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, “Self-
restrained, i.e. one who has reined in his mind, and one who looks with the
same compassion towards all creatures can attain the supreme bliss or
liberation that is, Moksha or Nirvana”

Arjun questioned, “O Shrikrushna, the mind is as mercurial as wind, so how

can one restrain it? And if the mind is not restrained then how is this Yoga
possible?”

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

Arjun asked another question, “If a person is performing yoga with faith and
perseverance, but if his yoga practice is stopped due to some reason, what
happens to that person?”

Shrikrushna said, “Such person never goes to any bad state. If one dies while
doing yoga studies, one is born again in a good family and due to the
influence of previous existence the yoga continues and finally one achieves
liberation.”

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

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

restraint’ or ‘Atmasanyama Yoga’
Part Seven

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

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

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

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

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

My divine illusion made from these three qualities is very difficult to

fathom. People who like and love this illusion are tempted by it, are slaves to
it and do not know me as I am.

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

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

Since it contains the discourse about the structure of God as seen by

knowledge and science, this part is known as “The Yoga of Knowledge and
Science’ or, ‘Dnyan Vidnyan Yoga’
Part Eight
Arjun asked about Brahma- the absolute, Adhyatma- the spiritual, and other
things. Lord defined and explained the various terms.

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

Then Shrikrushna explained how to contemplate the supreme soul, or God

with the science of Yoga.

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

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

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

This part discusses the indestructible nature of Brahma or the Absolute

hence it is called ‘The Yoga of Indestructible Absolute’ or ‘Akshar Brahma
Yoga.’

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

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

Thus I go on doing the actions of creation and destruction. Still these do no

bind me. Since I have no desire these actions do not touch me. Those stupid
persons of demonic nature do not properly know my detached nature in
performing these actions but those of divine nature know this properly and
worship 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’.