Bhagavad Gita | The Essence of Vedanta Vedanta Society, San Francisco

Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.

Gunas are not visible and cannot be physically verified. We can infer which guna is predominant in a person by observing his external temperament. A sattvic person is calm and serene even in difficult situations. A rajasic person is swayed by his circumstances. A tamasic person is dull and non-responsive., not understanding what is happening around him.

The 20th, 21st and 22nd verses discuss the three levels of refinement of knowledge - sattvik, rajasik and tamasic. They discuss how people with these three gunas comprehend different situations.

The 20th verse describes the Sattvik nature of knowledge. “That knowledge by which one sees the one supreme reality which is immanent, which is all-pervading, which remains the same without division, which is the indweller in every being, is Sattvik knowledge.”

The person endowed with sattvik knowledge sees unity and oneness behind diversity. He sees humanity as one spiritual family. Even when perceiving the differences in the world, he keeps in mind the presence of the divine as the unifying factor everywhere.

This was the central theme of Swami Vivekananda’s talk in Chicago in 1983 at the Parliament of 
Religions. He emphasized the spiritual unity and oneness of creation.

21st verse: “That knowledge by which one sees everything as different from everything else, by which one sees certain people as eternally good and certain people as eternally bad, is Rajasik knowledge.”

The sattvik person also sees the differences, but he understands that the differences are not eternal. They are due to different temperaments driven by the three gunas. Behind them, he sees the unifying divine reality. The rajasik person sees the differences as eternal.

Sri Ramakrishna and Jesus Christ were born in two different cultures, spoke different languages, wore different types of dresses and used different parables. But behind these differences, there was unity at the spiritual level. The rajasic person overlooks the unifying principle and focuses on the differences. The sattvik person focuses on the unity. It is a matter of our spiritual evolution.,

22nd verse: “There are people who may have a small, petty idea, which may be irrational, but still they believe in that idea as being very great and are attached to it, and they think everyone should accept that idea, even though the idea is tribalistic and not humanistic – the knowledge of such people is Tamasik.”

The 23rd, 24th and 25th verses discuss the three levels of refinement of actions - sattvik, rajasik and tamasic. The way we act and perform our responsibilities is also a sign of spiritual growth.

Shankaracharya says in his commentaries: “The same divine principle is present in all living beings. It is called Atman. The way the Atman functions could be different from person to person, but the same Atman is present in all, as it is all-pervading. The differences in human emotions and feelings reflects in the way we deal with others.”

For example, in the 20th verse of the 17th chapter, Lord Krishna describes the sattvik level of charity. “Charity done with the attitude “It is my duty to help this person”, done in the right manner without any expectation of return, given to someone who is in need of it, who will use it for constructive purpose, and done at the right place and time – such charity is Sattvik.”

In the 22nd verse of the 17th chapter, Lord Krishna says: “Charity done at the wrong place, at the wrong time, or to unworthy person or without regard for rules and etiquette – such charity is...

The 13th, 14th and 15th verses discuss the five factors involved in any kind of activity.

14th verse: “In any activity, there are five factors involved. (1) adhiṣhṭhānam – The body-mind-complex, which is the basis of all actions. (2) kartā – the agent of action, which is the jivatma. (3) karaṇam – Different instruments of action, such as the senses of perception and action. (4) pṛithak cheṣhṭāḥ - Different gestures and body movement. (5) daivam – the unknown factor in all activity, which is beyond human grasp.

In laboratory science experiments, we can predict the result. But life is beyond human calculations. In life, there is Daivam - an unknown, unpredictable factor that makes life beautiful and worth living.

Take the example of aa very successful entrepreneur. In the beginning itself, if he is aware of all the difficulties he has to face in the journey, he may never embark on the journey. The unknown factor and the optimism that the next step may be easier keeps him going.

The basis of Daivam is in the law of karma and the doctrine of reincarnation. Daivam is constituted by our own karmas over many life cycles.

Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. These Samskaras form our character and determine further actions and influence Daivam (the unknown factor).
Positive daivam can be generated by doing unselfish, noble activities, reading of scriptures and through holy associations.

15th verse: “Whatever action we perform with our body, speech and mind – whether it be a right or wrong action, these five factors are involved in those action.”

An action is good if it produces positive daivam. Its opposite is bad action. The 42nd verse of the 18th chapter describe the characteristics of a person who is inclined to do the right action – withdrawing the mind from temptations, sense control, focused on noble causes, internal and external purity, straightforwardness, learn what is worth learning form the empirical world, strong belief that wrong actions do not help in the future.

16th verse: “Those who are with an unrefined intellect and mind identify with the body and have a strong sense of doer ship. They think: “My atma is my body. I should give as much pleasure to this body. They do not understand the daivam aspect.”

This verse is a reference to Charvakas, the school of Indian materialism. They taught: “Might is right. We should not believe what we cannot see with our own eyes. Live in the present - don’t think of yesterday or tomorrow. Don’t think of anything other than giving pleasure to this body.”

The true interpretation of “Living in the present” is grounded in the fundamental impermanence of the empirical world. Due to this impermanence, we should focus on the right actions in the present but with a sense of detachment.

17th verse: “Those whose mind, body, thoughts are refined by listening to spiritual instructions, they are free from the sense of doer ship. They think: “I am not this body. There is a divine element within me.”

18th verse: “Knowledge, the known and the knower – these are the three factors that prompt action. The instrument of action, the action itself and the doer – these are the three constituents of action.”

Any activity is prompted by three factors – the knower, what is to be known and the act of knowing. For example, when one meditates, there are three factors: (1) Dhyata – the one who meditates (2) Dhyeya – the object of meditation and (3) Dhyanam – the act of meditation.

In the 19th verse, Lord Krishna states that knowledge, action and doer have three levels of refinement – sattvik, rajasik and tamasik.

The 20th verse describes the Sattvik nature of knowledge. “That knowledge by which one sees the...

5th verse: “The three virtues of Yajna, dana and tapah should not be given up. These three virtues become natural to the enlightened and become the means to those aspiring to be enlightened.”

6th verse: “Yajna, dana and tapah should be performed giving up our attachment to the results and our selfish desire to enjoy the results of the work.”

Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness, for the good of others, and as an offering to God. Dana refers to any act of compassion, kindness and charity meant to help others. Tapah means austerity, activities that we do with the mind and senses focused on a single purpose.

The panchamahayajna should be performed by everyone. These five yajnas are:
Brahma Yajna – We perform this yajna when we discuss great ideas and spread the noble idea of spiritual universalism. This is the way we pay back to ancient sages.

Pitri Yajna – We perform this yajna when we do rituals to preserve the sacred memory of our ancestors. When we are grateful to our ancestors, we will be able to transmit their values to the next generation. This is the way we pay back to our ancestors.

Deva yajna – We perform this yajna when we preserve the memory of divine beings (devas).
Bhuta yajna – We perform this yajna when we take care of other living beings (such as animals), nature and earth. We should look upon ourselves as guests of earth, not masters of earth. We should be kind and compassionate to other beings.

Nara Yajna - We perform this yajna when we show hospitality to fellow human beings.
The panchamahayajna should be practiced by everyone. They are natural to the enlightened. For others, it is a means to get enlightenment.

The 4th, 7th, 8th, and 9th verses describe the three forms of tyagas. Of these three, only one is ideal (verse 9) – the other two are not desirable.

4th verse: “Relinquishment is of three types – sattvik, rajasik and tamasik.”

The 8th verse describes the worst form of tyaga, which is rajasik. “There are a set of people who find work difficult or painful. They provide false justifications for not taking up the tasks that they are expected to do. Then they boast in front of others that they have relinquished.”
The 7th verse explains tamasik tyaga. “Those who give up because they are under the wrong notion, who imagine that they can live in peace and meditative mood by running away from their duties and obligations, their relinquishment is tamasik.”

The 9th verse describes the ideal way of tyaga. “Those who do not give up work, who perform the actions enjoined by the scriptures, but who mentally renounce the fruits of the work, their tyaga is sattvik.”

Our focus should not be on karma-tyaga. Instead, it should be on karma-phala-tyaga. We do not give up work; we transcend work.

Giving up work is easy – a lazy person can do it. It is more difficult to do all our duties with full efficiency but without any selfish desire and attachment to the results. Selfish attachment is the most difficult to renounce. Mystics and great spiritual men were always active but had no selfish attachment to results.

We can never run away from our core duties and responsibilities. They will follow us. Even if we are physically lazy, the mind will not stay inactive. In fact, people may feel more tired sitting quiet. The best way is to change our perspective towards work, as a sattvik person does. Then work won’t bother us.

There is an earlier verse in the Gita which compares two brothers. Both work with equal efficiency and are successful. However, one is not attached to success while the other is attached. The former practices the ideal of renunciation and is contented. The other sways between happiness and unhappiness.

When we carry a heavy weight on our head, we feel it. However, if a...

Title: Yajna, Dana and Tapah Should Not be Given Up

18th Chapter: verse 3, 4, 5, 6, 7

3rd verse: “According to Samkhya philosophy, all actions should be given up. According to Mimamsa philosophy, performance of Yajna, dana and tapah should not be given up.”
According to Kapila and Samkhya philosophy, every action is mixed with some imperfection and, therefore, it should be given up. Mimamsa philosophy upholds the views of the vedas and says that Yajna, dana and tapah – activities which serve the good of others – should not be given up.

Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness, for the good of others, and as an offering to God. Dana refers to any act of compassion, kindness and charity meant to help others. Tapah means austerity, activities that we do with the mind and senses focused on a single purpose.

The 4th verse is a response from Lord Krishna to a request that Arjuna makes in the 7th verse of the 2nd chapter. There Arjuna expresses his helplessness and asks Lord Krishna to tell him what he should do. He surrenders himself to the will of the Lord (prapannam).

If a glass is half full of water and we pour milk in it, it will only have 50% milk. However, if we empty the glass and then pour milk, it will have 100% milk. Similarly, when we empty our mind and surrender to God, the mind can then be filled with the pure milk of God’s grace.

Those who have completely surrendered to God or who have reached the highest spiritual enlightenment, they live in constant communion with God and do not have to worry about dos and don’ts. It is impossible for them to do anything wrong. They are like a pencil which does not assert its independence and only operates as a tool in the master’s hands.

Those who have not reached the highest level have to be reminded of moral values such as truthfulness, non-stealing, practicing unselfishness, and so on. According to Shankaracharya, whenever scriptures describe characteristics of an enlightened person, these characteristics constitute the road by which we should travel to reach the goal that the enlightened person has reached.

5th verse: “The three virtues of Yajna, dana and tapah should not be given up. These three virtues become natural to the enlightened and become the means to those aspiring to be enlightened.”

The panchamahayajna should be performed by everyone. These five yajnas are:

Brahma Yajna – We perform this yajna when we discuss great ideas and spread the noble idea of spiritual universalism. This is the way we pay back to ancient sages.

Pitri Yajna – We perform this yajna when we do rituals to preserve the sacred memory of our ancestors. When we are grateful to our ancestors, we will be able to transmit their values to the next generation. This is the way we pay back to our ancestors.

Deva yajna – We perform this yajna when we preserve the memory of divine beings (devas).

Bhuta yajna – We perform this yajna when we take care of other living beings (such as animals), nature and earth. We should look upon ourselves as guests of earth, not masters of earth. We should be kind and compassionate to other beings.

Nara Yajna - We perform this yajna when we show hospitality to fellow human beings.

The panchamahayajna should be practiced by everyone. They are natural to the enlightened. For others, it is a means to get enlightenment.

In the Vishnu Purana, there is a verse, which says: “Those who give up their own Swakarma and Swadharma, who do not take care of their parents and elders, who are cruel to other beings, who treat ancient tradition with a sense of indifference, who break the principles of panchamahayajna, such people are fools as their prayers won’t be taken seriously by God.”

6th verse: “Yajna, dana and tapah should be performed giving...

The 18th chapter is the longest and is about moksha-sannyasa-yoga. It is also considered as a condensation of the previous 17 chapters.

Moksha represents the highest value in human existence and means liberation from the bondage of samsara. Sannyasa means giving up the feeling up doer-ship and the renouncement of ego.

According to Hindu tradition, four values guide human life – dharma, artha, kama, and moksha. Kama represents our desires, what we want to achieve. Artha represents the means to achieve those goals. Dharma represents a set of moral disciplines that guide and regulate our pursuit of artha and kama.

When we do not violate the path of dharma, then we can focus on something higher than artha and kama. That gives a new meaning to life. Life becomes more livable and enjoyable.
The realization of the imperfections of worldly enjoyments brings about the pursuit of something higher and transcendental. This divine discontent is called Parinama Dukha, and it is the springboard of spiritual wisdom.

These are two stages in our pursuit of the transcendental. First stage is one where we use the higher transcendental value to guide our daily life. At a higher stage, we attain the higher transcendental value and become a mendicant.

It is important to understand that in Gita, the principles of dharma, artha, kama, and moksha are primarily meant to be applied at an individual level (not at a macro, society level), for one’s own spiritual development in everyday life.

In Hindu tradition, there is a method of understanding the central theme of a book, which is comprised of six elements: Upakrama-Upasamhara (commencement, conclusion), Abhyasa (practice or reiteration), Apurvata (novelty), Phalam (practical utility), Arthavada (glorifying statement) and Upapatti (logical analysis).

Upakrama-Upasamhara – Normally, the beginning and conclusion should be the same. Gita does not begin with a focus on action It starts with Arjuna’s dilemma, which was due to ignorance. When this ignorance was removed through knowledge, he became a man of action. Arjuna’s last statement in the Gita is: “I am now free of all doubts. I shall act according to your instructions.”

Abhyasa – Gita repeatedly talks about efficiency, detachment, bhakti, and karma yoga. It emphasizes that jnanam is necessary to be active in an intelligent manner.
Apurvata – If something is stated in Gita but is not stated elsewhere, then it must be the central theme of Gita.

Arthavada - Gita ends with the glorifying verse: “Wherever the ideals of action and contemplation are present, there will be victory, prosperity, justice and stability of life.” This verse is a condensation of the 18th chapter.

Upapatti – Gita gives a logical analysis to drive the idea: “Live in this world, work for prosperity, but know that this alone will not bring lasting peace and happiness.”
The central theme of Gita combines the four values of dharma, artha, kama and moksha.

Based on dharma, we should live in this world. Over time, we realize the true status we should give to worldly life and start thinking of higher transcendental values.

3rd verse: “According to scholars and sages, performance of Yajna, dana and tapah should not be given up.”

Sannyasa does not mean being physically inactive. Lord Krishna states in the 3rd chapter: “A person who thinks who is active without the idea of yajna, that person gets bound to this world.” Yajna refers to any noble, unselfish activity done for the good of others and as an offering to God – activities done as yajna don’t lead to bondage. In the same chapter, Lord Krishna gives a warning: “A person who deliberately gives up his duties and imagines that he is going towards moksha, he is a hypocrite.” All great spiritual men of the word, such as Shankaracharya, were active.

The status of householder...

The 18th chapter is the longest and is about moksha-sannyasa-yoga. It is also considered as a summary of the previous 17 chapters.

Moksha means liberation from the bondage of samsara. In modern times, it can be interpreted as liberation from utilitarian values, ultimately reaching a state where we stop searching for continuous happiness, and where we don’t suffer from the ups and downs of life.

Sannyasa means giving up the feeling up doer-ship and the renouncement of ego.
The chapter starts in the first verse with a question from Arjuna. He asks: “What is the nature of Sannyasa and Tyaga? I want to know the distinction between the two.”

In previous four chapters, Lord Krishna taught Arjuna that one should give up activities that are rajasic or tamasic in nature and evolve towards sattvic activities. Lord Krishna also says in the 8th verse of the 3rd chapter: “No one can escape the need for action. It is impossible to be in a state of inaction.” So, one the one hand, Lord Krishna says that action is inescapable. On the other hand, he says that one should perform sattvic activities only without desire for results, and one should give up other activities. Arjuna’s question is rooted in his confusion as to what actions should be performed.

In Hindu tradition, two underlying principles guide human life.
The first principle is that every person has to go through four stages of life: Brahmacharya (student), Grhastha (householder), Vanaprastha (forest hermitage) and Sannyasa (renunciate). Manu Smriti says that Grhastha ashrama supports all the other three stages of human life. There is also another verse which says that when one sees the face of his grandchild, when his face begins to wrinkle and when his hair begins to turn grey, he should retire to a life of hermitage. It may take several life cycles for one to reach the stage of sannyasa.

The second principle is the division of society based on people’s innate spiritual qualities (gunas) and their actions (karmas). The four groups for conduct of duties are: (1) Brahmana (2) Kshatriya (3) Vaishya (4) Sudra. The groups should not be seen as higher or lower. Rather, it is a system to analyze people based on natural temperaments.
Those who take to Sannyasa give up all activities related to worldly desire. They only undertake activities that are for the good of others and that have no selfish motive.
According to Yamunacharya, who wrote Gitartha Sangraha, the central teaching of the 18th chapter is: “Whatever we do according to the principles laid down by ancient spiritual teachers is appropriate. Whatever we do that is against these principles is inappropriate.” The essence of this statement is to progress in spiritual life by practicing our everyday activities with a sattvic attitude and giving up our sense of doer-ship – “God is acting, I am not acting.”

1st verse: Arjuna asks: “I want to know the meaning of Sannyasa and Tyaga.”

2nd verse: Lord Krishna answers: Tyaga means giving up the desire for results. Sannyasa means giving up all activities motivated by selfish desire.”

There are two levels of Sannyasa. The primary is Mukhya sannyasa, where one takes to sannyasa because of one’s natural evolution. The secondary is Gauna sannyasa, where one is ordained into sannyasa by an institution.

There is a statement in one of the Upanishads: “When a person wants to become a monk, at that very moment, he should become a monk.” It may happen at an early age, as was the case with Shankaracharya, or it may happen at old age. The split second that one develops an intense conviction that the world is transient, at that moment he should quit the world. This is the ideal concept of sannyasa and is called Mukhya sannyasa. Buddha’s case is an example of Mukhya sannyasa.

If a person has studied scriptures and takes sannyasa as part of an institution without full...