Gita for the Beginners

This chapter throws light on the meaning of Karma Yoga and expounds the inter link between Jnana and Karma. Thus the chapter is titled as "Jnana-Karma-Sannyasa Yoga". It is obvious that the Lord wants us to reach Him through whatever philosophical denomination one may subscribe!

Whether you want to acquire Knowledge, make it Yoga, if you want to renounce karma, make it Yoga. If you want to acquire something make it a Yoga, if you want to renounce something make it a Yoga. If you are dejected convert the emotion into Yoga, if you are elated, make it a Yoga!

The Lord gradually takes his disciple to higher orbit of knowledge by two means:

1) By repeating what has already been said in the earlier three chapters, and
2) By adding new concepts and explanations of Yoga to reach the Higher Self.
This chapter also explains the meaning and necessity of Avatar - Incarnation.

Thus, in the beginning the Lord says,
"I taught this immortal Yoga to Sun-god (Vivashwan), he conveyed it to Manu, and Manu in turn imparted this knowledge to his son - Ikshwaku."

"Thus this Yoga is very ancient and is known to great sages including Royal sages - Rajarshis. In the flux of time, however, it remained in dark for sometime. Today I am telling you, O Arjuna, the same old Yoga - eternal and immortal - because you are my devotee and friend."

Now, Arjuna, who up till now thought Krishna to be an ordinary mortal human being, is puzzled to know what the Lord told him! Therefore, surprised, he says, "O Krishna, you are recently born, while Sun-god and Manu are very ancient. How, then, am I to understand that you taught the Yoga at the beginning of creation!"

To this the lord calmly replies, "O Arjuna, You and I have taken many births, but while you forgot all the past lives, I remember them and know them all."

And for the first time the Lord reveals His true nature to us through Arjuna, saying, "Though unborn and immortal, and also the Lord of all beings - Paramatman- I manifest Myself through my own Yoga Maya (Divine Potency - Shakti)." And one of the greatest verses of the Gita, which is the basis of all Hindu thoughts, is now said,

"Arjuna, whenever there is decline of dharma - righteousness - and unrighteousness (adharma) is on the rise, then I incarnate Myself." [Ch. 4/verse 7] For what?

"For the protection of the virtuous, for the destruction of evil-doers, and for re-establishing Dharma on a firm footing, I am born from age to age, in every age." [Ch. 4/verse 8]

Theory of incarnation of God

We have already seen that Lord Krishna has introduced the concept of Divine Incarnation. Under certain circumstances, of declining Dharma (and every age will have such a phase of decline) God incarnates Himself under the power of His Yoga Maya to guide the virtuous - sadhakas -- to realize higher consciousness.

One might be confused at the difficulty of explaining the formless Reality -Brahman - taking form as a Divine Incarnation. How can formless take form? And if this were true, why and how can It remain formless? This contradiction is the most important stumbling block in our understanding of Vedanta philosophy. To overcome this dilemma, based on their direct experience of the Reality the seers of the Truth - rishis - who were philosophers as well (e.g. Kapila Muni) interpreted and expounded the Gita on three main lines, viz. 1) Dualism, 2) Qualified Monism, and 3) Advaita Monism.

All the three currents are included under the heading of Vedanta. While dualism accepts separateness of God and individual soul (Shiva and Jiva, Narayana and Nara), according to qualified monism this entire universe is modification of One all pervading Principle - Brahma, Self, Atman.

Lastly, the Advaita Vedanta (chiefly of Shankara) proclaims that there is only one Reality in the form of Absolute Consciousness, which was never modified, is not modified now, and will never be modified in future. This eternal never changing reality without form or attribute only apparently appears as this world of multiplicity (Maya or Illusory).

One can interpret the Gita on the basis of all three concepts! As we are still attached to our body and mind, and this world appears real to us, we may take 'qualified monism' as our starting point. It is better to think oneself as a spark of that Divine potentially capable of transcendental journey to know and experience the Absolute through Yoga. Let us, as a sadhaka, elevate ourselves to the level of Arjuna so that we may also understand and realize what Sri Krishna has to say, teach, and preach.

It must be made very clear that Sri Krishna of the Gita is the Highest Reality (Paramatman), which has embodied itself as an avatara to give impetus to our efforts to seek higher goals in life. Sri Krishna is Highest Consciousness to which every aspirant should strive to reach. In this process our own consciousness transcends the limitations of body and senses, and we become one with Reality, Sri Krishna of the Gita.
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Continued Next Part 7 ...

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C S Shah