Summary Overview of Bhagavad Gita As It Is
Observing the Armies on the Battlefield of Kurukshetra
The armies of Pandava's and Kaurava's have assembled at Kurukshetra. As Kurukshetra is dharmakshetra and Krishna is dharma personified, so the side, having Krishna with them will be victorious. Thus Duryodhana feels apprehensive due to the prowess of the Pandavas army. However, he pacifies himself by expressing the glories of his own army to his martial Guru Dronacarya. Thus starting with Bhishma, all warriors blow their conch shells to herald the beginning of the war. A ferocious uproar results, shattering the hearts of the Kurus.
Krishna is driving Arjuna's chariot. Unlike in other wars, Arjun wants to see the opponents more clearly so he orders Krishna, to drive his chariot into the middle of armies. The infallible Krishna become conquered by the devotion of Arjun. We all are the eternal servants of Krishna. Out of love for his devotees, Krsna accepts their service and derives pleasure by reciprocating with them in this way.
The mighty-armed Arjun, after seeing all his friends and relatives standing to fight with him, is filled with compassion for them. As Krishna wants to establish the 'paramapara' again by giving the message of the Bhagavad Gita, he bewilders Arjun with his Maya shakti(material energy). Thus by seeing his opponents, Arjun is overwhelmed with grief. Arjun experiences severe emotional reactions. His mouth dries (28), and his body shakes (29). Thus, he loses his interest in fighting and starts giving arguments against the war. He argues that if others are blinded by the selfish motive to gain a Kingdom, why should he also become 'blind'?
Arjun feels that no good could result from the war, as it is sinful to kill one's family, under any circumstance (36). He argues that how the war causes destruction and degradation to society. Arjun decides not to fight. Arjun exclaims that before engaging in this 'selfish act' (44), he would prefer to be killed by Duryodhan, unresisting.(45) Arjun casts his bow aside. Being overwhelmed by Krishna's illusory shakti, he becomes grief-stricken (46).
Chapter Two
Foundation of Knowledge
Srila Bhaktivinod Thakur has explained this chapter as the summary of Bhagavad Gita.
Hearing Arjun's confusion over fighting, Lord Krishna starts speaking. He chastises Arjun for keeping his thought for not fighting. Arjun restates his arguments in short, then admits his confusion and accepts Krishna as his spiritual master and surrenders to Him in need of wise guidance. Arjun's first difficulty in fighting this war was his compassion and affection for his Grandfather, Guru, and the family members who would fight against him. Krishna advises that compassion and affection must be guided by sastra.
Krishna takes the role of Arjun's teacher and starts speaking. "Those who are wise, lament neither for the living nor for dead. Everything is existing eternally. Although there is always some pain in losing loved ones, the wise undergo that pain with patience and tolerance. They push on without letting grief overwhelm and ruin their responsibilities." Krishna explains the fundamental distinction between the temporary material body and eternal spiritual soul. Soul is indestructible, immeasurable, unborn, and eternal.
While material body is just opposite. Soul simply accepts different material bodies for a temporary period. Every living entity begins without a material body and ends without a material body. Only in the middle duration it accept material bodies. Death is simply a change of body for the soul, like a change of clothes. We, the eternal spiritual soul, have no reason for having grief over death of the temporary body. The elements that form the body and life return to nature after death and again form another body, another life. As such, there is no cause for grief.
Krishna here reminds Arjun that happiness comes from the right action: duty. Arjun's duty as a Kshatriya (warrior), was to protect the virtuous. No unhappiness could arise from performing his duty, even if it involved fighting. Even if Arjun were to die in the war, he would attain heaven the reward of dutiful action . The results of wise action are imperishable, the wise therefore strive for wise action with unbroken determination. This ultimate goal, enlightenment, is best achieved by Wise Action (karma-yoga), in which one acts out of duty only, without personal attachment. This is real "yoga".
One can best act without personal attachment by acting for the pleasure of God. This frees one's actions from impurity and sin ("bad karma") [49]. It also frees one from material piety ("good karma"), and thus grants true liberation [51]. In this liberated state, the intelligence becomes indifferent to all material desires and hates, and remains fixed in self-realization.
In this chapter, Lord discussed Karma, Jnana Yoga with a glimpse of Bhakti yoga. Lord explains the nature of devotional service. Only a man of small knowledge follows the rituals of Vedas to get results for a sense of gratification. All the purposes of Vedas can be served by serving the Lord and by self-realization. If one does not fix his mind upon God, it will become fixed on sense objects, which leads, step by step, to illusion.
While answering Arjun's question on the nature of devotees, Lord explains, that the devotees are free from the desire to enjoy the senses, have a steady mind, indifferent to good & evil, and Have taste for devotional activities, control the senses by engaging them in the devotional activities. One who is not connected with the supreme or not doing a devotional activity can not have a steady mind or peace. Peace comes only to those who give up the motivations of false ego .
In the commentary on Bhagavad Gita, Srila Prabhupad has given some guidelines for the devotional service.
1. Take shelter of a bonafide spiritual master.
Srila Bhaktivinod Thakur has explained this chapter as the summary of Bhagavad Gita.
Hearing Arjun's confusion over fighting, Lord Krishna starts speaking. He chastises Arjun for keeping his thought for not fighting. Arjun restates his arguments in short, then admits his confusion and accepts Krishna as his spiritual master and surrenders to Him in need of wise guidance. Arjun's first difficulty in fighting this war was his compassion and affection for his Grandfather, Guru, and the family members who would fight against him. Krishna advises that compassion and affection must be guided by sastra.
Krishna takes the role of Arjun's teacher and starts speaking. "Those who are wise, lament neither for the living nor for dead. Everything is existing eternally. Although there is always some pain in losing loved ones, the wise undergo that pain with patience and tolerance. They push on without letting grief overwhelm and ruin their responsibilities." Krishna explains the fundamental distinction between the temporary material body and eternal spiritual soul. Soul is indestructible, immeasurable, unborn, and eternal.
While material body is just opposite. Soul simply accepts different material bodies for a temporary period. Every living entity begins without a material body and ends without a material body. Only in the middle duration it accept material bodies. Death is simply a change of body for the soul, like a change of clothes. We, the eternal spiritual soul, have no reason for having grief over death of the temporary body. The elements that form the body and life return to nature after death and again form another body, another life. As such, there is no cause for grief.
Krishna here reminds Arjun that happiness comes from the right action: duty. Arjun's duty as a Kshatriya (warrior), was to protect the virtuous. No unhappiness could arise from performing his duty, even if it involved fighting. Even if Arjun were to die in the war, he would attain heaven the reward of dutiful action . The results of wise action are imperishable, the wise therefore strive for wise action with unbroken determination. This ultimate goal, enlightenment, is best achieved by Wise Action (karma-yoga), in which one acts out of duty only, without personal attachment. This is real "yoga".
One can best act without personal attachment by acting for the pleasure of God. This frees one's actions from impurity and sin ("bad karma") [49]. It also frees one from material piety ("good karma"), and thus grants true liberation [51]. In this liberated state, the intelligence becomes indifferent to all material desires and hates, and remains fixed in self-realization.
In this chapter, Lord discussed Karma, Jnana Yoga with a glimpse of Bhakti yoga. Lord explains the nature of devotional service. Only a man of small knowledge follows the rituals of Vedas to get results for a sense of gratification. All the purposes of Vedas can be served by serving the Lord and by self-realization. If one does not fix his mind upon God, it will become fixed on sense objects, which leads, step by step, to illusion.
While answering Arjun's question on the nature of devotees, Lord explains, that the devotees are free from the desire to enjoy the senses, have a steady mind, indifferent to good & evil, and Have taste for devotional activities, control the senses by engaging them in the devotional activities. One who is not connected with the supreme or not doing a devotional activity can not have a steady mind or peace. Peace comes only to those who give up the motivations of false ego .
In the commentary on Bhagavad Gita, Srila Prabhupad has given some guidelines for the devotional service.
1. Take shelter of a bonafide spiritual master.
2. Receive initiation ( diksha) from the spiritual master.
3. Serve the spiritual master.
4. Inquire & learn from a spiritual master
5. Follow the footstep of holy persons devoted to the transcendental loving service of the Lord.
6. Prepare to give up all kinds of enjoyment & miseries for the satisfaction of Krishna.
7. Live in a place where Krishna had his pastimes.
8. Be satisfied by whatever is sent by Krishna for the maintenance of body and hanker for no more.
9. Observe fasting on Ekadasi day.
10. Show respect to devotees, cows & sacred trees.
Chapter Three
Chapter Three
The matter of Karma-yoga, or the Discharge of One's Prescribed Duty in Krishna Consciousness
This Third Chapter of the Bhagavad-gita is conclusively directed to Krishna consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness the ultimate end.
Arjuna asks Krishna to make it more clear whether He wants him to fight or to renunciate. In the reply Krishna explains that everyone has to engage himself in some sort of work according to his qualities and his mood. Work done can either cause bondage to the material world or it can liberate one. One may not give up work and prescribed duties all of a sudden; but by gradually developing Krishna consciousness, one can be situated in a transcendental position without being influenced by the material senses and the mind-by steady intelligence directed toward one's pure identity.
In order to acknowledge the supply of our material necessities, one should perform sacrifices to please demigods. If less intelligent persons is attached to fruitive results of action, the learned person should engage them in Vedic rituals, so that they can gradually develop devotion. Devotees of the Lord are free from this ritualistic activity? Vishnu is the supreme enjoyer of sacrifice. So they offer everything to him. Such self-realized souls have no duty. They, without being attached to the fruit of their activities, act as a matter of duty and attain the Supreme. One should surrender all of his fruitive results to Krishna and engage in his duties with full knowledge of Krishna. One should also set an example by doing so. There is no duty prescribed for the Lord, however, performs duties that are not averse to scripture injunction.
This Third Chapter of the Bhagavad-gita is conclusively directed to Krishna consciousness by knowing oneself as the eternal servitor of the Supreme Personality of Godhead, without considering impersonal voidness the ultimate end.
Arjuna asks Krishna to make it more clear whether He wants him to fight or to renunciate. In the reply Krishna explains that everyone has to engage himself in some sort of work according to his qualities and his mood. Work done can either cause bondage to the material world or it can liberate one. One may not give up work and prescribed duties all of a sudden; but by gradually developing Krishna consciousness, one can be situated in a transcendental position without being influenced by the material senses and the mind-by steady intelligence directed toward one's pure identity.
In order to acknowledge the supply of our material necessities, one should perform sacrifices to please demigods. If less intelligent persons is attached to fruitive results of action, the learned person should engage them in Vedic rituals, so that they can gradually develop devotion. Devotees of the Lord are free from this ritualistic activity? Vishnu is the supreme enjoyer of sacrifice. So they offer everything to him. Such self-realized souls have no duty. They, without being attached to the fruit of their activities, act as a matter of duty and attain the Supreme. One should surrender all of his fruitive results to Krishna and engage in his duties with full knowledge of Krishna. One should also set an example by doing so. There is no duty prescribed for the Lord, however, performs duties that are not averse to scripture injunction.
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