[Two great clans of
Seeing
the … war about to begin; Arjuna, whose banner
bore the emblem of Hanumana, took up his
bow; and (1.20) spoke these words to Lord Krishna: “O Lord, (please) stop my chariot between the two armies until I
behold those who stand here eager for battle and with whom I must engage in
this act of war.” (1.21-22) …. There Arjuna saw his uncles, grandfathers, teachers, maternal uncles, brothers,
sons, grandsons, and comrades. (1.26) Seeing fathers-in-law, all those kinsmen,
and other dear ones standing in the ranks of the two armies, (1.27) Arjuna was overcome with great compassion and sorrowfully said: “O
The
Supreme Lord said to Arjuna: “You grieve
for those who are not worthy of grief, and yet speak the words of wisdom. The
wise grieve neither for the living nor for the dead. (2.11) There was never a
time when I, you, or these kings did not exist; nor shall we ever cease to
exist in the future. (2.12) Just as the Atma acquires a childhood body, a youth body, and an old age body during
this life, similarly Atma acquires
another body after death. The wise are not deluded by this. (2.13) The contacts
of the senses with sense objects give rise to feelings of heat and cold, and
pain and pleasure. They are transitory and impermanent. Therefore (learn to)
endure them, O Arjuna, (2.14) because
the calm person, who is not afflicted by these feelings and is steady in pain
and pleasure, becomes fit for immortality, O Arjuna. (2.15) ….
“Know that
this universe is indestructible. No one can destroy the indestructible (Atma). (2.17) …Therefore, fight, O Arjuna. (2.18) “The one who thinks that Atma is a slayer, and the one who thinks that Atma is slain – both are ignorant, because Atma neither slays nor is slain. (2.19) The Atma is neither born nor dies, nor having been will ever cease to be. It is
unborn, eternal, permanent, and primeval. The Atma is not destroyed when the body is destroyed. (2.20) …. Therefore, you
should not lament over the inevitable. (2.27) …. O Arjuna, ….you should not mourn for anybody. (2.30)
“Considering
your duty as a warrior, do not waver. Because there is nothing more auspicious
for a warrior than a righteous war. (2.31) …. If you will not fight this
righteous war, then you will fail in your duty, lose your reputation, and incur
sin. (2.33) …. You have Adhikăra over your own
duty only, but no control or claim over the results. The fruits of work should
not be your motive. Neither should you be inactive. (2.47) Do your duty to the
best of your ability, O Arjuna, with your
mind attached to the Lord, abandoning (worry and) attachment to the results. Remain
calm in both success and failure; equanimity of mind is Karma-yoga. (2.48) ….
“When
one can completely withdraw the senses from sense objects as a tortoise
withdraws its limbs (into the shell), then the Prajna of such a person is considered steady. (2.58) The desire for sensual
pleasures fades away if one abstains from sense enjoyment, but the craving
remains. The craving also disappears from the one who has known the Supreme.
(2.59) …. Perform your obligatory duty because action is indeed better than
inaction. Even the maintenance of your body would not be possible by inaction.
(3.08) …. The one who does not help to keep the wheel of creation in motion by
sacrificial duty, and who rejoices in sense pleasures, that sinful person lives
in vain, O Arjuna. (3.16) The one who rejoices in
the Self only, who is satisfied with the Self, who is content in the Self
alone, for such a (Self-realized) person there is no duty. (3.17) Such a person
has no interest, whatsoever, in what is done or what is not done. A
Self-realized person does not depend on anybody for anything. (3.18) Always
perform your duty efficiently and without attachment to the results, because by
doing work without attachment one attains the Supreme. (3.19) ….
“Only a
person who neither likes nor dislikes should be considered a true Samnyasi or Renunciant. Because, free from dualities, O Arjuna, one is easily liberated from bondage. (5.03) The ignorant, not the
wise, consider Karma-Samnyasa
and Karma-yoga as distinct from one another. One who truly
masters one of them gets the benefit of both. (5.04) Whatever goal a Samnyasi reaches, a Karma-yogi also reaches. One who sees the path of renunciation and the path of
work as the same, really sees. (5.05) …. One who performs the prescribed duty
without seeking its fruit is a Samnyasi and a (Karma) yogi, not the one who merely does not light the
sacred fire, and does not work. (6.01) O Arjuna, know that to be the Karma-yoga which they call Samnyasa. No one
becomes a Karma-yogi who has not renounced any selfish motive behind an action.” (6.02) ….
[Lord
Krishna ceases to be the chariot driver and manifests himself, before Arjuna,
as the Supreme God of the Universe. He then absolves Arjuna of personal
responsibility for killing in battle before returning to human form.]
The
Supreme Lord said: “I am death, the mighty destroyer of the world, out to
destroy. Even without your participation all the warriors standing arrayed in
the opposing armies shall cease to exist. (11.32) Therefore, you get up and
attain glory. Conquer your enemies and enjoy a prosperous kingdom. All these
(warriors) have already been destroyed by Me. You are only an instrument, O Arjuna. (11.33) Kill Drona, Bhishma, Jayadratha, Karna, and other
great warriors who are already killed by Me. Do not fear. You will certainly
conquer the enemies in the battle, therefore, fight!” (11.34)
…Having heard these words of
Arjuna said: “I wish to know the nature of Samnyasa and Tyăga and the difference between the
two, O Lord Krishna.” (18.01) The Supreme Lord said:
“The sages call Samnyasa the
renunciation of selfish work. The wise define Tyăga as the renunciation of attachment to the fruits of all work. (18.02) Some
philosophers say that all work is full of faults and should be given up, while
others say that acts of sacrifice, charity, and austerity should not be
abandoned. (18.03) O Arjuna, listen to My
conclusion about Tyăga.
Tyăga is said to be of three types. (18.04) Acts of sacrifice, charity, and
austerity should not be abandoned, but should be performed, because sacrifice,
charity, and austerity are the purifiers of the wise. (18.05) Even these
(obligatory) works should be performed without attachment to the fruits. This
is My definite supreme advice, O Arjuna. (18.06) Renunciation of obligatory work (or duty) is not proper. The
abandonment of duty is due to delusion, and is declared to be Tămasika Tyăga. (18.07) One who abandons duty
merely because it is difficult, or because of fear of bodily trouble, does not
get the benefits of Tyăga by performing
such Răjasika Tyăga. (18.08)
Obligatory
work performed as duty, renouncing attachment to the fruit, is alone regarded
as Săttvika Tyăga, O Arjuna. (18.09) One who neither hates a
disagreeable work nor is attached to an agreeable work, is Săttvika, wise, a renunciant, and free from all doubts. (18.10) Human beings
cannot completely abstain from work. Therefore, the one who completely renounces
the attachment to the fruits of all works is considered a Tyăgi (or renunciant). (18.11) …. The one who is free from the notion of
doership and whose wisdom is not befouled; even after slaying these people,
neither slays nor is bound (by the act of killing). (18.17) …. The agent who is
free from attachment, is non-egoistic, endowed with resolve and enthusiasm, and
unperturbed in success or failure is called Săttvika. (18.26) …. Relinquishing egotism, violence, pride, lust, anger, and
desire for possession; free from the notion of “my”, and peaceful; one becomes
fit for attaining oneness with Brahman. (18.53) Absorbed
in Brahman, the serene one neither grieves
nor desires; becoming impartial to all beings, one obtains My supreme devotion.
(18.54) By devotion one truly understands what and who I am in essence. Having
known Me in essence, one immediately merges into
I shall be worshipped with Jnana-Yajna (or knowledge sacrifice) by those who shall study this sacred dialogue of ours. This is My promise. (18.70) Whoever hears this with faith and without cavil becomes free from sin, and attains heaven (or the higher regions for those whose actions are pure). (18.71) ….
I heard this most secret and supreme yoga directly from
Adharma (see Dharma.) [“A-” at the start of almost any Sanskrit word
makes that word its opposite, or antonymn.]
Adhikăra means ability and privilege,
prerogative, jurisdiction, discretion, right, preference, choice, rightful
claim, authority, control.
Atma or Atman means consciousness, spirit, soul, self, the source of life and the
cosmic power behind the body-mind complex. Just as our body exists in space,
similarly our thoughts, intellect, emotions, and psyche exist in Atma, the space of consciousness. Atma cannot be perceived by the senses because the senses abide in Atma.
Avyakta does not mean formless; it means
unmanifest or a transcendental form that is invisible to our physical eyes. It
is used in the sense of unmanifest Prakriti, and also in the sense of Para-Brahman. The Para-Brahman or absolute
consciousness is higher than both Brahman and the unmanifest Prakriti. Para-Brahman (i.e.,
Deva means a deity, a demigod, a celestial person, the agent of God, one
who fulfills desires and protects.
Dharma may be defined as the eternal
law governing, upholding, and supporting the creation and the world order. It
also means duty, righteousness, ideal conduct, moral principles, and truth. Adharma is an antonym to Dharma.
Guna means the quality, state, or the property
of mind, matter, and the nature. There are three states: Tămas,
Răjas and Sattva. Tămasika (i.e., dull) behavior is proper to outcasts, but is forbidden to merchants
and warriors (expected to be Răjasika - i.e., energetic) and priests (expected to be Sattvaika – i.e., calm).
Jiva or Jivătma is defined as Atma accompanied
by the subtle (or astral) body consisting of the six sensory faculties and
vital forces; the living entity; the individual soul enshrined in the physical
body.
Jńana-yoga is also called Sămkhya-yoga, Samnyasa-yoga, and yoga of knowledge.
A Jńana-yogi does not consider himself the doer of any action, but only an
instrument in the hands of the divine for Its use. The word Jńana means metaphysical or transcendental knowledge.
Karma means duty, action, deeds, work,
or the results of past deeds.
Karma-Samnyasa is the renunciation of doership, ownership, and selfish motive behind
an action, and not the renunciation of work, or the worldly objects. Karma-Samnyasa comes only after the dawn of
Self-knowledge. Therefore the words Jńana, Sămkhya, Samnyasa, and Karma-Samnyasa
are used interchangeably throughout the Gita. Renunciation is considered the goal of life, and Karma and Jńana are the
necessary means to achieving that goal.
Karma-yoga is also referred to as Nishkăma Karma-yoga, Seva, selfless service, Buddhi-yoga, yoga of work, science of proper action, and yoga of equanimity. A Karma-yogi works for the Lord as a matter of duty without a selfish desire for
the fruits of work, i.e., without any
attachment to results.
Maya means unreal, illusory, or deceptive image
of the creation. Due to the power of Maya one considers the universe as existent and distinct from Brahman, the Supreme spirit. Brahman is invisible
potential energy; Maya is kinetic
energy, the force of action. They are inseparable like fire and heat. Maya is thus also the supernatural, extraordinary, and mystic power of Brahman. It is a metaphor used to explain the visible world or Jagat to common people.
Mithya is the one that appears Sat at first sight, but is really Asat. Body, like the universe, or Jagat, is called Mithya.
Prajńa means consciousness, mind,
intellect, judgment, discrimination, and wisdom.
Prakriti is that which creates diversity,
and all that can be seen or known. Prakriti is also the material cause or the material out of which everything is
made. Prakriti is the original source of the
material world consisting of three Gunas, and eight basic elements out of which everything in this universe
has evolved according to Sămkhya doctrine. Prakriti is also referred to as Asat, Maya, Mahat Brahma, perishable, body, matter,
nature, material nature, field, creation, and manifest state.
Purusha is the consciousness that
observes, witnesses, watches, and supervises Prakriti. It is the spiritual energy or the efficient cause of the universe.
This is also referred to as Sat,
imperishable, Atma,
consciousness, spirit, self, soul, energy, field knower, creator, and the
unmanifest state. Prakriti and Purusha are not two independent identities but the two aspects of Brahman, the Absolute Reality.
Sat is what actually exists at all times —
past, present, and future. Atma is called Sat. Asat (Sat’s antonym) is a notion that does not exist at all (like the horn of a
rabbit, or the water in a mirage). The one that has a beginning and an end is
neither Sat nor Asat. The body is neither Sat nor Asat, or both Sat and Asat, because it has only a temporary existence.
Seva means meritorious deeds, giving away something to others; also a
religious rite of offering to gods through the mouth of fire.
Vyakta means form, shape, what is
manifest and viewable.
Yajńa means sacrifice, selfless service, unselfish work.
Yoga-Maya is the same as Maya; also, the
supernatural or extraordinary, and the mystical power of Brahman.