Gita Commentary On Intellect
/Commentary to the Bhagavad GitaCommentary to the Bhagavad GitaThe Teachings of Krishna can be subdivided into three components: ontological, ethical, psychoenergetical (the latter is related to man’s development within Raja Yoga and Buddhi Yoga).It corresponds to the three components of man’s spiritual development — intellectual, ethical, and psychoenergetical.Let us consider each of them separately. Ontological Aspect of Krishna’s TeachingsFrom the ontological point of view, the gives complete and clear answers to the main questions of philosophy:a) what is God,b) what is man,c) what is the meaning of human life and how we should live on the Earth.The Bhagavad Gita considers God in the following Aspects: Ishvara, Absolute, Brahman, and Avatar.In other languages, Ishvara is called the Heavenly Father, God-the-Father, Jehovah, Allah, Tao, Primordial Consciousness. Ancient Slavs called Him Svarog. Ishvara is also the Highest Teacher and the Goal of every one of us.The second aspect of the word God is the Absolute or Everything, that is the Creator existing as one with His multidimensional Creation.The Evolution of the Absolute goes on in cycles, which are called Manvantaras. A Manvantara consists of a Kalpa (Day of Brahman) and a Pralaya (Night of Brahman). Each Kalpa begins with the creation of the world and ends with the end of the world.
The meaning of such cyclic recurrence consists in creation of new conditions for continuation of the universal Evolution of Consciousness (the Evolution of the Absolute).The third Aspect of God is Brahman, Who is also called the Holy Spirit. This is a collective name for all Divine Individualities Who come out from the Abode of the Creator, primarily with the purpose of helping embodied people.There is one more Manifestation of God on the Earth — Avatar, Messiah, Christ — man-God incarnated in a human body and merged by the Consciousness with the Creator. An Avatar — from the Divine level — helps people to find the Way to the Creator.Krishna, Who presented us with the Bhagavad Gita, and many Others in the history of our planet are examples of. Man is not a body. The body is just a temporary material container of man.
Man is a consciousness (soul), a self-aware energy. The size of the lump of the consciousness of different people may differ significantly: from tiny “rudimentary” — to cosmic sizes.
It depends on two factors: the psychogenetic age (i.e. The age of the soul) and the intensity of efforts made on the spiritual Path.Krishna said the following about the correspondence between man and man’s body:2:18. Only the body of an embodied soul is perishable, but the soul itself is eternal and indestructible2:22. As one throws off worn-out clothes and puts on others that are new — so a soul throws off worn-out bodies and enters new ones.Man represents the last stage of the evolutionary development of incarnate purusha: plants — animals — man — God.
Man’s task is to strive to achieve the Divine Perfection. On this Path, man goes through certain stages, steps.One of the schemes of advancement through these stages is the description of the evolution in terms of.
That is, there are three gunas:1) tamas — darkness, ignorance, stupidity, coarseness,2) rajas — passionateness, intensive search for one’s place in life, fight for one’s ideals, and so on,3) — purity, harmony.Nevertheless, Krishna said that one has to go even higher — higher than sattva, to Mergence with God, and this requires new efforts, new struggles with oneself. We have to keep this in mind, since sattva may turn out to be a trap: it captivates us with its bliss peculiar to this stage. It “relaxes” us, tempts us to abandon further efforts. It ensures paradise for us, but we have to go further. To become Brahman, having cognized the in Brahman, and then to become Ishvara, we have to do much.However, it is impossible to bypass the sattva guna.
It is impossible to merge with God without mastering the qualities inherent to this guna.It is also impossible to bypass the rajas guna, for it is in this guna that man masters such qualities as energy, self-discipline, power. Another scheme of man’s evolutionary advancement mentioned by Krishna is the scale of varnas.
(Let me stress that this and many other scales are mutually complementary; a complex use of them in application to oneself or to others gives a more complete picture).According to the scale of varnas, man on the first stage is called shudra. People of this stage are too young in their psychogenesis and are not capable of doing much. Their task is to learn from others who are evolutionarily more mature, by helping them in their work.The second stage is represented by vaishyas. These include merchants, craftsmen, farmers, etc. Being in this varna implies having a developed intellect for starting creative business activity, because to run a business one needs a developed intellect. It is through such activity that the representatives of this varna develop themselves.The next varna is represented by kshatriyas.
These are people who have ascended still higher in their intellectual development, in being energetic. These are leaders possessing sufficient “broadness” of the mind and personal power (the power of the consciousness). By the way, one can start preparing oneself for this stage of spiritual development starting at a young age by developing the personal power and energy. Helpful in this work are physical labor, active varieties of sport, dances to rhythmic music. If one does this without coarse emotional states, remembering about God and about the necessity to observe the ethical norms in front of Him, then this can form a good potential for future spiritual development at a mature age. At a mature age, it will be necessary to renounce both competitiveness and passionateness. On the contrary, one has to come then to calm, harmony, tenderness, wisdom.
But this should be based on the foundation of large personal power — i.e. The energetical might of the consciousness and intellect.The highest varna consists of brahmans, that is spiritual leaders.It became historically established in India to hand down the varna membership by inheritance. Therefore, it is quite obvious that not all people who assign themselves to the highest varna have high spiritual achievements.But let us come back to the problem of self-development. Let me cite words of Krishna about how to choose the adequate methods of work on oneself — that is those which are in accordance with the real stages of psychogenesis and ontogenesis.12:8. Fix your thoughts on Me, submerge yourself as a consciousness into Me — verily, then you will live in Me!12:9. But if you are not able to fix your thoughts steadily on Me — try to reach Me by practicing Yoga12:10. If you are not capable of doing constantly Yoga exercises, then dedicate yourself to serving Me, performing only those actions which are needful to Me — then you will achieve Perfection!12:11.
If you are not able of doing even this, then seek Mergence with Me by renouncing the personal profit of your activity; restrain yourself in this way!The activity which is dedicated to serving the Evolution and devoid of egoistic, selfish components (spiritual service, in other words) is Karma Yoga. Let me also note what great importance Krishna attached to the intellectual development of people on the spiritual Path.This is especially important due to the fact that there are some sects denying the importance of intellectual development — up to opposing the traditional education of children.But Krishna exalted Wisdom:4:33.
Superior to all outer sacrifices is the sacrifice of wisdom All actions become perfect when they are performed by the wise!4:34. Therefore, gain wisdom through devotion, inquiry, and service!4:37.
As fire turns firewood into ashes, so does the fire of wisdom burns all false actions to ashes!4:38. There is no purifier better than wisdom in this world. With its help, the one skilled in Yoga attains Enlightenment in the in due course.4:39. The one full of faith gains wisdom. The one controlling the gains it too. Having achieved wisdom, they quickly attain the higher worlds.7:16. There are four types of righteous men worshipping Me: desiring to free themselves from suffering, aspiring to knowledge, seeking personal achievements, and the wise.(It follows from the last words of Krishna that: first, any active person who is not of demonic nature, i.e.
Not indulging in coarse vices, is regarded by Krishna as righteous. Second, the representatives of the first three mentioned groups are not wise yet: the wise are an independent group of a higher level.
Those striving to become free from suffering, those thirsting for knowledge, and those striving for personal achievements at the stage of rajas — they are not wise yet.)7:17. Superior to others are the wise, even-minded and devoted to Me completely. Verily, I am dear to the wise, and they are dear to Me!8:28. Studying the Vedas, performing sacrifice, ascetic exploits, and good deeds give proper fruits. But Yogis possessing the true knowledge are superior to all these, they attain the Supreme Abode!So who can be called the wise?
— Those who have a wide breadth of knowledge on the main subjects: about God, about man, about man’s Path to God. This is the basis, the foundation of Wisdom. But it is not Wisdom yet. This is just possession of much knowledge, erudition.
Gita Commentary On Intellectual
Wisdom implies an additional capability of operating the knowledge, the ability to create intellectually.How can we develop this quality in ourselves? The first and easiest way is to study in the usual educational institutions (schools, universities, etc.). Additionally, we can contribute to the development of this quality by mastering as many skills and professions as possible, by communicating with people, with God, and in many other ways.
It is essential to master the stage of grihastha (householder) in full. It is through service to other people, through caring about them — first within one’s own family, and then within the “family” of spiritual disciples — that Wisdom can be gained.And the Creator does not let foolish people into Himself: He does not need them.
Gita Commentary On Intellect 3
In this chapter, Arjun reiterates his utter inability to cope with the situation he finds himself in, and refuses to perform his duty in the impending battle. He then formally asks Shree Krishna to be his spiritual teacher, and beseeches Him for guidance on the proper path of action in the situation he finds himself in.
The Supreme Lord begins imparting him divine knowledge by teaching him about the immortal nature of the self, which is not destroyed when the body is destroyed. It merely changes bodies from lifetime to lifetime, just as a person puts on new garments and discards the old ones. Shree Krishna then moves on to the topic of social responsibilities.
He reminds Arjun of his duty as a warrior, which is to fight for upholding righteousness. He explains that the performance of one’s social duty is a virtuous act that will open to him the stairway to the celestial abodes, while dereliction of duty will only bring him humiliation and infamy.Having motivated Arjun from the mundane level, Shree Krishna moves deeper into the science of work. He asks Arjun to work without attachment to the fruits of his actions.
He terms the science of working without desire for rewards as buddhi-yog, or yog of the intellect. The intellect must be used to restrain the mental yearning for the rewards of work. By acting in such consciousness, bondage-creating karmas will be transformed into bondage-breaking karmas, and Arjun will attain the state beyond sorrows.Arjun enquires about the symptoms of those who are situated in divine consciousness. In response, Shree Krishna describes how persons situated in transcendence are free from attachment, fear, and anger; they are equipoised and undisturbed in all situations; their senses are subdued; and their minds are ever absorbed in God. He also gives a step-by-step explanation of how the afflictions of the mind—lust, anger, greed, etc.—develop, and how they may be eradicated. Sanjay said: Seeing Arjun overwhelmed with pity, his mind grief-stricken, and his eyes full of tears, Shree Krishna spoke the following words.The Supreme Lord said: My dear Arjun, how has this delusion overcome you in this hour of peril?
It is not befitting an honorable person. It leads not to the higher abodes, but to disgrace.O Parth, it does not befit you to yield to this unmanliness. Give up such petty weakness of heart and arise, O vanquisher of enemies.Arjun said: O Madhusudan, how can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship, O destroyer of enemies?It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers.
If we kill them, the wealth and pleasures we enjoy will be tainted with blood.We do not even know which result of this war is preferable for us—conquering them or being conquered by them. Even after killing them we will not desire to live. Yet they have taken the side of Dhritarasthra, and now stand before us on the battlefield.I am confused about my duty, and am besieged with anxiety and faintheartedness.
I am your disciple, and am surrendered to you. Please instruct me for certain what is best for me.I can find no means of driving away this anguish that is drying up my senses. Even if I win a prosperous and unrivalled kingdom on the earth, or gain sovereignty like the celestial gods, I will be unable to dispel this grief.Sanjay said: Having thus spoken, Gudakesh, that chastiser of enemies, addressed Hrishikesh: “Govind, I shall not fight,” and became silent.O Dhritarashtra, thereafter, in the midst of both the armies, Shree Krishna smilingly spoke the following words to the grief-stricken Arjun.The Supreme Lord said: While you speak words of wisdom, you are mourning for that which is not worthy of grief. The wise lament neither for the living nor for the dead.Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.Just as the embodied soul continuously passes from childhood to youth to old age, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this.O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent, and come and go like the winter and summer seasons. O descendent of Bharat, one must learn to tolerate them without being disturbed.O Arjun, noblest amongst men, that person who is not affected by happiness and distress, and remains steady in both, becomes eligible for liberation.Of the transient there is no endurance, and of the eternal there is no cessation.
This has verily been observed by the seers of the truth, after studying the nature of both.That which pervades the entire body, know it to be indestructible. No one can cause the destruction of the imperishable soul.Only the material body is perishable; the embodied soul within is indestructible, immeasurable, and eternal. Therefore, fight, O descendent of Bharat.Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed.The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed.O Parth, how can one who knows the soul to be imperishable, eternal, unborn, and immutable kill anyone or cause anyone to kill?As a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one.Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it.The soul is unbreakable and incombustible; it can neither be dampened nor dried.
It is everlasting, in all places, unalterable, immutable, and primordial.The soul is spoken of as invisible, inconceivable, and unchangeable. Knowing this, you should not grieve for the body.If, however, you think that the self is subject to constant birth and death, O mighty-armed Arjun, even then you should not grieve like this.Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable.O scion of Bharat, all created beings are unmanifest before birth, manifest in life, and again unmanifest on death. So why grieve?Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all.O Arjun, the soul that dwells within the body is immortal; therefore, you should not mourn for anyone.Besides, considering your duty as a warrior, you should not waver. Indeed, for a warrior, there is no better engagement than fighting for upholding of righteousness.O Parth, happy are the warriors to whom such opportunities to defend righteousness come unsought, opening for them the stairway to the celestial abodes.If, however, you refuse to fight this righteous war, abandoning your social duty and reputation, you will certainly incur sin.People will speak of you as a coward and a deserter. For a respectable person, infamy is worse than death.The great generals who hold you in high esteem will think that you fled from the battlefield out of fear, and thus will lose their respect for you.Your enemies will defame and humiliate you with unkind words, disparaging your might. Alas, what could be more painful than that?If you fight, you will either be slain on the battlefield and go to the celestial abodes, or you will gain victory and enjoy the kingdom on earth.
Therefore arise with determination, O son of Kunti, and be prepared to fight.Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Fulfilling your responsibility in this way, you will never incur sin.Hitherto, I have explained to you Sānkhya Yog, or analytic knowledge regarding the nature of the soul.
Now listen, O Parth, as I reveal Buddhi Yog, or the Yog of Intellect. When you work with such understanding, you will be freed from the bondage of karma.Working in this state of consciousness, there is no loss or adverse result, and even a little effort saves one from great danger.O descendent of the Kurus, the intellect of those who are on this path is resolute, and their aim is one-pointed.
But the intellect of those who are irresolute is many-branched.Those with limited understanding, get attracted to the flowery words of the Vedas, which advocate ostentatious rituals for elevation to the celestial abodes, and presume no higher principle is described in them. They glorify only those portions of the Vedas that please their senses, and perform pompous ritualistic ceremonies for attaining high birth, opulence, sensual enjoyment, and elevation to the heavenly planets.With their minds deeply attached to worldly pleasures and their intellects bewildered by such things, they are unable to possess the resolute determination for success on the path to God.The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes to a state of pure spiritual consciousness.
Freeing yourself from dualities, eternally fixed in truth, and without concern for material gain and safety, be situated in the self.Whatever purpose is served by a small well of water is naturally served in all respects by a large lake. Similarly, one who realizes the Absolute Truth also fulfills the purpose of all the Vedas.You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction.Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and failure. Such equanimity is called Yog.Seek refuge in divine knowledge and insight, O Arjun, and discard reward-seeking actions that are certainly inferior to works performed with the intellect established in Divine knowledge. Miserly are those who seek to enjoy the fruits of their works.One who prudently practices the science of work without attachment can get rid of both good and bad reactions in this life itself.
Therefore, strive for Yog, which is the art of working skillfully (in proper consciousness).The wise endowed with equanimity of intellect, abandon attachment to the fruits of actions, which bind one to the cycle of life and death. By working in such consciousness, they attain the state beyond all suffering.When your intellect crosses the quagmire of delusion, you will then acquire indifference to what has been heard and what is yet to be heard (about enjoyments in this world and the next).When your intellect ceases to be allured by the fruitive sections of the Vedas and remains steadfast in divine consciousness, you will then attain the state of perfect Yog.Arjun said: O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit?