The Path of Yoga

Bhagavad-Gita Sixth Chapter

The Path of Yoga: 

 Meditation and Practice

by Michael Dolan/B.V. Mahayogi

At the beginning of the Sixth Chapter, Kṛṣṇa summarizes his thesis from the previous chapter: "One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work." True sannyāsa  or renunciation is realized through detachment from the material results of karma while dedicating one's self in devotion to God. This is enhanced by transcendental knowledge.

This chapter is sometimes called atma-jñāna  by some commentators. Bhaktivedānta Swāmi's edition has saṃkhya-yoga. We are following Baladeva Vidyābhushana and Śrīdhar Swāmi who have dhyāna-yoga,  meaning the "yoga" of meditation. 

Yoga itself has different meanings and connotations. It is generally said to mean "yoking" and taken to mean the way by which we are linked to a higher power. Yoking two oxen together leads to a journey, measured in Sanskrit by a unit of distance called the yojana. A "yoking" then refers not only to the physical link between oxen, but to a journey undertaken by setting up a process. In this sense, the word yoga  also means "The Path."

So, we talk about the path of karma, the path of knowledge, or the eight-fold yoga path. This may be confusing, in the sense that we seem to be talking about a number of different paths, while the goal is the same.  We have seen that when the atma is exposed to true transcendental knowledge of the relationship between the soul and the Supreme Soul, she becomes enlightened and will naturally tend to dedicate all actions in divine love or bhakti-yoga. A truly realized soul will come to the conclusion that action dedicated in love to divinity is the best form of knowledge. Therefore, both karma and jñāna culminate in bhakti. This is the purport of the first five Chapters of the Bhagavad-Gita.

Putting aside this synthesis of karma and jñāna as Kṛṣṇa is teaching, many truthseekers are attracted to the idea of realizing transcendental knowledge through meditation alone. Perhaps all the sacrifice is unnecessary, they reason. Why dedicate one's actions to God if we can realize divinity through meditation?  Perhaps the path of meditation alone will be easier and more successful than that of sacrifice and dedication.  Arjuna is curious about the path of meditation as a standalone effort. If what Kṛṣṇa is saying about the eternal soul is true, maybe it's time to sit down and meditate. He can leave the struggle of the fields of war behind, put duty aside, and meditate on the eternal self. What about meditative yoga as a means of salvation?

Kṛṣṇa has spoken of yoga in its various forms, Arjuna wants to know how to realize one's self through meditation in yoga. And since he has expressed an interest in understanding the nature of meditation,  Krishna expands on the understanding of mystic yoga in the sixth chapter,  called the yoga of meditation, dhyana-yoga.

 Krishna knows his friend's mind. He begins to explain, therefore the path of meditation or dhyāna-yoga and to show how yoga can lead to perfection. And yet, even meditation cannot be divorced from dedication. In the end, perfection depends not on knowing divinity, but on divine love.  But as Kṛṣṇa is going through all these ideas systematically, here he will treat with the eight-fold yogic path almost as a separate issue, since he has already explained how all these paths converge.

A sincere truth-seeker will find that karma-yoga, jñāna-yoga, and sannyāsa-yoga or renunciation will lead to dedication.  And so, Kṛṣṇa says, "There is no difference between renunciation as I have explained it to you and yoga." Kṛṣṇa has pointed out that renunciation is not a question of an outward show of self-abnegation, but the inward sincerity which accompanies true dedication to divinity. There is no possibility of truly practicing yoga unless one gives up selfish purpose. In this sense, the renunciation of self-interest is real yoga.

So, beginners on the path will see salvation through outward means: work, for example. Work or karma is tangible and concrete. When we can practically see work being done, we understand that progress is being made. So, especially for neophytes work will be the means to achieve yoga: we can see  the results. On a more subtle level, however, intention  and sincerity will lead to a higher realization. But this is more difficult to detect outwardly. One attains complete tranquility by abandoning attachment to work. But even one who has abandoned attachment  still works. So it's hard to see the difference between a self-realized soul who works without attachment and a materialist who works for profit and gain. Both are involved in the same work. The difference is internal.

This is why neophytes prefer rituals; they are more easily apparent. One's internal self-sacrifice is not always easy for others to see.

And yet, in the end self-realization is personal. There may be little external evidence of one's spiritual internal work. For this reason, Kṛṣṇa says, that for one the neophyte yogi, work is said to be the means; where for one who has already attained to yoga, complete nonattachment to karmic activities is said to be the means."

He continues, "when one is unattached to both senses and actions and even the will to action, , and is beyond the need for purposes, then one is said to have attained to yoga." Kṛṣṇa here explains the nature of the yogi's self-abnegation. Indifferent to personal likes and dislikes, by complete surrender to the will of God the yogi abandons the ego.  In this way it becomes possible to control the mind and senses, for once absorbed in the Supreme, the yogi becomes ecstatic and rejects the impulses of the senses. If the senses provide us with certain impulses, the mind accepts these impulses thinking, "I like this, I don't like that." When the mind runs after the temporary likes and dislikes of the senses it becomes uncontrolled. When the mind is not controlled we become lost in chasing the fugitive impulses of the senses. In this way we forget our spiritual nature and ego becomes involved in material life. Controlling the mind through yoga  will help one achieve fullness and spiritual satisfaction."

Mahayogi in Vedalife, Kyiv, Ukraine, Summer 2014

-->

Cosmic Meditation

Cosmic Meditation

Śukadeva Goswāmī  is recommending a kind of “pantheism” here in the second canto of the Bhagavat. Pantheism is a basic form of meditation, useful for beginners. He is at the beginning of a long conversation and will give full attention to all aspects of the Godhead. But he starts his conversation with a very general idea; after all, he is doing his best to give comfort to a dying man. Remember that Mahārāja Parīkṣita is on the verge of death and has asked the young Śukadeva to explain how he can better control the mind.

Śukadeva Goswāmī will give full attention to his question in depth, but he begins here with a general suggestion: “Try to see God everywhere. See God in his creation.”

Pantheism identifies God with the universe. This meditation sees the comos as a manifestation of God, reality as a function of divinity. Through this kind of meditation, one may see God in his blueprint for the universe.

Bhaktivedānta Swāmī titles this chapter, “The first step in God realization,” since pantheistic meditation, while useful in a general sense, is ultimately superficial.

Bhaktivedānta Swāmī comments, “Materialistic philosophers and scientists are too much engrossed with atomic energy and the gigantic situation of the universal form, and they offer respect more seriously to the external phenomenal feature of material manifestations than to the noumenal principle of spiritual existence.

Ludwig Wittgenstein

The transcendental form of the Lord is beyond the jurisdiction of such materialistic activities, and it is very difficult to conceive that the Lord can be simultaneously localized and all-pervasive, because the materialistic philosophers and scientists think of everything in terms of their own experience.”

Since it is difficult to realize the Personal aspect of the Godhead, one may think of divinity by contemplating the virāṭ-rūpa. or “God as Universe” model. This form of pantheism has been explained here by Śukadeva Gosvāmī. 

Ordinary materialistic philosophy can barely penetrate beyond this conception. Śukadeva encourages us to begin by considering the universe as the outward manifestation of divinity, and to use our intelligence to meditate on God in the diverse manifestations of the material world: as a great forest, or mountain; as the oceans, as well as in the birds, the beasts, man and god. Every aspect of cosmic manifestation may be seen as a part of the divine “body” of God. This will be a useful meditation for understanding our place in the universe.

Of course, there is nothing eternal or transcendent about mountains of earth or vast bodies of water. They are all temporary. A deeper meditation must come to the eternal plane, the world of divine reality beyond this temporal plane. That is why this explanation is only the beginning. Śukadeva Goswāmī will take the conversation much further towards the realm of infinite spiritual ecstasy, sat, cit, ānanda. But the process of concentrating the mind on the greatness of God, on His plan and design for the universe, will gradually diminish the demands of the mind. This is a basic meditation, that in the end may lead to a higher development in consciousness and ultimately bhakti. 

Eight-fold Yoga: Atma-Yoga

Bhagavad-Gita Sixth Chapter

The Path of Yoga: 

 Meditation and Practice

by Michael Dolan/B.V. Mahayogi

The correct practice of the eightfold yoga path is not easy. Even before entering into the details of the practice Krishna points out that one needs to control the mind. Only when one’s mind is correctly focused on the ātma may a truthseeker continue on this path. Only when one is firmly established on the path is it possible to access the serenity of meditation. This is why there are eight aspects to this form of mystic yoga. It is easy and self-serving to think of oneself as advanced enough to practice this form of yoga. But in fact, it may take many years of practice to arrive at this stage.

Basic Principles

One must not ignore the basic principles. The first principle on the eightfold path is called Yama.

Before entering into the practice of meditation, we must free our consciousness from its absorption in the lower self. We must find harmony between the mind and the higher self. This harmony is not possible as long as we are absorbed in sensual pleasure. The yogi must free the mind from distractions. This can only be achieved through self-regulation. According to the law of karma, every action has an equal and opposite reaction. The first principle to be followed in self-regulation or yama is nonviolence. When we are violent against others in thought, word, or deed, the reaction will come to us in the form of karma. We should practice peace and nonviolence in our dealings with other people. And the principal of nonviolence extends as well to our animal friends. For this reason those who practice yoga avoid meat-eating. 

 Just as much as a truth-seeker wants peace with his fellow human beings, such a yogi avoids cruelty to animals. The idea of nonviolence is a basic principle of yoga. Without following these basic principles it is not possible to still the mind and experience the inner serenity that comes with meditation upon the higher self.

Among the distractions that prevent us from meditating on the higher self is the sexual principal. For this reason, the practitioner of yoga must learn control of the sex impulse. Without controlling the erotic principle the practice of the yoga of meditation will be impossible. It is for this reason that adultery and other illicit and immoral sexual acts should be avoided. Lust and desire corrupt spiritual life.

For the same reason, a practitioner of yoga avoids intoxication by alcohol or drugs that distorts the mind and agitate the senses. Greed in business practices, speculation and dishonesty also destroy spiritual life. A yogi must be pure in thought and deed and following the proper rules of conduct mean avoiding impurity. A yogi strives for purity of body and mind above and beyond the rules. This implies a contemplative life of self-discipline free from violence and anger. Self-analysis, self-abnegation, dedication to the teachings of one’s spiritual master, and devotion to God. This is called niyama. The practitioner of yoga is not self-righteous. It is not his business to agitate the minds of others.

At this point, Krishna explains what is needed in the practice of meditation. in this section of the Gita, he describes the further principles of the eightfold path beginning with Asana: The different postures of yoga that contribute to bodily and mental health, and aid in spiritual realization. Krishna’s discourse is ancient. Modern yoga is departed from this path, but Krishna here explains the tradition.

To practice yoga, one needs a quiet place where one can enter a meditative state undisturbed by relatives, friends, or visitors. A secluded space is important, since the presence of others may distract the mind. This secluded place should be as pure as possible. The standard given by Krishna is difficult to achieve. According to his literal message we should lay kusha grass on the ground, cover it with a deer skin and a soft cloth. These particular elements are no longer required in the practice of yoga. But the principle remains the same. 

 Yoga is meant to be taken seriously. It should be carefully practiced by one whose mind is controlled and should be done in a quiet and secluded place where one may easily control the mind and senses. Certain natural surroundings, such as the banks of rivers, the tops of mountains, the oceanside, or green space may be particularly conducive, since such places have a calming effect on the mind. A deer skin is mentioned, since in ancient times this was the only waterproof material available. Nowadays such primitive techniques are no longer necessary, and yoga mats made from nonviolent materials are easily accessible.

Krishna next mentions a formal sitting posture called asana. One should sit properly, he says with body neck and head upright and poised gracefully in the lotus position. One’s eyes should be held half opened and half closed, without focusing one’s vision on anything in particular. One may hold the glance towards the tip of the nose, if necessary. The point is that one is alert, not asleep. In this way, with the serene mind free from sexual agitation one may meditate on divinity.

While it is not explicit in the text, the idea of proper breath control or pranayama: is implied here. This means that the breathing should be kept regular and smooth. There is a vital connection between the life air and the mind’s true harmony. Breath and the life air flow from the heart. There is a relationship then between uncontrolled breath and an agitated heart. Proper breathing and a peaceful heart go hand-in-hand. In this way it becomes easier to calm the mind and center the mind on the higher Self. By holding within oneself the realization that the soul is eternal, one enters meditation proper where one begins to experience the inner light of the soul while developing an awareness consciousness of the Supreme Soul, Paramatma who exists within and without.

In this way, by maintaining proper harmony between the mind and the higher self, a practitioner of yoga achieves serenity.

Once again Krishna stresses that one must avoid extremes in sensual pleasures, in eating and sleeping; one must avoid infatuations and obsessions in work as in play. Otherwise it will be impossible to follow the life of a yogi. One who balances the mind in this way becomes harmonized in yoga. He becomes situated in transcendental state of consciousness.

Once his mind is in harmony with the self, a more advanced practitioner lives constantly in the yogic state. Just as a lamp in a windless place does not flicker, so the yogi remains steady in meditation on the atma.

In describing the yoga process, Krishna has been emphasizing two points: detachment from the finite and transitory world and all its sensual pleasures and a cultivation of the inner self. He’s explained this detachment in different ways: sacrifice, nonattachment to the fruits of work, and renunciation in the spirit of divine love. In terms of a cultivation of the inner self, he has described the nature of the atma and the ontology of the self. He’s identified himself as the personality of Godhead.

Whether or not you accept Krishna as the personality of Godhead or worship some other deity, Krishna’s explanation of theism is especially powerful. He teaches that both exploitation of this world and a dry renunciation based on knowledge are external. True enlightenment comes only through dedication and divine love. This is the essence of his message to Arjuna. Here in the sixth chapter the discussion on yoga is no different. Detachment should be based on spiritual enlightenment. Enlightenment may come through meditation. But true absorption and meditation will only be possible through an acceptance of personalty theism. This is the purport of yoga practice, as explained in the Bhagavad-Gita.

Such practice is not easy. The mind is naturally attracted to the objects of the senses. The animals have no problem with unrestricted eating, sleeping, fighting, and sexual reproduction. It is only in the human form of life that we may aspire to control the mind and go deeper. To discover the unlimited realm of consciousness. But the mind is not easy to control. Yoga is a question of constant practice.

In this practice is not a matter of an hour or two a week. To enter into a perfect state of yogic trance or samadhi where one’s mind is free from materialistic mental activities is not easy. Even daily meditation may not lead us into a state of enlightenment. Progress is slow. And yet, Krishna assures us that whatever progress is made on this path will never be lost. And the slightest effort will never be wasted.

योगी युञ्जीत सततम् आत्मानं रहसि स्थितः

एकाकी यतचित्तात्मा निराशीर् अपरिग्रहः ६.१०

नात्युच्छ्रितं नातिनीचं चैलाजिनकुशोत्तरम् ६.११

शुचौ देशे प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः

उपविश्यासने युञ्ज्याद् योगम् आत्मविशुद्धये ६.१२

तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः

समं कायशिरोग्रीवं धारयन्न् अचलं स्थिरः

प्रशान्तात्मा विगतभीर् ब्रह्मचारिव्रते स्थितः

संप्रेक्ष्य नासिकाग्रं स्वं दिशश् चानवलोकयन्

६.१३

नात्यश्नतस् तु योगोस्ति न चैकान्तम् अनश्नतः

मनः संयम्य मच्चित्तो युक्त आसीत मत्परः ६.१४

युञ्जन्न् एवं सदात्मानं योगी नियतमानसः

शान्तिं निर्वाणपरमां मत्संस्थाम् अधिगच्छति

६.१५

न चातिस्वप्नशीलस्य जाग्रतो नैव चार्जुन ६.१६

निःस्पृहः सर्वकामेभ्यो युक्त इत्य् उच्यते तदा ६.१८

युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु

युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ६.१७

यदा विनियतं चित्तम् आत्मन्य् एवावतिष्ठते

योगिनो यतचित्तस्य युञ्जतो योगम् आत्मनः ६.१९

यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता

yogī yuñjīta satatam ātmānaṃ rahasi sthitaḥ

ekākī yatacittātmā nirāśīr aparigrahaḥ 6.10

śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ

nātyucchritaṃ nātinīcaṃ cailājinakuśottaram 6.11

tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ

upaviśyāsane yuñjyād yogam ātmaviśuddhaye 6.12

samaṃ kāyaśirogrīvaṃ dhārayann acalaṃ sthiraḥ

saṃprekṣya nāsikāgraṃ svaṃ diśaś cānavalokayan

6.13

praśāntātmā vigatabhīr brahmacārivrate sthitaḥ

manaḥ saṃyamya maccitto yukta āsīta matparaḥ 6.14

yuñjann evaṃ sadātmānaṃ yogī niyatamānasaḥ

śāntiṃ nirvāṇaparamāṃ matsaṃsthām adhigacchati

6.15

nātyaśnatas tu yogosti na caikāntam anaśnataḥ
na cātisvapnaśīlasya jāgrato naiva cārjuna 6.16

yuktāhāravihārasya yuktaceṣṭasya karmasu
yuktasvapnāvabodhasya yogo bhavati duḥkhahā 6.17

yadā viniyataṃ cittam ātmany evāvatiṣṭhate
niḥspṛhaḥ sarvakāmebhyo yukta ity ucyate tadā 6.18

yathā dīpo nivātastho neṅgate sopamā smṛtā
yogino yatacittasya yuñjato yogam ātmanaḥ 6.19

The Meaning of Karma

Bhagavad-Gita Third Chapter

Chapter Summary:

What is Karma?

by Michael Dolan/B.V. Mahayogi

Arjuna said: I don’t understand. You say, “Wisdom is better than karma.” Then why am I to fight? You speak of philosophy and the soul. But I am a practical man. Help me, Kṛṣṇa. You are known as the killer of demons. Slay my doubts. What am I to do?"

Kṛṣṇa returns to his point. He has given a brief outline of his views on ethics and metaphysics. Ethics should be grounded in metaphysics. An understanding of the eternal soul is key to proper wisdom. Action should follow wisdom. Both should be based on dedication to divinity. Some may focus on ontology, others on sacrifice, but the goal of meditation and sacrifice are the same. If work has no ethical basis, then humans are no better than animals. The ethical basis of work is sacrifice. Sacrifice leads to an understanding of divinity. One who understands his eternal self and his relationship with the divine will perform sacrifice, so understanding is important. One may do sacrifice without any understanding and gradually come to the same realization.

Arjuna appeals the scriptures and says that he doesn’t want bad karma and so can’t fight. After Kṛṣṇa explains the relative value of karma, he still appears to misunderstand. Kṛṣṇa seems to find that knowledge and wisdom are important. So why not run from the conflict, renounce action and practice yoga and meditation? He is confused.

Kṛṣṇa here begins to explain how karma works. In a narrow sense, karma means “action and reaction.” But in a broader sense the idea of karma-yoga means “ethics.” While the inner meaning of the Bhagavad-Gita is hidden in the mysteries of meditation, karma-yoga is no secret. It means to practice a system of ethical conduct based on the idea of sacrifice.

Before getting to the idea of sacrifice, Kṛṣṇa first points out that there is no escape from karma: Doing nothing is not an option. For evil to prevail it is only necessary that good men do nothing. Arjuna will gain nothing from inaction. In fact, his inaction may lead to disaster.

Kṛṣṇa explains that perfection is not obtained by avoiding karma. Complete inaction is impossible. Renunciation of one’s duty is no solution to the problems of life. Life means struggle. When the struggle is over we have the peace found in death, but this is a false peace. We cannot cease to act. Kṛṣṇa teaches that all of us are forced to act. We are moved by impulses born of the passions of material nature. No one can refrain from action, not even for a second.

Then again, we may pretend to meditate and enter a higher state of consciousness, but we often see yogis who pretend to control the senses but who can’t stop thinking of sensual pleasures. This is simply cheating. Sincere mind and sense control is certainly desirable. A genuine truth-seeker finds self-control through sacrifice. A life of devotion, without attachment, is by far superior to external sense control. Ethical karma then means devotion and sacrifice. This is real meditation in action, or karma-yoga.

Kṛṣṇa says that in light of this, Arjuna should do his duty. He must act; action is better than inaction. A man cannot even maintain his physical body without work. Then do his work as sacrifice. Meditation and self-denial are not the path for a man of passion like Arjuna.
Kṛṣṇa explains that work must be done as a sacrifice for God. Without sacrifice otherwise karma binds us to this world. So work should be undertaken as sacrifice. We must perform our duties for the satisfaction of God, and in that way become unattached and free from bondage.

अर्जुन उवाच ज्यायसी चेत् कर्मणस् ते मता बुद्धिर् जनार्दन तत् किं कर्मणि घोरे मां नियोजयसि केशव ३.१ व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे तद् एकं वद निश्चित्य येन श्रेयोहम् आप्नुयाम् ३.२ श्रीभगवान् उवाच लोकेस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ३.३ न कर्मणाम् अनारम्भान् नैष्कर्म्यं पुरुषोश्नुते न च संन्यसनाद् एव सिद्धिं समधिगच्छति ३.४ न हि कश्चित् क्षणम् अपि जातु तिष्ठत्य् अकर्मकृत् कार्यते ह्य् अवशः कर्म सर्वः प्रकृतिजैर् गुणैः ३.५ कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् इन्द्रियार्थान् विमूढात्मा मिथ्याचारः स उच्यते ३.६ यस् त्व् इन्द्रियाणि मनसा नियम्यारभतेर्जुन कर्मैन्द्रियैः कर्मयोगम् असक्तः स विशिष्यते ३.७ नियतं कुरु कर्म त्वं कर्म ज्यायो ह्य् अकर्मणः शरीरयात्रापि च ते न प्रसिध्येद् अकर्मणः ३.८ यज्ञार्थात् कर्मणोन्यत्र लोकोयं कर्मबन्धनः तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ३.९

arjuna uvāca

jyāyasī cet karmaṇas te matā buddhir janārdana
tat kiṃ karmaṇi ghore māṃ niyojayasi keśava 3.1

vyāmiśreṇeva vākyena buddhiṃ mohayasīva me
tad ekaṃ vada niścitya yena śreyoham āpnuyām 3.2

śrībhagavān uvāca

lokesmin dvividhā niṣṭhā purā proktā mayānagha
jñānayogena sāṅkhyānāṃ karmayogena yoginām 3.3

na karmaṇām anārambhān naiṣkarmyaṃ puruṣośnute
na ca saṃnyasanād eva siddhiṃ samadhigacchati 3.4

na hi kaścit kṣaṇam api jātu tiṣṭhaty akarmakṛt
kāryate hy avaśaḥ karma sarvaḥ prakṛtijair guṇaiḥ 3.5

karmendriyāṇi saṃyamya ya āste manasā smaran
indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate 3.6

yas tv indriyāṇi manasā niyamyārabhaterjuna
karmaindriyaiḥ karmayogam asaktaḥ sa viśiṣyate 3.7

niyataṃ kuru karma tvaṃ karma jyāyo hy akarmaṇaḥ
śarīrayātrāpi ca te na prasidhyed akarmaṇaḥ 3.8

yajñārthāt karmaṇonyatra lokoyaṃ karmabandhanaḥ
tadarthaṃ karma kaunteya muktasaṅgaḥ samācara 3.9

Essence of Yoga

नारायणं नमस्कृत्य नरं चैव नरोत्तमम्

 देवीं सरस्वतीं चैव ततो जयम् उदीरयेत्

महाभारत

Mahābhārata

As retold by

Michael Dolan, B.V. Mahāyogi

Bhagavad-gītā 
Summary
part one:

What is Yoga?

The Essence of Bhagavad-Gita

Bhagavad-Gita forms a small chapter  in the Bhishma parva of the  Mahabharata,  a 100,000  verse Sanskrit epic describing  the  Kurukshetra war between the sons of Pandu and the sons of Dhritarashtra. This battle was supposed to have taken place some 5000 years ago in the holy place known as Kurukshetra  where over 6 million warriors had gathered. As he rides into battle,  Arjuna, the warrior king,  is filled with doubts and asks his friend, Krishna,  God himself, an avatar of divinity, to instruct him in his correct duty according to Dharma.

The Bhagavad-Gita comprises some 700 verses   in Sanskrit  and deals with questions about yoga, Dharma, karma, meditation, duty, the nature of the universe, the soul, God, and the universal laws of time and space.

Of the various commentaries on the  Bhagavad-Gita, the most important are those of Sridhar Swami, (the first commentator) Shankar  ( 5th century A.D.)  Madhva  (10th Century) Ramanuja, (11^th Century)   as well as those of Baladeva Vidyabhushana, (after Madhva) and Vishvanatha Chakravarti Thakura. Apart from these, the commentaries of Bhaktivinoda Thakura, (19^th century) and Bhaktisiddhanta Saraswati Thakura (20^th Century) are most enlightening.

The most popular translation of Bhagavad-Gita ever published was that of A.C. Bhaktivedanta Swami Prabhupada, MacMillan 1967 which sold over a million copies.

 There are of course hundreds of translations and commentaries of the Bhagavad-Gita, but the above mentioned translations follow the traditional schools of Bhagavad-Gita interpretation  made popular by millions of Hindus over the last 2000 years.

 Contents of the Bhagavad-Gita:

In his Gita-bhashya commentary Ramanuja relies on the Gita-samgraha of his teacher Yamunacharya, which summarizes the Gita as follows: 

“It is the doctrine expounded by the Bhagavad-gita that Narayana who is the Supreme Brahman, can only be achieved by means of bhakti which is brought about by observance of the dharma, acquisition of knowledge, and the renunciation of passion.”

 According to Yamuna’s version, the first six chapters of the Bhagavad-gita instruct us on gaining a well-founded position in understanding karma or action and jnana, or knowledge, where action should be dedicated with knowledge in yoga to achieve a harmonized relationship between soul and Supreme Soul.

The first chapter of the Gita is largely introductory material. As the opposing armies stand ready for battle, Arjuna is overcome, and expresses his inability to perform his duty as warrior.

In the second chapter of the Gita, Arjuna accepts Krishna as his guru or  teacher and asks his advice in his moment of doubt. Here the real teachings of the Bhagavad-Gita begin.  The teaching of Krishna is for the sake of Arjuna, who, overcome by misplaced love, compassion and anxiety about dharma and adharma, has taken refuge in God.

In the second chapter of Bhagavad-gita, Krishna explains the nature of the soul or atma. This analysis of the soul or atma is called “sankhya” which means “breaking it down.” Krishna analyses the soul’s nature in relationship to the world of space and time. Krishna explains that a “sankhya” analysis is helpful in understanding our true position.       Throughout his analysis Krishna makes constant reference to the word “yoga.” Yoga has many meanings. To “yoke together” is a popular way to understand the word Yoga.

It’s important to understand this word, yoga. The idea of yoking two things together is a useful point of departure. The yoke was first used in agriculture on the  south Asian continent. India is credited with having invented this system for bringing two  bulls under control for the purpose of pulling a plow.  It is commonplace to consider yoga as a way of harmonizing with the divine. What has all this to do with pulling a plow?

The word yoga may be seen as  referring to any method which brings  opposing elements in harmony. Two bulls  tend to go off in different directions; The yoke creates a team of oxen essential for agriculture.

Our world is filled with dichotomies; the split between positive and negative,  the duality of  yin and the yan,  male and female,   space and time,  quantum relativistic worlds, the spiritual and material  aspects of our existence.

 Yoga strives for balance, harmony. When Krishna speaks of karma yoga, he isn’t referring  to a particular set of practices or techniques meant to bring about a result. In fact what he’s describing is the need to bring one’s action into balance, into harmony with one’s spiritual nature.

In the West, we’re accustomed  to think of yoga as a kind of technique for stretching. People practice yoga to bring their body into harmony so they can cope with the stress of material life. But the idea of “yoga” has a deeper purpose. We can think of the word yoga in terms of  “harmonizing” two disparate elements. Just as a conductor harmonizes a number of musical instruments into a synthetic unit, the orchestra, so we  balance the different conflicts of life in harmony through different forms of “yoga.”

One may think of different schools of yoga in terms of  Hegelian dialectic:  thesis, antithesis, synthesis. Whenever two  Ideas are balanced, they produce a higher synthesis in a new idea.  Karma alone is noxious; when it is balanced with yoga it becomes sacrifice. Knowledge alone is toxic and leads to doubt one’s own self. But, balanced in yoga, knowledge, or jnana as it is called in Sanskrit,  leads to enlightenment. 

Krishna’s essential message in Bhagavad-Gita  is simple: When action and knowledge are in perfect balance, they lead to the higher synthesis of dedication and divine love.

The proper balance of understanding and action, love and sacrifice is the subject of discussion in Bhagavad-gita. Krishna and Arjuna dialogue about the different practices, forms of meditation, and strategic life-views that lead to a life in balance and harmony. Krishna concludes that the highest balance is found in dedication. This dedication to the divine principle is called bhakti and is considered a superior yoga than mere action or knowledge.

 In the second chapter of the Bhagavad-Gita, Krishna  begins by explaining that the soul or atma is eternal and survives the death of the body. In fact,  it moves from one body to the next, evolving consciously from one lifetime to the next.

This temporary world has no eternal reality. As such it is an illusion, and a wise man is one who can distinguish between temporaland eternal reality. As a person puts on new clothes, leaving aside the old and useless ones, so we change bodies from one lifetime to the next.

Krishna therefore advises Arjuna to do his duty and follow the path of karma-yoga, for if he avoids his duty there will be bad karma. Duty must be done without consideration of reward. If work is so dedicated to divinity, it will become purified;  there will be no fault in any such action. Karma-yoga here has the connotation of  “sacrificial work,” or work in harmony with a higher purpose.

Arjuna is a warrior and should therefore do battle. Harmonizing action and duty will bring about the transcendental perfection called samadhi, or “perfect balance.”

Krishna goes on to describe transcendental perfection for one whose mind is fixed in meditation.  Arjuna becomes confused: he asks Krishna, “which is better: Action or meditation?” Action is called karma. Meditation here is jnana.  The word jnana  can also mean knowledge.  Arjuna is concerned whether  it is better to follow the path of action or karma yoga, or to follow the path of knowledge and wisdom which includes meditation, jnana-yoga. Krishna explains further is meant by the perfection of duty or, karma-yoga.

 So begins the third chapter. Krishna  says  that  action is unavoidable No one can avoid work.  Work without sacrifice  is sinful,  that is to say it accrues the sinful reaction in karma.  Work without sacrifice is selfish.  Selfish work has a karmic reaction, but unselfish work, or work dedicated to a higher purpose frees one from  karma.  Work dedicated to God  is purified  by sacrifice.   This is the essential message of the Vedas. 

And so in the third chapter of Bhagavad-Gita Krishna explains the need for sacrifice in accordance with the Vedas. Sacrifice may also bring some benefit, but one should not be attached to the benefits of sacrifice just as one should not be seduced by the flowery language of the Vedas. Action in sacrifice is better than worldly action or materialism. One who can free himself from ego and dedicate action to a higher power will advance to a higher plane.

Materialism is condemned. Krishna explains the psychology of attachment and maintains that the senses and mind may be controlled through intelligence. Once the intelligence is convinced about the need for sacrifice, the mind and senses can be brought under control. If work must be done, it should be done in the spirit of sacrifice or for a higher purpose and not selfishly.

 At the end of the third chapter, Arjuna still can’t understand what to do. He doesn’t really grasp the essence of Krishna’s teaching. Is he advocating meditation? Or does he recommend  duty? And what is  Krishna’s authority?  How can he say that one yoga is better than another?

 The fourth chapter of the Bhagavad-Gita begins when Arjuna wants to get at the source of Krishna’s advice.  This chapter begins with epistemological considerations. How is  true knowledge transmitted?

Krishna explains that transcendental knowledge should be received from a realized soul who in turn has received that transcendental light from a higher, realized soul.  Analysis will  only get us so far.  Real progress will be made when we come in contact with a bona fide teacher. Self-realization is a nonverbal experience that may be transmitted from teacher to disciple through divine sound, or mantra, but can only be truly realized through practice. ( Sadhana)

Krishna asserts His own divinity  to Arjuna.  He assures him that his advice is sound. He explains that the avatars of God  descend whenever there is a decline in religious principle called Dharma.

Since the war is an example of the decline of  dharma in the world, Krishna has appeared to set things right.  He explains that those who understand this knowledge about divinity including the principal of avatars  need not return to the cycle of repeated birth and death (Samsara).

Krishna explains that those who devote their lives to divinity need not fear for future births and deaths. When karma yoga  is performed as an act of dedication to the supreme, there is no need to fear rebirth. But, thus performed should be free of attachment and the different influences of material nature,  sattva, raja, and tamas.

Just as light reflected through a prism breaks into different colors, our experience as conditioned souls in the material world is colored by these three influences. Sattva is the influence of truthfulness, Raja, passion and creation, Tamas, survival. Our psychology is tinged by these, and depending on the concentration of sattva, rajas, or tamas, our character may be molded. Just as pure water is rare, pure sattva, pure goodness, is difficult to find. 

This is a more subtle analysis than the Manichean universe of goodness and evil, where God and the Devil are at war. The version of good and evil found in Bhagavad-gita is not a question of sin and purity, darkness and light. It has more to do with color theory than black and white. The black and white world of good and bad is, in fact, an alien concept in the Mahabharata itself. The idea that we have only one life to live and that it must be lived in sin or in purity is not the version given by Krishna to Arjuna.

The soul passes from one body to the next in an endless chain of birth and death, broken only by spiritual realization. The karmic influences that drag us and  down lift us up are not creations of the devil or any other malevolent supernatural being.  Our inability to get from from birth and death results from our own attachments to the world. These attachments are not questions of sin and purity. Our lives are not black and white cases of heaven and hell, but more subtle permutations of our own egoistic involvement in the world of exploitation.

And the world of exploitation is a product of our own ego perception, a symphony of colors and influences that captivate us birth after birth. Insanity is a question of repeating the same action again and again, expecting a different result. And so like the donkey, fooled by the carrot on a stick, we march on and on in an illusory world of our own perception in ignorance, passion, and goodness.      Here again we meet the Hegelian dialectic: the Vedic universe is not a world of black and white, but one with gradations and hues. The modes of material nature are not black demons who seduce us into wrong action as opposed to white angels who would lead us into salvation; the gunas or modes are products of our own egoistic determination to exploit, to continue our karmic voyage.

So, not black and white, but a world of colorful influences, modes, gunas. Three colors produce the myriad of hues perceived by our eyes. In the same way the interchange of influences color our world. Is an action good or bad? It’s hard to say. In every act there’s an touch of goodness, a shade of darkness, a tone of compassion. Even the mode of goodness is rarely free from impurities, just as a tiny drop of ink turns a glass of milk to black.

Arjuna’s dilemma is to decide on a course of action: good or bad, right or wrong, action or inaction. Krishna tells him that even great sages and saints are baffled in trying to understand the difference.

And so, the need for divine guidance, a teacher, a guru, one who knows the path, one who has been enlightened or at least knows someone who has seen the light.

Because attachment is born from the influences of material nature, one should try for detachment, freedom from the influences of material nature. A good way to become from from attachment is through sacrifice. 

Here,  In the fourth chapter of the Bhagavad-Gita, Krishna gives a more elaborate explanation of what he means by sacrifice. And his concept of sacrifice is not merely limited to the physical plane; sacrifice may have a psychological dimension. One may sacrifice not only one’s actions ( karma), one may also achieve sacrifice through meditation and concentration on the divine (jnana- yoga)  or even through the eightfold path published on the yoga, following the system of asana, yoga-postures, yama, self-control by accepting positive practices, niyama self-control by avoiding negative practices, pranayama, breath-control, pratyahara, renunciation, dharana, surrender, dhyana, meditation, and samadhi, perfect self-balance. Above all,   it is important to seek the truth by approaching a bona fide spiritual master or guru,  a teacher who can lead one from darkness. A real guru is one who can impart the truth on the basis of his own personal realization, and in accordance with what has been given in the Scriptures by realized saints as well as the previous avatars. 

Blind following  and absurd inquiry are both condemned.  One must approach the guru who is genuine with a submissive attitude of service and make real inquiry into the purpose of life. By such knowledge one cannot only understand the essential nature of all living beings but their relationship with the absolute.

Krishna says that this transcendental knowledge  is the mature fruit of all mysticism. Now that Arjuna understands clearly the nature of work, karma, or action, the importance of knowledge in detachment, and work and sacrifice, he should come to the proper conclusion.

Armed with transcendental knowledge about proper conduct and sacrifice it is time for him to act. Arjuna should fight, both as  duty and  sacrifice.  He should fight  as an act of dedication,  free from attachment.  His attachment to family and society is mundane.  His compassion is misplaced. Free from the influences of ego and materialistic religious duty Arjuna must fight.

So ends the fourth chapter of the Bhagavad-Gita.

 And yet, Arjuna is still not satisfied.  He doesn’t understand the difference between karma, meditation, and yoga. If self-realization is so important, then why should he fight  at all?  Wouldn’t it be better for him to renounce everything and go off into the forest  as a yogi?  What has violence to do with self-realization?  Why does Krishna speak about meditation and yoga and renouncing the world if he is supposed to act and create the worst sort of karma by killing friends and relatives in a bloody war? How can this possibly be the best of duties?