Bhagawad Gita Chapter I-VI
Chapter – I Arjuna Vishadayoga
The despondency of Arjuna
There were two reasons expressed by Arjuna for the cause of his grief: He believed and thought that:
1) Along with the body, the real personality of man (the Atma) also perishes. This is called Dehatmabhranti, identifying the Atma, the imperishable self with the deha, the perishable body, and (2) Waging war, even for a righteous cause, was a sin, forgetting that the duty of Kshatriya is to fight wickedness, to subdue evil and to uphold Dharma even at the risk of the life.
The first one was quite a normal and common ignorance, but the second one was rather ‘out of the ordinary’ and uncommon i.e., not to have a clear understanding of the paramountacy and, supremacy of one’s duty(Swadharma).
Lord Krishna dispels the first ignorance by his teaching in the second chapter of the Gita viz., Sankhya Yoga, the philosophy of discrimination and the science of the imperishable Atma. The second ignorance is sought to be dispelled by the preaching in the third chapter viz., Karma yoga – about the importance and supremacy of swadharma, its Swabhava. In the light of the understanding of the teachings, the conflict in Arjuna’s mind got resolved and his grief was allayed.
The science of Atma, which Krishna teaches is called Brahma Vidya, the knowledge of the supreme Spirit, the Absolute. Aruuna’s merit (eligibility and fitness) for being taught the Brahma Vidya viz., ‘the four – fold qualifications’- surrender, desirelessness, dispassion and detachment, have been delineated in the first chapter. Arjuna says, ‘I do not care even for the Lordship of all the three worlds.” Such a high degree dispassion made Arjuna merited for being imparted the sacred Atma Vidya (Brahma Vidya) by the Lord Himself, at whose feet Arjuna unreservedly surrendered himself.
Chapter II – Sankhya Yoga
The philosophy of discrimination
This chapter teaches the Atmatattwa Jnana. Atma is beyond the six-fold changes (Vikaras). It is eternal, it is one and non-dual, it is all-pervading. It is actionless (a pure witness), it is a Sat – Chit – Ananda Swarupa. The delusion that the true personality (Atma) of our being also perishes with the body, gets dispelled by this teaching. Everyone is normally afraid of death, but once when one learns of the imperishable nature of one’s own deeper personality i.e., one’s self, one gets over this fear. To dispel the fear of death, Atma Swarupa Jnana bodha is given in this chapter. It also gives the glorious image of one established in Atmic consciousness the Stithaprajna, the sage of steadfast wisdom.
Chapter III – Karma Yoga
Path of action
To imbibe the knowledge of the Atma, Chitta Suddhi is the primary requirement. One’s Antahkarna (mind and intellect equipment) should be pure. A heart filled with Kama and Krodha cannot imbibe the knowledge of the Atma Tattwa. Kama and Krodha relate to and are for the worldly objects. Therefore, the mind does not keep quiet without goading the Karmendriyas (organs of action) to some action or the other. All actions with desires (Kamya Karmas) are the cause of bondage by building up the store of Vasanas plunging the Jiva deeper and deeper into the ocean of rebirth. But none is engaged in actions in a spirit of worship unto God, and without desire for the fruits thereof, the Chitta gets cleansed and purified; then, even the Pravritti Karmas which are otherwise binding get transmuted into liberating Nivritti Karmas and the bondage of actions gets snapped. Performance of actions in such a spirit and in conformity with one’s duities, in the spirit of Nishkamakarma, cleanses the mind and tears the veil of ignorance and the intellect gets purified. Then Karma gets transmuted into Karma Yoga, whereby it leads to the dawn of spiritual knowledge and liberation.
Nishkama Karmanushthana and Swadharmanushthana are the essence of Karma Yoga. What leads to success in this path is the conquest of one’s desire.
Chapter IV – Jnana Yoga
Path of Wisdom
A purified heart only can ascend to Truth. Wisdom (Atma Jnana) will dawn only in a purified heart. In this chapter, the glory of Jnana, its splendour and the Sadhanas for acquiring that supreme Jnana are taught Karma Yoga fructifies, and find its fulfiment in Jnana. Knowledge destroys all sins as well as all past Vasanas. Jnana is the means to the, – state of purity and perfection. For attaining it, the chief means are (i) Pranipata (surrender to Guru), (ii) Pariprasa (seeking repeated clarifications), (iii) Seva (service to Guru), (iv) Sraddha (firm and unwavering faith), (v) Tatparatwa (attachment to the divine), (vi) Jitendriyatwa (total self-control); this is what is taught in this chapter.
Chapter V – Karma Sanyasa Yoga
Renunciation of action
One who has attained Atma Jnana is a Jivan Mukta. The glorious traits and qualities of a Jivan Mukta are described in this chapter. Such a Jnani even though he may appear to be engaged in worldly activities, his limbs only will be acting and he will be just a pure detached witness; in otherwords, he is in an actionless state. He is really detached from the body; he is always in Atmic consciousness and is no longer under the thraldom of his body and mind. He is liberate even while in the body. Karma Sanyasa (renunciation of desires forfruits of actions) and Saakshee bhava are the Sadhanas to attain to this state.
Chapter VI – Dhyana Yoga
Yoga of meditation and self- control
One who has purified his mind through selfless activities and is freed for the thraldom of worldly desires has to practice Dhyana (meditation), for purification of his intellect and to ascend to self-realisation.
The detachment needed to take to meditation and the disciplines regarding food, Pranayama i.e., control of one’s breath, calming and, quietening the thought-flow in the mind, are taught in this chapter.