Major themes in the Gita
As mentioned previously, the Gita, in its 18 chapters and 700 verses, discusses many different concepts that can help develop a better understanding of our true nature and eventually lead to self-realization. Below I am presenting some of the key themes that are discussed in the Gita.
Actively resist evil
Lord Krishna tells Arjuna that he has to fight the war to root out evil in the form of the evil actions being done by the Kauravas. The Kauravas refused to play a fair game by not giving the Pandavas their fair share of the Kingdom when they returned from their 13-year long exile. The war became inevitable when all efforts to prevent the war and reach an amicable solution were thwarted by the Kauravas. Of course, Arjuna, in his weak moments decides to lay down the arms as he did not want to kill his own kith and kin. That is when Krishna tells Arjuna that it is his “dharma” to fight since the Kauravas represent evil in the society and thus must be rooted out. Here is Arjuna’s last effort to tell Krishna that there is no purpose served by fighting this war:
- I do not see that it would remove this sorrow that burns up my senses, even if I should attain prosperous and unrivalled dominion on earth or lordship over the gods. (2.8)
- Krishna’s immediate response: “You grieve for those who should not be grieved for; yet you speak words of wisdom. The wise grieve neither for the dead nor for the living. (2.11)
Concept of reincarnation and immortality of Self
Krishna starts out his discourse in the early part of Chapter 2 by emphasizing the eternal nature of the soul and the ephemeral nature of the human body. By killing his enemy, Arjuna will only be killing their physical body whereas their soul remains untainted. Below are a few verses that represent these ideas:
2.21 Whosoever knows It (the soul) to be indestructible, eternal, unborn and inexhaustible, how can he kill, O Arjuna, or cause to be killed?
2.22 Just as a man casts off worn-out clothes and puts on new ones, so also the embodied Self casts off worn-out bodies and enters others which are new.
2.24 This Self cannot be cut, burnt, wetted, nor dried up. It is eternal, all-pervading, stable, immovable, and ancient.
8.6 O son of Kunti, whichever entity one remembers at the time of death, he attains that very entity, having been always engrossed in its thought.
Stabilize the mind by overcoming desires
The topic of desire, lust, cravings etc. is talked about in many of the verses in the Gita. We are always drawn outward to the objects that are pleasing to the five senses. In the Yoga Sutras, Patanjali talks about the five kleshas – avidyā (ignorance), asmitā (ego), rāga (attachment), dveśa (aversion), abhiniveśa (fear of death). Because of ignorance, our ego becomes very powerful which makes us develop strong likes and dislikes for the objects that we experience through the five senses. Patanjali defines rāga and dveśa as follows:
- sukha-anuśayī rāgaḥ ॥2.7॥ “Attachment is that which follows identification with pleasurable experiences.”
- duḥkha-anuśayī dveṣaḥ ॥2.8॥ “Aversion is that which follows identification with painful experiences.”
Once we experience something pleasurable, we develop a liking for it and then we seek that experience over and over again. That is what creates a sense of lust or craving in our mind. Over time, the cravings get stronger, and the desires are never satiated. When we are strongly attached to something, we are constantly in fear of losing it. Similarly, when we have aversion to something, we have the fear of not being able to get rid of it. That is what leads to abhiniveśa which is a strong desire to cling to life and the ultimate fear of death.
Below I am providing a sample of some of the verses that talk about the concept of desire and all the damaging effects that it has on us.
2.62, 2.63 To a man dwelling on sense-objects, there arises attachment to them; form attachment arises desire, from desire arises anger; from anger there comes delusion; from delusion, the loss of memory; from the loss of memory, the destruction of discrimination; and destruction of discrimination leads to self-annihilation.
3.39 O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is insatiable as fire.
3.37 Lord Krishna said It is desire, it is anger, both born of the guna of Rajas, all-devouring, all-sinful; know this as the enemy here (in this world).
3.43 Thus, knowing that which is higher than the intellect (the Self) and restraining the self by the Self, O Arjuna, slay this enemy, which is in the form of lust, and is difficult to overcome.
5.22 Enjoyments that result from contact (with sense objects) are indeed the source of sorrow and have a beginning and an end. Therefore, O son of Kunti, the wise one does not delight in them.
16.21 Desire, anger and greed – these three represent the gateway to hell and can destroy the Self. Therefore, one should abandon these three.
Do your duty with non-attachment, without the sense of doer-ship
In Chapter 2, Krishna first introduces the concepts of Samkhya, also known as Jnana Yoga (yoga of knowledge/wisdom). The main theme therein is that the soul is eternal and cannot be destroyed. Later on in the chapter he switches the focus to Karma Yoga, the yoga of selfless action. Krishna, again, while describing the attributes of a sthitaprajna (person established in divine wisdom), talks about keeping the mind calm, controlling the five senses, and being fully established in the supreme Being. Arjuna gets obviously confused and asks Krishna:
3.1 Arjuna said If, O Krishna, you consider that Buddhi (knowledge) is superior to action, why are you entreating me to engage in this terrible deed (of killing my own people)?
Krishna tells Arjuna that both Samkhya (Jnana yoga) and karma yoga (yoga of action) lead to the same goal and thus should not be considered separate from each other. Karma yoga involves doing the action with a sense of non-attachment. One has to be non-attached from the purpose for which the action is performed, from the action itself and from the outcome of the action. We are driven to action by the three gunas (sattva, rajas, and tamas). Since our true identity is pure consciousness (soul), and the soul is not involved in any actions, we are not really the door of the action.
Below are a few verses that highlight these concepts:
3.19 Therefore without attachment do your work which ought to be done. For, a man who works without attachment attains to the Supreme.
3.27 Actions are being performed in every way by the Gunas of Prakriti. He whose nature is deluded by egoism, thinks, ‘I am the doer.’
5.7 He who follows the path of Karma Yoga and is pure in self (mind), who has subdued his self and has won over his senses and whose self has become the self of all beings, even while he is acting, he is untainted.
5.10 One who acts by dedicating all actions to Brahman (supreme consciousness) and by renouncing attachment to the actions or fruits thereof, he does not become polluted by sin, just as a lotus leaf is not tainted by water.
13.30 He who sees that all acts are done universally by Prakrti alone and likewise that the Self is not the doer, he indeed “sees”.
18.11 For, it is impossible for one who bears a body to abandon actions entirely. But he who gives up the fruits of actions, is called a man of renunciation.
Aspire to become “sthitaprajna” – a person firmly established in supreme, divine wisdom (2.54 – 2.72)
Towards the later part of the second chapter, Arjuna asks Krishna (2.54) about the characteristics of a person who is established in divine wisdom (sthitaprajna) – how does he speak, sit, walk etc.? From 2.55 to the end of the chapter (2.72), Krishna mentions several such characteristics. Below is a sample of verses listing these characteristics:
2.55 Lord Krishna said, O Arjuna, when a man completely gives up all the desires of the mind and is satisfied in the Self by the Self, then he is said to be one of steady wisdom.
2.60 The turbulent senses, O Arjuna, carry away forcibly the mind of even a wise man, though he is ever striving for self-control.
2.64 But the self-controlled man, while enjoying the sense objects, with the senses under restraint and free from attraction and repulsion, attains a peaceful state of mind.
2.71 The man who, abandoning all desires, abides without longing for enjoyment, free of ego and the sense of ‘I’ and ‘mine’, attains peace.
2.72 This is the Brahmic seat (eternal state), O son of Pritha. Having attained this state, one is not deluded. Being established therein, even at the end of life, one attains to oneness with Brahman.
Acknowledge presence of God in you and everything
Throughout the Gita, Krishna continues to emphasize that one should see the presence of God in himself as well as in every living or non-living entity. It is this deep sense of devotion and complete surrender that will lead one to final liberation.
6.30 He who sees Me everywhere and sees everything in Me, never becomes separated from Me, nor do I become separated from him.
8.22 That highest Purusha, O Arjuna, is attainable by unswerving devotion to Him alone within Whom all beings dwell and by Whom all this is pervaded.
10.20 O Arjuna, I am the Self residing in the hearts of all beings, and I am the beginning, the middle as well as the end of (all) beings.
Krishna, the incarnation of Supreme Being in human form
In the Mahabharata, Krishna is presented as a human being who has a kingdom, has a huge army, many wives and displays normal human traits. However, in the Bhagavad Gita he makes it clear that he, even though appearing in the human form, is in reality an incarnation of the supreme Self.
4.6 Though I am unborn, of imperishable nature, and though I am the Lord of all beings, yet, governing My own Nature, I am born by My own Maya.
4.7 Whenever there is a decline of Dharma (righteousness), O Arjuna, and uprising of Adharma (unrighteousness), then I incarnate Myself.
4.8 For the protection of the good, for the destruction of the wicked and for the establishment of righteousness, I am born in every age.
9.11 Fools disregard Me, clad in human form, not knowing My higher Being as the great Lord of (all) beings.
Daivi (divine) and asuri (demoniac) qualities
16.1 The Blessed Lord said Fearlessness, purity of heart, steadfastness in knowledge and Yoga, charity, control of the senses, sacrifice, study of scriptures, austerity and straightforwardness.
16.2 Non-injury, truth, freedom from anger, renunciation, tranquility of mind, non-slandering others, compassion to all beings, freedom from desire, gentleness, the sense of shame, freedom from fickleness;
16.3 Vigor, forgiveness, fortitude, purity, absence of hatred, absence of pride these belong to the one born for a divine state, O Arjuna.
16.4 Hypocrisy, arrogance and self-conceit, anger and also harshness and ignorance, belong to one who is born for a demoniacal state, O Partha (Arjuna).
16.5 The divine nature is deemed conducive to liberation, and the demoniacal to bondage. Grieve not, O Arjuna, thou art born with divine endowments.
Twenty virtues
In chapter 13, Krishna presents twenty values that are necessary for a spiritual seeker to gain knowledge of the pure Self. Of course, these same values will help even a non-seeker to lead a happy, stress-free life.
13.8 Humility, unpretentiousness, non-injury, forgiveness, uprightness, service of the teacher, purity, steadfastness, self-control.
13.9 Indifference to the objects of the senses and also absence of egoism; perception of (or reflection on) the evil in birth, death, old age, sickness and pain.
13.10 Non-attachment, non-identification of the Self with son, wife, home and the rest, and constant even-mindedness on the attainment of the desirable and the undesirable.
13.11 Unswerving devotion unto Me by the Yoga of non-separation, resort to solitary places, distaste for the society of men.
13.12 Constant contemplation on the knowledge pertaining to the self, reflection for the attainment of knowledge of the truth – this is declared to be knowledge, and what is contrary to it is ignorance.
Know the truth about the three Gunas
Samkhya philosophy, the oldest of the six philosophical systems in India, is given the credit for introducing the concept of the three gunas – sattva, rajas, and tamas. The three gunas are now an integral part of all the other five systems of philosophy. According to this philosophy, every entity in this material universe is a composite of these gunas. In its unmanifest form (Mula Prakriti), the three gunas are present in a balanced state. It is only when an imbalance among the three gunas is created does the evolution of the human being and all other aspects of the material universe are set to motion. The gunas play a very important role in the concepts presented in the Gita. One can think of the gunas as the psycho-physical energy threads that constitute material existence. These are the threads of reality that bind us to the world of change. All our actions, feelings and emotions are a result of the gunas being constantly in motion and vying to dominate each other.
The three gunas are mentioned in almost every chapter of the Gita. However, chapter 14 is totally devoted to a discussion of the gunas. Chapters 17 and 18 also have a strong component of the gunas.
Below are the verses that present a definition of the gunas in the Gita:
14.6 Sattva is pure, illuminating and free from sickness. It binds the soul through attachment with happiness and knowledge.
14.7 Rajas is full of passion and is born out of intense desire and attachment. It binds the soul through attachment with action.
14.8 Tamas is the darkness and the crudeness in man. It is born of ignorance and cause of delusion. It binds the soul through recklessness, laziness and sleep.
Even though our actions and thoughts are constantly driven by the gunas, the human goal is to transcend the influence of the three gunas.
14.24 One who is the same in pleasure and pain, who dwells in the Self, to whom a clod of earth, stone and gold are alike, who is the same to the dear and the unfriendly, who is firm, and to whom censure and praise are as one.
14.25 Who is the same in honor and dishonor, the same to friend and foe, abandoning all undertakings, he is said to have transcended the three gunas (guṇātīta).
Krishna also describes different types of activities that can be categorized based on the three gunas. Some of these activities mentioned are food, faith, charity, sacrifice, austerity etc. Below is a sample of a few of these verses.
17.8 The foods which increase life, purity, strength, health, joy and cheerfulness (good appetite), which are savory and smooth, substantial and agreeable, are dear to the Sattvic (pure) people.
17.10 That which is state, tasteless, putrid, rotten, refuse and impure, is the food liked by the Tamasic.
17.20 Gifts given with the feeling, that it is one’s own duty to give to one who makes no return, at the proper place and time to the deserving person – that is said to be Sattvika.
17.21 And, that gift which is given with a view to receive something in return, or looking for a reward, or reluctantly, is held to be Rajasic.
Concluding remarks
In this series of three articles, I have tried to present some of the key themes discussed in the Gita. Bhagavad Gita, as we know, is one of the most revered texts in India. It has a broad, universal appeal and can help us make our life’s journey much more meaningful, enjoyable and lead us in the direction of self-realization. One can think of the Gita as a combination of philosophy of life, human psychology, a guide for our spiritual journey and much more. In order to fully grasp the essence of the various concepts and themes presented therein, one needs to read the text over and over again. Every time you read the text, you will feel that you are learning something new and different from the same verses that you have read before. There is a vast resource of material available online as well as in the form of translations and commentaries by various authors. I strongly urge you to pick up a translation and start reading.
I would love to hear back from you with any feedback or comments that you may have.
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