annihilated by His energy and all beings are coming and going under
His will. Devotional service to the Lord is emphasized and the
description of Him being supreme is of utmost importance. The act of
surrendering to the Lord is seen as a sure path to spiritual
liberation because:
anybody,
including women, merchants, labourers, and the evil-minded can attain
the supreme goal by just surrendering unto My will (with loving
devotion), O Arjuna. (IX.32).
In
chapter ten the ‘Manifestation of the Absolute’, Lord Krishna
presents Himself as the cause of all causes, specifying His
manifestations of all times.
I
am the origin or seed of all beings, O Arjuna. There is nothing,
animate or inanimate, that can exist without Me. (X.39)
There is no end of My divine manifestations, O Arjuna. This is only a brief description by Me of the extent of My divine manifestations. (X.40)
In
chapter eleven, ‘The Vision of the Cosmic Form’, Arjuna asks the
Lord to reveal His imperishable form, but this is not possible. The
Lord explains that divine means are necessary to see divine forms
thus:
But,
you are not able to see Me with your physical eye; therefore, I give
you the divine eye to see My majestic power and glory. (XI.8)
In
chapter twelve, ‘The Path of Devotion’, Lord Krishna describes
those ever-steadfast devotees (bhaktas)
that employ bhakti,
devotional practices as being the best for yogis. The reason is
that the Lord is always attracted to qualities of bhaktas
because:
the
yogi who is ever content, who has subdued the mind, whose
resolve is firm, whose mind and intellect are engaged in dwelling upon
Me; such a devotee is dear to Me. (XII.14)
Furthermore,
in chapter thirteen, ‘The Creation and the Creator’, Lord Krishna
reveals the distinction between the physical body and the immortal
soul as being as much relevant as between the perishable and the
eternal. The person, who is able to understand the difference between
the cause of creation, i.e. the Creator, and the effect of it, i.e.
what is created, becomes liberated thus:
The
one who understands the difference between the creation (or the body)
and the creator (or the atma)
and knows the technique of liberation (of jiva)
from the trap of maya with
the help of knowledge, that one attains the Supreme. (XIII.34)
Chapter
fourteen may me called ‘The Three Qualities of Material Nature (gunas)’. The sattva, rajas
and tamas gunas are explained along with the idea of how they could
influence every aspect of life of an individual. The Lord explains
very clear that spiritual liberation cannot be achieved without
transcending the gunas thus:
The
one who remains like a witness; who is not moved by the gunas, thinking that the gunas
only are operating; who stands firm and does not waver; and (XIV.23).
The
one who depends on the Lord and is indifferent to pain and pleasure;
to whom a clod, a stone, and gold are alike; to whom the dear and the
unfriendly are alike; who is of firm mind; who is calm in censure and
in praise; and (XIV.24).
The one who is indifferent to honour and disgrace; who is the same to friend and foe; who has renounced the sense of doer-ship; is said to have transcended the gunas (XIV.25).
In
chapter fifteen, ‘Realization of the Ultimate Truth’, Lord Krishna
reveals His transcendental nature and how this may be applied to
everything that exists. The Lord describes Himself as being Supreme in
both transcendent and immanent levels of existence. This puts together
the material and abstract notions of existence for various states of
human earthly experience. Lord Krishna explains:
I
am seated in the hearts of all beings. The memory, knowledge, and the
removal of doubts and wrong notions (about the Self) by reasoning or
in Samadhi come from Me. I am verily that which is to be known by (the
study of) all the Vedas. I am, indeed, the author of the Vedanta and
the knower of the Vedas. (XV.15)
Here
Lord Krishna appears to be omnipotent, omniscient and omnipresent for
the entire manifest and non-manifest reality.
In
chapter, ‘The Divine and the Demoniac Natures Defined’, Lord
Krishna describes the divine properties and the conduct and actions
that are righteous by their natures and conducive to dharma.
The ill conduct and its sinful actions are also made known. The
knowledge of scriptures is recommended in order to follow the right
conduct thus:
Therefore,
let the scripture be your authority in determining what should be done
and what should not be done. You should perform your duty following
the scriptural injunction. (XVI.24)
Chapter
seventeen ‘Threefold Faith’, classifies the three divisions of
faith and their links to the gunas,
thus there are three divisions of faith known as sattvika,
rajasika and tamasika. They are regarded as determining one's consciousness in
this world.
In
the last chapter eighteen, ‘Final Revelations of the Ultimate
Truth’, The Lord states the conclusion of His message in a
comprehensive way. The Karma Yoga is emphasized as the path of performing actions in the
world, but with the idea of offering what is done to the Lord. The
entire teaching within Bhagavad
Gita, has the result of prince Arjuna absorbing the knowledge
conducive to spiritual liberation and attaining it:
Arjuna
said: By Your grace my delusion is destroyed, I have gained knowledge,
my confusion (with regard to body and Atma) is dispelled and I shall
obey Your command. (XVIII.73)
To
summarise Bhagavad Gita is
to say that its teachings emphasize on the engagement (pravritti)
in the world rather than the disengagement (nivritti).
The societal duties are to be regarded as paramount in importance as
long as they are performed with the awareness of offering them as
duties to the Lord. There is an orderly sequence in Bhagavad
Gita in presenting chapter by chapter various spiritual topics.
It
is highly relevant the idea of the Divine manifestation, in the form
of Lord Krishna descending on Earth in order to be involved in
spiritual discussions with a mortal human being. Equally suggestive is
the fact that prince Arjuna (representing the human side) is able to
obtain liberation by knowledge (jnana).
Then he decides full-hearted to perform his duties as a kshatriya
(the warrior caste), thus participating in the destruction his
enemies without remorse.
The lesson learned here is that dharma takes priority over ahimsa (non-violence), an issue that is emphasised in the other Indian epic, the Ramayana. By manifestation of gods on the human plane, in this case being Lord Krishna, the hierophany is pertinent in its soteriological purpose of liberation that was achieved by prince Arjuna.
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