The Bhagavad Gita

by Krishna-Dwaipayana Vyasa

The battlefield is a perfect backdrop, but the Gita’s subject is the war within, the struggle for self-mastery that every human being must wage if he or she is to emerge from life victorious.

With this introspective tool the inspired rishis (literally “seers”) of ancient India analyzed their awareness of human experience to see if there was anything in it that was absolute. Their findings can be summarized in three statements which Aldous Huxley, following Leibnitz, has called the Perennial Philosophy because they appear in every age and civilization: (1) there is an infinite, changeless reality beneath the world of change; (2) this same reality lies at the core of every human personality; (3) the purpose of life is to discover this reality experientially: that is, to realize God while here on earth. These principles and the interior experiments for realizing them were taught systematically in “forest academies” or ashrams – a tradition which continues unbroken after some three thousand years.

Below this flux of things with “name and form,” however, they found something changeless: an infinite, indivisible reality in which the transient data of the world cohere. They called this reality Brahman: the Godhead, the divine ground of existence.

“We behold what we are, and we are what we behold.”

Those who disidentify themselves with the conditions of perception in maya wake up into a higher mode of knowing in which the unity of life is apprehended directly. The disciplines for achieving this are called yoga, as is the state of union: the word comes from the root yuj, to yoke or bind together. The “experience” itself (properly speaking, it is beyond experience) is called samadhi. And the state attained is moksha or nirvana, both of which signify going beyond the conditioning of maya – time, space, and causality.

Life cannot offer any higher realization. The supreme goal of human existence has been attained. The man or woman who realizes God has everything and lacks nothing: having this, “they desire nothing else, and cannot be shaken by the heaviest burden of sorrow” (6:22). Life cannot threaten such a person; all it holds is the opportunity to love, to serve, and to give.

The word dharma means many things, but its underlying sense is “that which supports,” from the root dhri, to support, hold up, or bear. Generally, dharma implies support from within: the essence of a thing, its virtue, that which makes it what it is.

The sensory attraction of pleasure is just an interaction between inert elements of similar stuff, very much like a magnetic pull between two objects. We are not involved. When I look at a fresh, ripe mango, it is natural for my senses to respond; that is their nature. But I should be able to stand aside and watch this interaction with detachment, the way people stand and watch while movers unload a van. In that way I can enjoy what my senses report without ever having to act compulsively on their likes and dislikes.

Just as a seed can grow into only one kind of tree, thoughts can produce effects only of the same nature. Kindness to others, to take just one example, favors a nervous system that is kind to itself.

The goal of evolution is to return to unity: that is, to still the mind. Then the soul rests in pure, unitary consciousness, which is a state of permanent joy.

Nishkama karma is not “good works” or philanthropic activity; work can benefit others and still carry a substantial measure of ego involvement. Such work is good, but it is not yoga. It may benefit others, but it will not necessarily benefit the doer. Everything depends on the state of mind. Action without selfish motive purifies the mind: the doer is less likely to be ego-driven later. The same action done with a selfish motive entangles a person further, precisely by strengthening that motive so it is more likely to prompt selfish action again.

You have the right to work, but never to the fruit of work. You should never engage in action for the sake of reward, nor should you long for inaction. Perform work in this world, Arjuna, as a man established within himself – without selfish attachments, and alike in success and defeat. For yoga is perfect evenness of mind.

This attitude frees us completely. Whatever comes – success or failure, praise or blame, victory or defeat – we can give our best with a clear, unruffled mind. Nothing can shake our courage or break our will; no setback can depress us or make us feel “burned out.” Clearly, as the Gita says, “Yoga is skill in action”

Only the person who is utterly detached and utterly dedicated, Gandhi says, is free to enjoy life. Asked to sum up his life “in twenty-five words or less,” he replied, “I can do it in three!” and quoted the Isha Upanishad: “Renounce and enjoy.”

“Abandon all supports and look to me for protection. I shall purify you from the sins of the past; do not grieve” (18:66). Krishna is the Self; the words mean simply to cast aside external props and dependencies and rely on the Self alone, seeking strength nowhere but within.

Selfless work purifies consciousness because when there is no trace of ego involvement, new karma is not produced; the mind is simply working out the karma it has already accumulated.

Since the Self is the core of every personality, no one needs to acquire goodness or compassion; they are already there. All that is necessary is to remove the selfish habits that hide them.

One of the most appealing features of the Gita for our times is that it clears up misunderstandings about the spiritual life and shows it for what it is: active, joyful, intentional, a middle path between extremes that transfigures everyday living.

When a person is devoted to something with complete faith, I unify his faith in that. Then, when faith is completely unified, one gains the object of devotion. In this way, every desire is fulfilled by me. (7:21–22)

Here the word does not refer to the physical postures and exercises (hatha yoga) it connotes in the West; it refers primarily to disciplining the mind. “Yoga is evenness of mind”: detachment from the dualities of pain and pleasure, success and failure. Therefore “yoga is skill in action,” because this kind of detachment is required if one is to act in freedom, rather than merely react to events compelled by conditioning.

Krishna is not trying to persuade Arjuna to lead a different kind of life and renounce the world as would a monk or recluse. He tells Arjuna that if he can establish himself in yoga – in unshakable equanimity, profound peace of mind – he will be more effective in the realm of action. His judgment will be better and his vision clear if he is not emotionally entangled in the outcome of what he does.

Those who are established in wisdom (sthita-prajna) live in continuous, unbroken awareness that they are not the perishable body but the Atman. Further, they see the same Self in everyone, for the Atman is universally present in all.

Eventually a person following the senses loses strength of will and unity of purpose; his choices are dictated by his desires.

So true.

When the will is led astray by the desire for pleasure, the mind becomes confused and scattered. Ultimately, Krishna warns, this leads to spiritual destruction: When you keep thinking about sense objects, attachment comes. Attachment breeds desire, the lust of possession that burns to anger. Anger clouds the judgment; you can no longer learn from past mistakes. Lost is the power to choose between what is wise and what is unwise, and your life is utter waste. (2:62 –63 )

Krishna introduces the idea that it is not enough to master all selfish desires; it is also necessary to subdue possessiveness and egocentricity. If this ultimate bourne can be passed, then the seeker will know the true, immortal Self within. This is the mystics’ supreme goal: knowing their real nature, they know their own immortality and realize their union with eternal Being. –D.M.

My will is paralyzed, and I am utterly confused. Tell me which is the better path for me. Let me be your disciple. I have fallen at your feet; give me instruction. 8 What can overcome a sorrow that saps all my vitality? Even power over men and gods or the wealth of an empire seem empty.

or pain. These experiences are fleeting; they come and go. Bear them patiently, Arjuna. 15 Those who are unaffected by these changes, who are the same in pleasure and pain, are truly wise and fit for immortality.

The Self cannot be pierced by weapons or burned by fire; water cannot wet it, nor can the wind dry it. 24 The Self cannot be pierced or burned, made wet or dry. It is everlasting and infinite, standing on the motionless foundations of eternity. 25 The Self is unmanifested, beyond all thought, beyond all change. Knowing this, you should not grieve.

This kind of sounds like what stoicism aims at, that we always have a choice, no matter what. That we cannot be harmed by others as long as we have the ability to choose how we respond.

The story of your dishonor will be repeated endlessly: and for a man of honor, dishonor is worse than death. 35 These brave warriors will think you have withdrawn from battle out of fear, and those who formerly esteemed you will treat you with disrespect. 36 Your enemies will ridicule your strength and say things that should not be said. What could be more painful than this?

On this path effort never goes to waste, and there is no failure. Even a little effort toward spiritual awareness will protect you from the greatest fear.

Those who follow this path, resolving deep within themselves to seek me alone, attain singleness of purpose. For those who lack resolution, the decisions of life are many-branched and endless.

Yes! This is what I have been feeling. Without purpose, the decisions never stop and attention is scattered.

Those whose minds are swept away by the pursuit of pleasure and power are incapable of following the supreme goal and will not attain samadhi.

Just as a reservoir is of little use when the whole countryside is flooded, scriptures are of little use to the illumined man or woman, who sees the Lord everywhere.

You have the right to work, but never to the fruit of work. You should never engage in action for the sake of reward, nor should you long for inaction. 48 Perform work in this world, Arjuna, as a man established within himself – without selfish attachments, and alike in success and defeat. For yoga is perfect evenness of mind.

Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness. Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do. 50 When consciousness is unified, however, all vain anxiety is left behind. There is no cause for worry, whether things go well or ill. Therefore, devote yourself to the disciplines of yoga, for yoga is skill in action.

Neither agitated by grief nor hankering after pleasure, they live free from lust and fear and anger. Established in meditation, they are truly wise. 57 Fettered no more by selfish attachments, they are neither elated by good fortune nor depressed by bad. Such are the seers.

The disunited mind is far from wise; how can it meditate? How be at peace? When you know no peace, how can you know joy? 67 When you let your mind follow the call of the senses, they carry away your better judgment as storms drive a boat off its charted course on the sea.

This is huge.

Such a sage awakes to light in the night of all creatures. That which the world calls day is the night of ignorance to the wise.

Actions determine destiny: this is the basic idea of karma.

One who shirks action does not attain freedom; no one can gain perfection by abstaining from work. 5 Indeed, there is no one who rests for even an instant; all creatures are driven to action by their own nature.

Every selfless act, Arjuna, is born from Brahman, the eternal, infinite Godhead. Brahman is present in every act of service. 16 All life turns on this law, O Arjuna. Those who violate it, indulging the senses for their own pleasure and ignoring the needs of others, have wasted their life. 17 But those who realize the Self are always satisfied. Having found the source of joy and fulfillment, they no longer seek happiness from the external world. 18 They have nothing to gain or lose by any action; neither people nor things can affect their security.

What the outstanding person does, others will try to do. The standards such people create will be followed by the whole world.

The senses have been conditioned by attraction to the pleasant and aversion to the unpleasant. Do not be ruled by them; they are obstacles in your path.

It is better to strive in one’s own dharma than to succeed in the dharma of another. Nothing is ever lost in following one’s own dharma, but competition in another’s dharma breeds fear and insecurity.

This is what I was experiencing during my year of freelancing and seo work.

Just as a fire is covered by smoke and a mirror is obscured by dust, just as the embryo rests deep within the womb, knowledge is hidden by selfish desire – 39 hidden, Arjuna, by this unquenchable fire for self-satisfaction, the inveterate enemy of the wise.

wisdom is the goal of selfless action: knowing is the fruit of doing. The goal of all karma yoga or yajna is liberation and spiritual wisdom. The fire of spiritual awareness burns to ashes even a great heap of karma; thus true knowledge is the greatest purifier of the soul.

They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them. 23 They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved.

These offerings are born of work, and each guides mankind along a path to Brahman. Understanding this, you will attain liberation. 33 The offering of wisdom is better than any material offering, Arjuna; for the goal of all work is spiritual wisdom.

Those who take wisdom as their highest goal, whose faith is deep and whose senses are trained, attain wisdom quickly and enter into perfect peace. 40 But the ignorant, indecisive and lacking in faith, waste their lives. They can never be happy in this world or any other.

Krishna says that only immature, inexperienced people look upon the paths of knowledge and action as different. The true goal of action is knowledge of the Self. Following either path faithfully will lead to the complete spiritual vision.