Bhagavadgita was a field of war which is conspicuous in its occurrence in the context of the Mahabharata. As we have observed earlier, the Bhagavadgita does not intend telling us a story for entertaining our leisure hours but to give a permanent message for the salvation of the soul of the human being. That is why it is called a Yoga Shastra or a scripture of yoga. Whatever is said in this scripture is a sermon on the practice of yoga, and the necessity for the teaching arises on account of a conflict in which one finds oneself at any given moment of time in ones life; and the whole of the Mahabharata is a story of conflict. We would gradually realise that the practice of yoga resolves itself into a simple system of the overcoming and the balancing of forces for the purpose of resolving all conflicts. THE SPIRIT :- The setting of the occasion of the Gita, the context of the delivery of the gospel, is the human situation, which I tried to liken to the atmosphere of a battle-field, an air of war, conflict and confrontation, to be expected at every step, every moment of time,
and under every circumstance. The structure of
the universe appears to be such that it faces us as a complex of various layers of conflict which we are supposed to overcome and which are known as achievements in life. A particular context or situation has an opposing or conflicting context or situation. If this opposition were not to be there staring at every given occasion in life, there would not be any impulse to action. There would be no necessity for any activity. There would be no such thing as achievement.
OF HUMAN BEINGS:-Member of society to
carry out their functions and responsibilities in their
respective stage of life Here Lord Krishna categorically and comprehensively explains how it is the duty of each and every according to the rules and regulations of the society in which one lives. Further the Lord explains why such duties must be performed, what benefit is gained by performing them, what harm is caused by not performing them. Plus what actions lead to bondage and what actions lead to salvation. THE STRUGGLE FOR THE INFINITE:Bhagavadgita teachings, its ethical principles, its ultimate aims, are all of such a nature that it
is difficult to accommodate them into the
normal thinking of the human being living in a world of desires, ambitions, prejudices and traditional routines of various types, all which are cut at the very root by the altogether different outlook of life which the Bhagavadgita presents. The more we begin to ponder over its message, the more would we find it difficult to make it a guideline for our day-to-day life, though its purpose is nothing but that . The arguments of Arjuna in the first chapter are our arguments. The logic of the human mind takes this body as a final reality and everything connected with it as equally real, and the reports of the senses as wholly valid. The senses, the understanding and the logical reason are the apparatus of our knowledge in this world. THE MORTAL AND THE IMMORTAL: The First Chapter of the Bhagavadgita pinpoints the basic difficulties which a spiritual seeker may face in the long run, in spite of the preparations that he might have made with all his logical conclusions and sincerity of purpose. In the earlier stages of our aspirations we do not fully realise the problems that are hidden deep, invisibly beneath the outer layers of our personality, not directly connected with our
daily life. We have an unconscious personality
apart from the conscious one limited to this bodily existence, and this unconscious level of ours is larger in its content than the little expression of it we visualize outside as the body and its sensory relations. There are fears of various types which keep us secretly unhappy, and many of the activities of life in the conscious level are attempts to brush aside these fears; and then we imagine that they do not exist at all. We occupy ourselves so busily with works of various types as a kind of outlet or counteracting power against these fears, usually known in the language of psychology as defense mechanisms. We protect ourselves by certain psychic mechanisms which we have formed within ourselves as a kind of selfdeception, we may say, finally. THE MEANING OF DUTY: - There is an objective universe, no doubt. The world appears to be outside us, and the objectivity of the event is also something that has to be taken into consideration. But we, as subjects, take part in the event that appears to be objective. Inasmuch as we, as subjects, participate in the objectivity of the event, there is also a subjective aspect of the event. So, no event or circumstance is wholly objective, nor
can it be said to be wholly subjective. There is
an intermingling of the outer and the inner, the objective and the subjective in the occurrence of any event. There is also a transcendent meaning inherent in the occurrence of anything. It is not merely the world and the individual that react upon each other; there is a final deciding factor which requires the objective and the subjective aspects to react in that manner. THE NATURE OF RIGHT UNDERSTANDING:- The dejection, or the mood of melancholy in which the representative man, Arjuna, found himself, has been described as a spiritual condition. That is why even the so-called dejection is regarded as a part of yoga. It is not a morbid condition of negativity or an earth-bound attitude, but a necessary condition of positivity in its most initial stage, the task which a spiritual seeker has to take upon himself when he girds up his loins to encounter the universal Reality. The darkness which one faces at the outset is the cumulative effect of the tremendous inward preparation which has already been made through the earlier stages of self-investigation, study and reception of knowledge from various avenues in the world.
THE YOGA OF ACTION: - The famous
doctrine of karma yoga is the theme of the Third Chapter of the Bhagavadgita. This is one of the most difficult sections in the whole text and a very important one which provides the key to an understanding of the basic principles of the whole message. It was stated earlier that action should be grounded in understanding. There is no such thing as doing nothing, because of a very important reason, viz., the activity of the universe. The universe is ever active, and it can never be inactive. A person, any individual, anything for the matter of that, which is a part of the universe, has no freedom to maintain an independence over the prescriptions of cosmic laws. THE DIVINE INCARNATION AND GOD ORIENTED ACTIVITY: - It was told us that desire is the obstacle, and it is again told that desires are so powerful that they cannot be easily subdued unless we resort to the Atman, the great Reality. The Omniscience and Omnipotence of God are of such a nature that we as units inextricably involved in the Being of God will have the occasion to receive His Grace, for God moves in this world in the form
of His Incarnations, manifestations,
expressions, functions and activities. There is a great truth behind the working of things, which is more incomprehensible than what is available to our understanding. We may rack our heads and try to understand the mysteries of things, and find that everything is a hopeless affair. We can understand nothing, finally. Yes, this may be true when we view things from one aspect, but there is another aspect; which is equally important, if not more important than the other one, viz., the power of God which surpasses the force of anything in the world. FORMS OF SACRIFICE AND CONCENTRATION:- Any sacrifice is also yoga, because sacrifice means a parting of ones own self in some measure in the direction of the achievement of a larger Self, so that in every form of sacrifice a lower form of self is surrendered or sacrificed to a higher form of Self. Whenever the mind fixes its attention on something other than itself, which is supposed to be wider in its comprehension than the contemplating mind or the self, that process is to be regarded as a sacrifice. A lower principle has to be sacrificed for the sake of a higher principle. Contemplation on a Deity, as we conceive it, is the aim of religion, wherein
the surrender of oneself in such contemplation
is implied. This is one kind of sacrifice, a religious performance, and it is yoga, because it is the union of the lower with the higher by means of adoration. THE YOGA OF MEDITATION:- The Yoga of Meditation is the subject of the Sixth Chapter of the Bhagavad-Gitadhyana-yoga, as it is called .We have noticed that, for purposes of meditation, a convenient place, free from distractions, is necessary. The time that we choose for meditation, also, is to be such that it should not have the background of any engagement or activity which may distract the attention of the mind from the goal of meditation. A suitable place, a suitable time these two are very important prerequisites. But more important, perhaps, than place and time is the preparedness of the mind. The mind should be eager to sit for meditation and it should not feel any kind of compulsion. We do not sit for meditation merely because in our daily routine it is the time allotted for meditation; that would be something like going for lunch at noon, even if we are not hungry, merely because noon is prescribed as the time for lunch. It is not the time, but the need that is important. If the mind does not feel the need for meditation, a mere prescription of place
and time will not be of much benefit. Most
people feel a difficulty in getting any kind of satisfactory result, because the mind is not prepared.
GOD AND THE UNIVERSE: - Very few will
be inclined to turn to God. Most people are distracted in the direction of the objects of the senses. People are in search of satisfaction which is empirical, physical and egoistic. The bliss of God is not the concern of the ordinary man, it is impossible even for thinking and understanding. Not many have this endowment by which the mind will agree to turn to God in his reality. But even among those who are truly aspiring for the realization of God, only some will really succeed in the attempt. It does not mean that everyone who files an application will be chosen, because success in this path of the Spirit is hard to attain in the case of the individual who is lodged in the body and limited to the empirical categories of the mind. With this cautious introduction the Teacher of the Bhagavadgita takes us to a picture of the cosmos which is concisely explained in a few words. The whole universe is constituted of the five Elements and certain phases of the universal consciousness, the Elements being grosser than the latterearth, water, fire, air and etherthe Mind, Intellect, Ego. And here
the teaching resembles to a large extent the
cosmological explanation offered by the Samkhya system. We have touched upon this theme earlier on some occasion.