BhagavadGita – 18 Life changing LessonsJuly 16, 2020
Bhagavadgita combines the concepts expressed in the central texts of Hinduism – the Vedas and Upanishads – which are here synthesized into a single, coherent vision of belief in one God and the underlying unity of all existence. The bhagavadgita instructs on how one must elevate the mind and soul to look beyond appearances – which fool one into believing in duality and multiplicity – and recognize these are illusions; all humans and aspects of existence are a unified extension of the Divine which one will recognize once the trappings of illusion have been discarded.
Arjuna Vishada-Yoga:.The first ‘yoga’ in the Bhagavadgita is the Arjuna Vishada yoga, the despondency of Arjuna. Each person who comes into this world starts with a cry. If the child is not crying after birth, we make him cry. Even before that in the womb of his mother, the unborn child struggles against the darkness, disease, limitations and frustrations. Obtaining a human body itself is a sign that you are under the grace of a Guru thus Arjuna inspects the rival forces He describes the evil consequent on the battles of kingsfolk.
Sankhya- Yoga:Arjuna refuses to fight Sri Krishna counsels Arjuna not to grieve over the mere destruction of transient bodies, because the inner Self can never be slain or even because the bodies must die in any case and so to per- form the duty of the Kshatriya with untroubled mind thereby gaining fame in this and happiness in the other world, incidentally though duty should be performed for its own sake and not for any ulterior reward, as it is performed by sages of steady mind Arjuna asks for a more particular description of such Sri Krishna complies, laying stress on the attainment of wis- dom and the absence of desire.
Karma-Yoga: Arjuna asks how these are compatible with such terrible action as that of slaughter Sri Krishna’s preliminary reconciliation of the two “perform the action that is duty, but without attachment” a cursory allusion to the system of the world-wheel, which gives rise to the various Adharmas, duties Arjuna enquires why men fail in duty Sri Krishna replies, cursorily as yet.
Jnana-Vibhaga- Yoga: Sri Krishna again lays stress on the necessity of Wisdom,right-thought, right-reason, and in this connection describes the many forms of Yoga He adverts to His own previous incarnations, in reply
to a question of Arjuna’s ( and so incidentally strengthens the allusion, made before, to worldcycles, without an understanding of which true enlightenment is not possible
Karma-Sannyasa-Yoga: Bhagavadgita tells that When actions/duties are performed for the common good, selflessly without expecting anything in return as a worship to Lord (arpana, offering ) and accepting the results as it comes (prasada, gift) is karma yoga. This purifies the mind of all negativities and leads one to the path of knowledge.Arjuna repeat his question as to the inconsistency between ‘renunciation and ‘ action ‘ Sri Krishna answers (indirectly, by describing the happy condition of those who renounce the fruits of action but continue to perform it as duty, knowing that all proceeds.
Adhyatma-Yoga:The Adhyatma Upanishad from bhagavadgita also dwells on the concept of samadhi. The consecutive sequence of benefits of Vairagya (detachment or renunciation) in life leads to bodha (spiritual knowledge) to uparati (restraint of mind); to Shanti, inner calmness achieved through perfect happiness of the mind.Sri Krishna continues his description of the Yoga. Arjuna asks how the condition may be attained Sri Krishna answers “by dispassion and persevent practice. Arjuna asks “what are the consequences of failure in Yoga?” Sri Krishna replies “a better birth, greater opportunity and devotion to the Supreme Self, and final attainment of Moksha.”
Jnana- Yoga: Jnana Yoga utilizes a one-pointed meditation on a single question of self-inquiry to remove the veils of illusion created by your concepts, world views, and perceptions. This practice allows you to realize the temporary and illusionary nature of maya and to see the oneness of all things.Sri Krishna describes the natures of wisdom and unwisdom the Glories of the Self “the knowledge of which constitutes the wisdom whereby the possessor thereof performs his duty unflinchingly”.
Akshara-Brahma- Yoga:In this chapter Bhagavan elucidates about the methodology to gain Brahman – how one can reach Brahman through concentrated yoga and single-pointed meditation. This is the path which leads one to the supreme abode wherefrom there is no return.Arjuna asks what is the nature of Brahman, of Adhyatma, Adhibhuta, and Adhidaiva Sri Krishna describes these and also incidentally mentions how Brahman may be reached by the living as well as the departing Jiva.
Raja Vidya-Raja Guhya- Yoga:This reveals the Role and the Importance of Bhakti (transcendental devotional service) towards our Spiritual Awakening. In such devotion, one must live for the God, offer everything that he possesses to Him and do everything for Him only. One who follows such devotion becomes free from the bonds of this material world and unites with the Lord says in bhagavadgita.
Sri Krishna continues his statement of ” the Royal Secret, the final wisdom,” the possession of which confers Immortality, the recognition of and devotion to the Supreme Self also describes the results of devotion to .minor personal Gods.
Vibhuti- Yoga:This chapter dwells on the manifested attributes of the Lord in some detail. Therefore, it is called “The Vibhuti Yoga” or “The Yoga of manifestation”.When Arjuna asks how can a person reach you by always thinking about you. In what all forms of you we should meditate? Tell me about your greatness and vibhuti (Incarnation of power).
Then Sri Krishna says I will tell you some of my important vibhuti’s. I am Vishnu, I am Shiva, I am the sun, moon, vedas, energy in living beings,kubera, ocean, kumaraswamy, omkar, indra, air, ganga, Kala(time) I am there in everything. There is no limit for my Vibhuti. I have told only very few.
Vishvarupa-darshana-Yoga: In this chapter of bhagavadgita, Arjuna requests Sri Krishna to reveal His Universal Cosmic Form that encompasses all the universes, the entire existence. Arjuna is granted divine vision to be able to see the entirety of creation in the body of the Supreme Lord Krishna.
Arjuna see directly that he and all his fellow – beings are part of the life of Ishwara that they are what they are by His gift (in the personal as- pect of the Supreme Self, manifesting as an Indivi- dual Ishwara) that it is their duty to endeavour, feebly as they may, to repay this great debt by obeying His will, and that His will, in the present instance is the destruction of Kshatriyas.
Bhakti-Yoga:Those who fix their mind on me and only I dwell in their thoughts; and who sing my glories with love and devotion; and who have complete faith in me are the best.
Arjuna, perceiving the difference between the Unmanifested Eternal and
the manifested Ishwara, incidentally asks which is the better method, fixing the mind on the one or on the other Sri Krishna answers: “the former is the more difficult, and by that method too, Jivas have to pass to the stage and state of (a personal) Ishwara. ” (He thereby stimulates deeper enquiry,
to which He leaves the discovery that the two systems are really not distinct, that the one system is to fix the mind on the Eternal, and, in subordi- nation to that supreme fact, to work by the will of the Ishwara to whom we belong.
Kshetra-Kshetrajna-vibhaga-Yoga: This chapter deals with the distinction between the body and the Self, or the field (kshetra) and the lord of the field (kshetrajna), also known as Nature (Prakriti) and Person (Purusha). Creation happens when Purusha is established in Prakriti. The whole diversity manifests from the union, and Purusha is their support.
Sri Krishna expounds the difference between Purusha and Prakriti as part of the supreme science, the wisdom which raises the Jiva above doubt and makes him steady in action as Arjuna should be.
Gunotraya-vibhaga-Yoga:Krishna explains the three modes (gunas) of material nature pertaining to goodness, passion, and nescience. Their causes, characteristics, and influence on a living entity are also described. Bhagawan Sri Krishna assures that a seeker can reach that exalted state through unswerving yoga of devotion to Him, thereby crossing the Gunas and reaching the Abode of the immortal, immutable Brahman. This is the state of eternal righteousness, absolute bliss.
Purushottama- Yoga:Sri Krishna discusses the nature of the Spirit in all its implications and explains the Unknown from the Known manifested objects of perception, emotion and thought. Infinite is defined as the Imperishable (Akshara) with reference to the perishable (Kshara) equipments of matter.
Sri Krishna carries on the subject of the 13th discourse, and deals specially with the Pursha, in the aspect of the Abstract Self as well as the aspect of a manifested Ishwara.
Daivasura Sampad Vibhaga- Yoga: Sri Krishna discusses the nature of the Spirit in all its implications and explains the Unknown from the known manifested objects of perception, emotion and thought. Infinite is defined as the Imperishable (Akshara) with reference to the perishable (Kshara) equipments of matter is highighted in bhagavadgita.
Shri Krishna goes on to describe, as another essential partofthe highest science, and having, further, an immediate bearing on the issue before Arjuna, the dual nature of all the creatures of Ishvara, divine and demoniac, good and evil He tells how the former class, to which Arjuna belongs, necessarily perform their duty, in accordance with the Shastras
Shraddha traya vibhaga-Yoga: Shraddhaa is that powerful force from within propelled by which all the faculties of a person act in their respective fields. It gives direction to a man’s determination and endows him with character.
Arjuna asks Sri Krishna to describe what is the essence
of all true action and what is not, also what characterises all untrue action, according as the predominant motive-nature is Sattvika, Rajasa,
Sanyasa-Yoga: In a normal life when we say sanyasa it implies the fourth stage of asrama, meaning it is a lifestyle.But both karma yoga and karma sanyasa can lead a person to Self knowledge.
Sri Krishna sums up, finally, the whole teaching regarding the combination of renunciation of fruit of action with performance, which is the only means of securing ultimate happiness Arjuna’s doubts are solved, he is convinced and satisfied, and expresses his readiness to do his duty of battling with the unrighteous.
What does Bhagavadgita teaches in our Life?
- Know Your True Self- Bhagavadgita tells that the impermanent has no reality, reality lies in the eternal. Those who have seen the boundary between these two have attained the end of all knowledge. Realize that which pervades the universe is indestructible; no power can affect this unchanging, imperishable reality. The body is mortal, but he who dwells in the body is immortal and immeasurable
- Follow Your Purpose in Life– Considering your dharma, you should not vacillate. For a warrior, nothing is higher than a war against evil. The warrior confronted with such a war should be pleased, But if you do not participate in this battle of life you will incur sin, violating your dharma and your honor tells Krishna in Bhagavadgita.
- Take Actions in Life– You have the right to work, but never to the fruits of work. You should never engage in action for the sake of reward, nor should you long for inaction. Perform work in this world, as a man established within ourself without selfish attachments, and alike in success and defeat.The more you act, the more comfortable it will become to get success in life.
- Meditate-Neither agitated by grief nor hankering after pleasure, they live free from lust and fear and anger. Established in meditation, they are truly wise. Fettered no more by selfish attachments, they are neither elated by good fortune nor depressed by bad. Such are the seers.