Geeta

The essence of

Shreemad Bhagwad Geeta in

Simple, Everyday English

By

Aniruddha Banhatti

Introduction Shreemad Bhagwad Geeta is a wonderful book. It is part of the great Indian epic Mahabharata. In the West, Indian mythology is not as widely known as the Greek mythology. Hence this attempt to acquaint you with a very popular text from Indian mythology. I am not a very religious person. I am almost an atheist in my thoughts. Why almost an atheist? Because now and then, I doubt my belief in atheism, too! Because atheism is also an ‘ism’, a firm belief. And human nature, according to me, can’t tolerate any type ‘ism’ for too long. Sanskrut literature is very rich. If I awaken your curiosity about Sanskrut literature, then my job is done. As a background, let me tell you the story of Mahabharata. I will cut short the beginning part dealing with various family trees, births of Kings and whatnot and get down to the core story of Mahabharata. In the Kingdom of Hastinapur, Dhrutarashta and Pandu were princes, born from the same father but different mothers – Dhrutarashtra was the elder, but since he was blind from birth, Pandu became the King. Pandu had five sons, whereas Dhrutarashtra had hundred. Together, these hundred and five princes grew up and learnt all the arts and sciences princes were supposed to learn. The sons of Pandu were called Pandava and those of Dhrutarashtra were called Kaurava – the Pandava were Yudhishthir, Bheem, Arjun, Nakul and Sahadev . Duryodhan and Dusshasan were the eldest Kaurava. Yudhishthir being the eldest of the 105, Dhrutarashtra established him as the crown prince. Upon Pandu’s death, Bheeshma, an uncle of Pandu and Dhrutarashtra, looked after the Kingdom in Pandu’s name. When Yndhishthir came of age, he became the king and proved to be a very good ruler and his rising fame caused jealousy and then hatred in the minds of Kaurava. Duryodhan told his misgivings to his father Dhrutarashtra. He argued that Dhrutarashtra was elder to Pandu, but due to being blind at birth, the Kingdom was given to Pandu. Now that Pandu was dead, the sons of Dhrutarashtra were the rightful heirs to the throne and not the Pandava. Dhrutarashtra concurred and they hatched a plan together. Dhrutanashtra expressed his desire that Pandava should embark upon a pilgrimage to Varanavat where a big religious festival of Lord Shiva was to take place. Obeying his wish, Pandava started on their pilgrimage. On the way, Duryodhan conspired to burn Pandava in a house where they took shelter.

But due to this conspiracy being known to them in the nick of time, they escaped. On the same night, five huntsmen and their mother also had taken shelter in the same house. Their corpses were found which made the Kaurava think that Pandava were dead. They mourned in public and rejoiced in private. All the citizens were sad and held mourning. After some months, Pandava finished their pilgrimage and returned to Hastinapur. Though he really did not want to, Dhrutarashtra divided the kingdom in two parts due to pressure from Bheeshma and from the citizens. Dhrutarashtra told Pandava, “To avoid unnecessary enmity between you and the Kaurava, I am giving half kingdom to you and half to Kaurava. You build a new capital at Khandava Prastha and Kaurava will have the capital at Hastinapur, now to be called Indraprastha”. To this the Pandava readily agreed and built a fine city at Khandava Prastha. Soon, the citizens found their rule so benevolent and just, that all the intellectuals, artists, merchants, wealthy people started migrating there, and Indraprastha, which was once a first rate kingdom, started looking lackluster in comparison. This again angered Duryodhana, and on the advice of his maternal uncle Shakuni, he challenged Pandava for gambling. Since Kings could not refuse such a challenge, the Pandava went to Indraprastha . With loaded dice and resorting to cheating, Kaurava won all the wealth of Pandava and in the last bet, they sent Pandava for twelve years of exile and one year of anonymous life. Pandava abided by their bet and went away for thirteen years, came back, and demanded back their kingdom. Kauarava refused. Pandava said to them, “Give us five villages, we will take care of the people and live there peacefully” To which Duryodhana, the eldest Kaurava replied, “Forget five villages. We won’t give you even so much land as can be accommodated on the point of a needle.” Lord Shrikrushna, advisor of Pandava advised them to fight for their rights. Thus war was declared. When both armies were face to face, Arjun, who was the best warrior of the Pandava, saw all his childhood friends, cousins, his teachers, his uncles and other elders standing before him as enemies. He lost all his will for battle and put his weapons on the ground. Lord Shrikrushna , his charioteer and advisor asked him the reason. As Arjun told him his misgivings about killing his near and dear, Shrikrushna urged him to go into battle as the battle was for a just cause. This advice of Shrikrushna as given to Arjun is the text known as Shrremad Bhagawad Geeta. The advice given by Shrikrushna is applicable to all human situations, all times, present and future, and it is the essence of the philosophy of living life

fruitfully and without getting confused or caught up in endless debates of right and wrong, of the existence of freewill or destiny and it elevates human life and its purpose to the highest level of realization. Bhagwadgeeta has 18 parts. In the next lectures I shall tell you first about the contents of each part and then try to put before you my own interpretations of these, if any. The entire text translated as it is and without any commentaries makes the most beautiful and succinct reading. If this lures you to the original, my work shall be done.

Part One

Now, I shall introduce you to Geeta as it is customarily called or Bhagwadgeeta. It has 18 parts. The first part is called ‘Arjun Vishad Yoga’ or ‘The Grief of Arjun.’ The battle is about to commence on the sacred battle ground of Kurukshetra, and the blind king Dhrutarashtra wants to know what is happening there. Hence, he commands Sanjay, who has the gift of super-sight, to see what is happening at Kurukshetra, and describe it to him. Dhrutarashtra said, “O Sanjay, assembled on the Kurnkshetra, the sacred battle ground, tell me what my people and the Pandava do.” Sanjay said, “The King Duryodhan seeing the Pandava forces in array approached his teacher Drona and spoke thus: Behold, O teacher, this army of the sons of Pandu, arrayed by the son of Drupada, your beloved pupil. He took a stock of all the warriors standing in front of them and exhorted them to support him. He said: This our army protected by Bheeshma, cannot even be counted. But that Pandava army protected by Bheem is easy to count. So stationed at your posts, support Bheeshma alone, and victory is ours. That powerful eldest of the Kurus, Bheeshma, the grand sire, in order to cheer Duryodhan, roared like a lion and blew his conch. Various warriors blew their individual conches and the sound struck terror in the hearts of the weak.” Sanjay said, “Then, O lord of Earth, seeing Duryodhan’s army being marshaled and the war about to begin, Arjun raised his bow and said to his charioteer, Lord Krushna, thus: Place my chariot between the two armies so that I may see those who stand here prepared for war. On this eve of battle, let me see, with whom I have to fight. For I desire to observe those who are assembled here to fight wishing to please the evil minded Duryodhan by taking his side on this battlefield.” Sanjay said, “Thus commanded, Hrushikesh drove the grandest chariot to a place between the two armies. Then Partha saw in both armies, grandfathers,

fathers in law, uncles, cousins, their sons and grandsons, comrades and teachers and other friends as well. Then he, the son of Kunti, seeing all his kinsmen stationed in their ranks spoke thus sorrowfully and filled with deep compassion. Arjun said : Seeing, O Krushna, these my kinsmen gathered here eager for fight, my limbs fail me and my mouth is parched up. I shiver all over and the Gandeeva, the divine bow, slips from my hands. My skin burns. Neither, O Keshava, can I stand upright. My mind is in a whirl and I see bad omens. Neither O Krushna, do I see any good in killing these, my own people in battle. I desire neither victory nor empire, nor yet pleasure. Then Arjuna cited his various misgivings giving reference to scriptures and duties of humans towards each other. Arjun concluded by saying : Alas, we are involved in a great sin. We are prepared to slay our kinsmen out of greed for the pleasures of a kingdom. Verily, if the sons of Dhrutarashtra with weapons in hands were to slay me, unresisting and unarmed, that would be better for me. Sanjay said, “Speaking thus in the midst of the battlefield, Arjun, casting away his divine bow and arrows, sank down on the seat of his chariot with his mind distressed with sorrow.” Thus ends the first part named ‘The Grief of Arjun’ or ‘Arjun Vishad Yoga’

Part Two

The second part is called ‘Sankhya Yoga’ or ‘The Sankhya Philosophy’. Lord Shri krushna said to Arjun who sat dejected, determined not to fight the battle, “Arjun, you are a brave warrior. Such cowardice doesn’t become you. Rise and prepare to fight.” Thence Arjun said, “We will obtain Kingdom and wealth and worldly pleasure by killing our own and our beloved teachers. But all those pleasures of Kingdom will be bloodstained. Shrikrushna, my mind is utterly confused. I do not know what I should do. Shrikrushna, I am your student. I have come to your refuge. Tell me something precise and honorable.” Then taking the support of Sankhya Philosophy, Lord Shrikrushna said to Arjun, “Arjun, you are grieving about worthless things. The soul present in each living creature’s body cannot be killed and is indestructible. In the same way as a person abandons an old garment and puts on a new one, the soul abandons an old or dysfunctional body and enters a new body.” Thus, explaining the transitory nature of the body, and the non-transitory or permanent nature of the soul, Shrikrushna said again, “Arjun, as death and rebirth are thus happening forever, you have no reason to grieve about them, also, you do not have to worry that you will be sinning while killing humans during war. Arjun, you have only the right over an action that you do. On the fruit of that action you have no right. Hence you abandon the thought of not doing the action, namely, fighting this war. Second thing, for warriors and kings nothing is as honorable as fighting a just war. You enter the battle considering joy and mourning, pleasure and pain, victory and defeat as equal.” Upon that, Arjun asked about a ‘Sthitapradnya Person’, i.e. a person who has attained a complete balance of mind. To this, Shrikrushna replied, “The person who abandons all desires, remains satisfied in merely being or existing, who does not become sad by sorrow, nor desires for joy, who does not have lust, fear or anger in the slightest, and whose sense organs are completely in control of the self, that person is called a Sthitapradnya, or a person of stable intellect.” Since the discussion in this part is about Sankhya Philosophy it is called ‘Sankhya Yoga’.

Part Three

Shrikrushna had stated that knowledge is superior to action, and exhorted Arjun to do his duties. Alluding to this, Arjun asked, “Shrikrushna, if you think that knowledge is superior to action, then why do you exhort me to perform such a vile action as fighting?” To this, Shrikrushna replied, “Arjun, there are two paths to attain the state of Moksha, i.e., liberation. Even if the path of knowledge is necessary for liberation, it is totally wrong to abandon action. The body will not go on if action is abandoned. Even enlightened persons and yogis are continually doing actions. If action is done with desireless mind, without desiring its fruit, then that action does not affect the doer, nor does that action bind the doer in any way.” “Even if the way of life of others or other religions appears to be easier, still living as per one’s own way of life, one’s chosen profession or one’s own religion is honorable. One’s own way of life even if difficult to adhere to, and superficially, even if there appears a blemish in it, like violence, still, finally it is advantageous to adhere to it.” Arjun asked, “Even when one is doing one’s duty, or adhering to one’s religion, even without wishing to do so, why does a person turn to sin?” Lord Shrikrushna said, “Lust and anger are the vices that induce a person to sin. Thence, Arjun, you first gain control over your sense organs and conquer lust and anger completely” Since Lord Shrikrushna has explained the prime importance of action is this part, this part is known as ‘Karma Yoga’ or ‘The Yoga of Action’.

Part Four

Lord Shrikrushna said, “I had told this eternal ‘Karma Yoga’ previously to Sun, Sun told it to Manu. Manu told it to Ikshwaku. Then by tradition, it passed on to many sages. Then it got lost in time. The same ‘Karma Yoga’ I have told you today.” Upon Arjun’s wondering about how Shrikrushna could have been present at Ikshwaku’s time, i.e., during the antiquities, Shrikrushna said, “Arjun, you and me, we have taken many births. You do not know this, but I do know it. I take birth in every era to destroy the unrighteous and protect the righteous, to reestablish the perishing society and to restore religion. I perform actions, but the actions do not stick to me. Thus, one who knows the secret of my births and actions, joins and merges in me. Humans have to do actions, but these actions must be given away to the Brahma or Universe without desire for the outcome of the action. The way of the actions is very deep. Actions must be performed with understanding. A knowing person or a Yogi is free from the actions in spite of doing them. There is nothing as sacred as knowledge. All actions end in knowledge ultimately. Hence, O Arjun, you conquer your senses and attain the supreme knowledge and sacrifice all your actions unto me.” Since this part explains how a person should attain knowledge and perform actions without desiring anything and should sacrifice them to Brahma, i.e., the Universe or God, this part is known as ‘The Yoga of Sacrificing Actions to the Universe’, or the ‘Karma Brahmarpana Yoga’.

Part Five

When Lord told the prime importance of knowledge, Arjun asked, “Which one is more beneficial? Doing actions without desires for their fruits or abstaining from doing actions totally and sacrificing all actions to the universe?” Upon which, Lord Shrikrushna said, “Abstaining from actions and doing actions detachedly both lead to liberation. But still, Karma Yoga, i.e. doing actions and sacrificing their fruits to the universe is superior. Because, even before sacrificing the actions to Brahma, one has to perform them with non attachment, hence, sacrificing the actions even before doing them, and sacrificing actions selectively is only pretentious. A person well versed in Yoga, even when doing the actions of breathing, seeing, walking , talking, etc. actually experiences that his senses are dwelling in their objects and feels as if the self is doing nothing! That person abandons desire and dedicates all actions to the universe. Thence any action doesn’t become bondage for that person. As water doesn’t stick to the lotus leaf inspite of continuous contact with it, the actions do not slick to a Karmayogi. Ignorant persons are tempted to consider the actions as their own, but a knowing person performs any action through the universe with a balanced view. Thence such persons enjoy the bliss of being free even when while alive. Liberation loving, such knowledgeable persons become one with me, the ultimate soul, upon death and gain total, eternal bliss. Thus ends the fifth part explaining the sacrifice of one’s actions hence known as ‘The Yoga of Sacrificing Actions’ or ‘Karma Sanyas Yoga’

Part Six In this part Lord Shrikrushna has explained the importance of self-restraint, or curbing the mind. Explaining Yama, Niyama, Aasana, Dhaarana, Dhyan, and Samadhi, the six components of yoga in brief, Shrikrushna said, “Selfrestrained, i.e. one who has reined in his mind, and one who looks with the same compassion towards all creatures can attain the supreme bliss or liberation that is, Moksha or Nirvana” Arjun questioned, “O Shrikrushna, the mind is as mercurial as wind, so how can one restrain it? And if the mind is not restrained then how is this Yoga possible?” Then Shrikrushna said, “It is true that the mind is mercurial. But with an attitude of disinterestedness and with constant practice, mind can be kept in control.” Arjun asked another question, “If a person is performing yoga with faith and perseverance, but if his yoga practice is stopped due to some reason, what happens to that person?” Shrikrushna said, “Such person never goes to any bad state. If one dies while doing yoga studies, one is born again in a good family and due to the influence of previous existence the yoga continues and finally one achieves liberation.” Saying thus, the Lord again said, “O Arjun, those doing ritualistic penance, those who attain knowledge and those following the path of action, a Yogi observing self-restraint is greater than all these. Hence, you become a yogi.” Since self-restraint is discussed in this part, it is known as ‘Yoga of Selfrestraint’ or ‘Atmasanyama Yoga’

Part Seven In this part Lord Shrikrushna has discoursed upon God’s or his own nature as seen by knowledge and science. Shrikrushna said, “O Arjun, The original form of God is of two types. The first one is the lower, material or tangible form. This material form is made of eight aspects: Earth or gravity force, water, fire, air, space, intellect, reason and ego. The second is the higher or spiritual form. It is the life force and sustains the whole universe. You must understand that I am the creator, sustainer and destroyer of the universe. There is nothing outside of me or greater than me. I am the fluidity in water, the glow in fire, the light in Sun and Moon and in each thing I reside as its specific quality or essence. I am the seed of all life, all living creatures. Sattva- the quality of balance, Raja-the quality of activity, and Tama- the quality of inertia, these three qualities which give rise to all other entities of the universe originate from me. My divine illusion made from these three qualities is very difficult to fathom. People who like and love this illusion are tempted by it, are slaves to it and do not know me as I am. O Arjun, there are four types of devotees: those who turn to me due to their sufferings, those that require some material favors from me, those who turn to me out of curiosity and those who know about me and want to merge with me. The last types of devotees are the dearest to me. The others get their rewards as per the strength of their devotion and their desire. But those persons of knowledge who once experience me as I am in my original form, those Yogis and Dnyanis, i.e., Knowers do not stray away from me even at the end of the Universe.” Since it contains the discourse about the structure of God as seen by knowledge and science, this part is known as “The Yoga of Knowledge and Science’ or, ‘Dnyan Vidnyan Yoga’

Part Eight

Arjun asked about Brahma- the absolute, Adhyatma- the spiritual, and other things. Lord defined and explained the various terms. While talking about Brahma, Lord Shrikrushna said, “O Arjun, know that Brahma is the absolute principle of prime importance. It is irreducible, indestructible and ever existing. Those without desires and travelling towards liberation finally achieve this state of Brahma. Everyone attains that state of which one thinks for the whole life and while abandoning the body. Hence, O Arjun, you constantly think of me and do the battle. If you go on doing your duty with your mind and intellect constantly engaged in me, in the end, you will merge with the absolute, i.e., with me, that is for sure.” Then Shrikrushna explained how to contemplate the supreme soul, or God with the science of Yoga. Shrikrushna said, “That yogi who restrains all sense organs, concentrates on heart beat, keeps the life-force in head, and in this state, says ‘Om’ The one letter Absolute, and thinking of me in my original form, abandons the body, that yogi attains the absolute state of liberation eternal. At the beginning of each eon, from the Hiranyagarbha i.e. from the unmanifest principle or golden embryo, all creatures emerge and fade into it at the end of the eon. This cycle is unavoidable for everything in the universe. But the person, who leaves the body upon reaching the absolute state of Brahma, does not return and that person is free from these cycles of rebirth. Shukla, i.e. full of light and Krushna, i. e. full of darkness are the two constant states of the universe. The yogis going in the first state attain liberation. Those following the second one are reborn again and again. Hence, O Arjun, you become a knower, a Yogi.” This part discusses the indestructible nature of Brahma or the Absolute hence it is called ‘The Yoga of Indestructible Absolute’ or ‘Akshar Brahma Yoga.’

Part Nine

Lord Shrikrushna said, “ O arjun, the knowledge I am giving you is very sacred, causing pleasure, indestructible and the greatest of all. Know that, O Arjun, that I create from my own self this Universe of animate and inanimate things. Also all matter and all living creatures finally fade into me. Thus I go on doing the actions of creation and destruction. Still these do no bind me. Since I have no desire these actions do not touch me. Those stupid persons of demonic nature do not properly know my detached nature in performing these actions but those of divine nature know this properly and worship me. I am the father and the mother of all universe. I am the sustainer and the Supremo of this universe. For those know me in my entirety, I look after their worldly life. Whatever is offered to me with devotion I accept with love. I do not discriminate between my devotees based on caste and birth and elevate them all to a higher state. My devotee never is destroyed. Hence, O Arjun, you stabilize your mind in contemplating me and worship me, thence you will finally merge with me.” Thus ends the part known as ‘The Yoga of Supreme Education and Supreme Secret’ or ‘Raja Vidya Raja Guhya Yoga’

Part Ten Lord Shrikrushna said, “Arjun, I shall tell you some more secrets. You listen to these. Even many Gods and many great sages do not know how I originated. I am birthless and without beginning. I am the creator of the entire universe. To those devotees continually concentrating their mind on me and getting lost in my contemplation, I impart divine intellect and complete knowledge and thence they merge in me.” Then Arjun said, “Shrikrushna, I know that you are the supreme absolute and eternal being. O the best of men, tell me the divine forms through which you occupy the entire Universe.” According to Arjun’s request, after telling his forms such as – I am Vishnu in Aditi’s sons, I am SamaVeda among the four Vedas, I am the Banyan tree among the trees, I am the month of Margasheersha among the months, among the seasons I am the Springtime – and many more similar, Lord Shrikrushna said, “ O Arjun, I have but told you a very small part of my myriad forms. There is no end to my forms. Wherever there is wealth, brightness, power, there is a little of my being. Know that an infinitesimal of my part occupies the entire Universe.” Thus ends the part known as ‘The Yoga of Divine Forms’ or ‘Vibhutee Yoga.’

Part Eleven

Arjun said, “O Shrikrushna, you revealed to me the secret knowledge of Adhyatma. Hence my ignorance is destroyed. Now I want to see that form of yours that permeates the entire Universe. O Yogeshwara, if it is possible for me to view you in that meta-form, kindly show me that.” Shrikrushna said, “O Arjun, the moving and non-moving universe unified in myself, and any other things you wish to see, I show you now. See the wonders you had never seen before. But you won’t be able to see all this with your ordinary vision. Hence I give you super sight temporarily with my Yogic powers. With that you will be able to see my Universal form.” All these happenings on the battlefield of Kurukshetra, Sanjay, who also had the powers of seeing happenings at long distance, was telling Dhrutarashtra. Sanjay said, “O King Dhrutarashtra, saying thus, Shrikrushna gave Arjun the special power of vision and appeared before him in the gigantic divine form. In that gigantic person there were myriads of mouths and eyes and arms and limbs and the entire Universe appeared to be contained in his chaotic body. If there be effulgence of a thousand suns bursting forth all at once in the heavens, even that would hardly approach the splendor of the mighty Lord. The myriads of mouths gave forth fire and entire universes and planet systems were emerging from some mouths and being sucked in at other mouths. Seeing this wondrous, divine and fearsome form, Arjun was astonished. He paid obeisance to Lord Shrikrushna in his Universe permeating form, described to Shrikrushna all that he was able to see, and expressed a desire to see the Lord in his usual benevolent, friendly form. Then, Lord Shrikrushna said, “ I am the Universe destroying Kaala, i.e., Time, and these Drona, Bheeshma, Karna and others I have already killed.

Hence you just become mere cause and hit them with weapons. Go into battle and be the victor.” Hearing this Arjun tremblingly bowed to Krushna with joined palms, and bowing again in extreme terror, requested in faltering accents, to come back to his four armed, crowned benevolent form. Lord Shrikrushna said, “O Arjun, this supreme, effulgent, primal and infinite cosmic form of mine, even beyond Gods, cannot be seen through study of the Vedas, or of rituals, or again through divine gifts, actions of austere penances. It can only be seen through devotion. And the one who knows me through devotion, such a devotee finally merges with me.”

Part Twelve

Arjun said, “O Shrikrushna, of those devotees of yours who are the superior and correct? The ones who contemplate your material form, or the ones who contemplate your non-material ethereal form?” Lord Shrikrushna said, “O Arjun, both kinds of devotees finally merge with me. Still, those who contemplate me in my physical or material form with great faith and offer me devotion; I consider those as superior Yogis. Contemplation of and devotion to my ethereal form is very difficult. Thence who give up all actions unto me and adulate me with undivided devotion, to them, I immediately can give salvation. O Arjun, concentrate your mind on me and anchor your intelligence in me, and you will reach me and attain my state. Practice, knowledge, meditation and renouncing the fruits of your deeds unto me, these are the tools to stabilize your mind and intellect unto me.” Saying thus, Shrikrushna told Arjun the characteristics of the supreme devotee. He said, “A true devotee hates no one. Friends and foes are the same to him. Pleasure and sorrow, respect and insult, praise and disdain, the true devotee treats as same. The true devotee is untouched by anger, joy, mourning or fear. The devotee is desireless, humble and clean. The true devotee does not hanker for the fruits of the actions, and is always satisfied in the existing condition whatever that may be.” Lord Krushna revealed these and many other characteristics of the true devotee and said again, “O Arjun, I very much love the true devotees showing the above characteristics.” Thus ends the part known as ‘The Yoga of Devotion’ or ‘Bhakti Yoga’ as it describes the nature of true devotion.

Part Thirteen

Lord Shrikrushna said, “O Arjun, made up from lust, desires and the basic five elements, the human body is known as ‘The Field’, and the living soul is known as ‘The Knower of the Field.’ The knowledge about the field is known by the ascetics and is described in the Vedas” After this, while explaining what ‘Knowledge’ is and what things are contained in the term ‘Knowledge’, Lord Shrikrushna said, “O Arjun, the study of spirituality, philosophy and the four attainments, and the correct ideas about these is indeed ‘Knowledge’. Whatever is not included in this is indeed ignorance. After knowing which, the human being attains the state of immortal being is the irreducible absolute or Brahma.” After telling this, Lord Shrikrushna again explained what is Prakruti and what is Purusha as defined in the Sankhya philosophy. He said, “O Arjun, Prakruti gives rise to this immobile and mobile Universe, and Purusha, residing within the Prakruti experiences the sensations, the joys and sorrows. To understand and perceive this symbiosis of Prakruti and Purusha, or the Field and the Knower of the Field, is the Supreme Knowledge. This knowledge can be obtained by meditation, by learning Sankhya Yoga, by Karma Yoga or by a course of devotion as prescribed by a spiritual guide, a Guru. One who attains this knowledge goes to an excellent state and is freed forever from the cycle of rebirths.” This chapter is known as ‘The Yoga of Field and the Knower of the Field’ or ‘Kshetra – Kshetradnya Yoga’.

Part Fourteen

After discussing the field-knower of the field or the Prakruti-Purusha duality, follows the discussion of the nature of Prakruti and her three properties. Lord Shrikrushna said, “O Arjun, the entire animate and inanimate universe is created from the Prakruti. There are three properties of Prakruti, namely, Sattva-balance, Raja-desire or activity and Tama -ignorance, darkness or inertia. But in any being or entity, these three properties are not in equal proportions. One property is predominant and suppresses the other two. The predominant property of a being makes the path of that being related to that property. Also, the property predominant at the time of death decides the state reached after death. Thus the one who dies with the Sattva property predominant, attains the paradise, the one who dies trapped in the fetters of desires or the Raja property, gets rebirth as a human being attached to worldly life, the one who dies in complete ignorance or Tama property gets an even lower form of rebirth. The one individual who has knowledge, realizes that all actions are done by the interplay of the three properties of Prakruti, realizes that there is no separate doer except these three properties. The knowledgeable person realizes the supreme principle beyond these three properties and becomes one with that supreme principle, that is me. O Arjun, that person who transcends beyond the three properties, which are the cause of the birth of body, is known as ‘Gunateeta’ or ‘Beyond Properties’. That person, treating adulation-disdain, pleasure-sorrow, friend-foe equally and renouncing all actions pays devotion to only me and becomes eligible for merging with the eternal irreducible absolute Brahma, and O Arjun, that eternal Brahma is nothing but me.” This part is called ‘The Yoga of Three Properties’ or ‘Trividha Guna Yoga’. Part Fifteen

Shrikrushna said. “O Arjun, this world is like a great and eternal Peepal tree. Its roots are in the heavens and branches are spread on earth. No one can see the beginning, the end and the present state of this tree. Unless and until the hurdle of this tree is removed, knowledge of the supreme God is not possible. For this, using the weapon of non-attachment, this tree of worldly life must be destroyed from the roots and then begins the search for a way to reach the place from where one need not come back, that is, the state of Brahma. Those stabilized in spiritual knowledge and free from desires of pleasure or pain, those persons of knowledge surrender to the supreme being and find out the way to the eternal state and reach there. Sun, moon and fire do not light that place, and once there, the Yogis need not ever return from there, such is that eternal seat of mine. Ignorant people do not know this, but knowledgeable persons know this and see this with their inner vision. O Arjun, it is my essence which fills all living world. The light in Sun, Moon and Fire, is mine. I enter the earth and sustain the elements. I become the Moon and sustain the plants. I become the fire, the hunger, in the stomachs of living beings and digest the food. I inhabit the hearts of all. All scriptures are an attempt to understand me. I am the compiler and doer and knower of the end of scriptures I am the one who occupies all three worlds and sustain them. I am famous among people as the Supreme Being. The one who knows me in the form of Supreme Being is the person of Knowledge. That person knows everything and revers me with utter devotion. O Arjun, I have revealed to you this secret of the Supreme Being. Knowing this, a human being becomes knowledgeable and fulfilled”. This part is known as ‘The Yoga of Supreme Being’ or ‘Purushottam Yoga’.

Part Sixteen

In this part, Lord Shrikrushna has expounded about divine wealth and demonical wealth. Here the word wealth is understood as attribute or nature of things. Shrikrushna said, “While taking birth, the virtues and vices accompanying an individual comprise the divine and demonical wealth respectively. Divine wealth means the virtues. Purity of mind, non-violence, truth, knowledge, pity, non-covetousness, brightness, mercy and many other virtues accompany the individual born in divine wealth. Demonical wealth means vices. Boastfulness, pretensions, false pride, anger, ignorance, cruelty and other vices accompany the individual born in demonic wealth. Divine wealth is superior and by it the human being attains freedom and Demonical wealth binds the human being in the shackles of deaths and rebirths. OArjun, you are born with the divine wealth, hence you have no need for repentance. In the world, there are two types of humans; of divine nature and of demonical nature. Already I have told you about the virtues and vices accompanying such humans. Now listen to some more description of the demonical humans. O Arjun, these people do intense, terrifying and cruel deeds. They are apparently born for destruction of the world. They believe that enjoying the various pleasures of the flesh or the senses is the sole aim of life. For that, they acquire wealth by any which way. They deny the existence of God. Boastful, proud and drunk with money and power, they perform pieties pretentiously and only for namesake. These cruel people go to hell in the end. Lust, anger and greed are the three doors leading to the hell. The person steering clear of these three doors, performs good deeds and attains liberation. But the one who disregards these teachings, and behaves irresponsibly gets neither pleasure nor power, nor liberation Hence, O Arjun, for the decision of one’s duty or non-duty, you take the scriptures as standard and behave accordingly”

This part is known as ‘The Yoga of division of Divine and Demonical Wealth’ or ‘Daivasura Sampad Vibhaga Yoga’.

Part Seventeen

Arjun said, “Many people perform Yadna and other pieties with faith but without strict rituals. What kind of faith do they show? Whether Sattvik, Rajas or Tamas?” Shrikrushna said,“O Arjun, faith is of three types. Sattvik i.e., balanced Rajas,i.e., desire based or Tamas i.e., ignorance based. Human being is made up of faith. All persons are exactly as per their faith. As the faith is of three types, people are also of three types. People with Sattvik faith like juicy, nurturing and satiating food. Those with the desire attribute like pungent, burning and dry food. Those with ignorant attribute like non-juicy, old, impure and fermenting food. Likewise, Yadna, that is the sacrifice of offerings in sacrificial or holy fire penance and charity are also of three types. The Yadna done with a happy mind, without any ulterior motive and done according to procedure laid down in scriptures is the Sattvik Yadna. The Yadna done pretentiously and with some ulterior motive is the Rajas Yadna. The Yadna done disregarding the scriptures, without holy chanting without charity is the Tamas Yadna. The penance is also of three types. If done with steady mind, with faith and desiring nothing in return, it is the Sattvik penance. Penance done pretentiously, with a wish to become famous due to it, to win reverence of others, is the Rajas penance Penance done with stupidity, done head strongly, and done desiring destruction of someone else is the Tamas penance.

Charity given without desiring fruits, given as a sense of duty, given to deserving persons is the Sattvik charity. Charity given with a desire for its fruits, or with a desire of getting something in return, is the Rajas charity. Charity given to undeserving person, given humiliatingly, is the Tamas charity." Then after explaining the meaning of the words ‘Om Tat Sat’, Lord Shrikrushna said," O Arjun, the yadna, devotion, etc., done without faith is untruth and is useless in this world as well as the other worlds." This part is called ‘The Yoga of Three Types of Faith’ or 'Shraddha Traya Yoga'.

Part Eighteen This last part is the summing up of the entire Geeta. Shrikrushna said, "O Arjun, not doing any of the do-able actions is called 'renunciation' or 'sanyas’. Giving up all the actions to the God and rejecting the fruits of one 's actions is called 'sacrifice' or ‘tyaga'. Everyday human being has to go on doing actions but not expecting the fruit of one's actions is the true nature of sacrifice. The one who sacrifices the fruits of one's actions thus is an altruist or Tyagi. The one who renounces all but the involuntary actions, is called Sanyasi. A Tyagi or a Sanyasi is not bound by the actions. One’s natural or professional actions even if superficially faulty, should not be abandoned. Thus to fight a just war is the duty of someone who is a warrior or a king by profession. Abandoning it due to it being violent and hence faulty is meaningless. If your blood relations are against you and support injustice, they verily are your enemies. Each and every human action is bound to have one fault or the other. But due to this, abstaining from action itself is ridiculous. Getting rid of self pride that I am the doer of this action, getting rid of ego, desire, keeping equality in all living beings, with a happy mind, one who offers devotion to me knows me in my true form and merges with me. Thence, O Arjun, you donate all your actions unto me and become one with me. Keep your heart and mind fixed in me thence you will survive all ordeals. Because of ego and due to ignorance, if you feel that you will not fight this battle, then your resolve is useless. Because of your natural deeds you are bound. Thence you will have to fight this battle surrendering to the nature. O Arjun, with all your being, you surrender unto me. I will absolve you of all your sins. O Arjun, I love you very much. You are my favorite devotee. Therefore I have given you this very secret knowledge. O Arjun, reveal this knowledge to any deserving human beings and interested listeners. " Lord Shrikrushna said again," O Arjun, did you listen to this carefully? The temptation of abandoning action formed by your ignorance is it destroyed now?" Thence Arjun said, "O Shrikrushna, my ignorance is destroyed, thanks to you, all my doubts are gone now. I have become conscious about my duty. I will do now everything as you say."

Sanjay was telling all this to Dhrutarashtra. He said," O King Dhrutarashtra, listening to this divine dialogue between Krushna and Arjun, and remembering the unbelievable cosmic Meta form of Shrikrushna, I am rejoicing and wondering again and again. Verily, O King, wherever there are Lord Shrikrushna and Archer Arjun, there is always luck, wealth, victory, abundance, eternal pleasure and ethics. Thus is my definite opinion." This part is known as ‘The Yoga of Renunciation and Liberation’ or ‘Moksha Sanyas Yoga’.