6 Moksha
6-1 Preparation
6-2 Jnana, Jnani, and Jnana-Phala
6-2-18 Glory of knowledge 3(43), 4 (1 to 3), 7(1 to 3), 9(1,2), 14(1,2) 3(42) describes Self as the most subtle and beyond intellect. 3(43) says that armed with the knowledge of Self and by controlling the mind with reason, enemy-like desire can be killed which is otherwise very difficult to overcome. In 4(1 to 3), Sri Krishna says that He gave this knowledge to Sun and then it passed on to Manu to Iksvaku and other royal sages, Unfortunately, with the lapse of time, it was lost and through Arjuna He is reviving it. He glorifies this knowledge. It is ultimate and supreme. On gaining this knowledge, there is nothing left to be known because by this knowledge, a person is fully satisfied, is complete, and transcends the worldly life of pairs of opposites and duality. He is free from the cycle of birth and death. It is a secret knowledge. One among thousands strives to gain it, and only a handful of seekers are successful in getting and assimilating it.
It is unknown to the vast majority of humanity. Their knowledge is limited to the lower nature of God, i.e., God with forms. They are busy with kama, artha, and dharma. At this level, the person considers that God is different and away from himself and treats God as a means to get different ends. Only a few, because of their karmas of past lives, are interested in knowing the higher nature of the God, the formless God. Those who know God fully are very rare. At this stage, there is no difference between the seeker and the formless God and the seeker becomes a siddha. He has got this knowledge by self-effort, by making God the exclusive goal and seeking His grace. The knowledge is virtuous and non-perishable. With God-knowledge he crosses suffering-ridden world for good. It is a secret knowledge. Human psychology is to know a secret thing.
In verses 14(1,2), Sri Krishna repeats glory of knowledge. Generally, repetition is considered a defect. However, if the subject matter is complex and subtle, repetition is a quality. It is the highest knowledge. A jnani attains Godhood and becomes immortal. He is a gunatita and jivanmukta. He transcends pain and sorrow. Yogis have reached perfection by realizing and establishing their identity with God. 14(1) uses two words, Param and Uttam. Param signifies that this knowledge is the greatest. Uttam signifies that the result of the knowledge is the greatest.
6-2-19 Glory of Gita Teaching 3(31), 18 (67 to 78)
6-2-19-1: 3 (31): Sri Krishna talks about the benefits of his teachings. Simply knowing the teaching is not sufficient. One should have shraddha. It means that a seeker should not be critical of the teaching if he is unable to understand any part of the teaching. The teaching has passed the test of time and many have benefited from it. Therefore, the deficiency lies in the capability of the seeker and not in the teaching. He can also get his doubts cleared by a guru. A sincere seeker of karma yoga is bound to get immense benefits, worldly and spiritual. Worldly, because he is well equipped to face the storm of ups and downs in life. Karma yoga also purifies the mind that is necessary for acquiring Self-knowledge and reaching the supreme abode of Brahm
6-2-19-2: 18 (67 to 78) Sri Krishna has completed his teachings in verse 18.66. He now wants to explain how to propagate the teaching to humanity at large. The teaching is about the way to lead precious human life and gain freedom from the world. In the world, there are various types of people. Gita should be taught to people who have the following four qualifications otherwise benefit is proportionately reduced.
1 Tapas, i.e., spiritual, or religious discipline 2 Reverence for and devotion to God and Guru. 3 Desire for knowledge and interest in the study of the Gita 4 A non-critical mind. By criticizing scripture, scripture is not a loser. Even if a student is unable to understand scripture, deficiency is in the student and not in the scripture. Many people have benefited from the same scripture. Sraddha is the attitude of considering the scriptures as an independent source of knowledge. Gita teachers are advised not to teach Gita to anyone who does not have the four qualifications. It will not bless them and is a waste of time. There is praise for three types of people in descending order of superiority. 1 A Gita teacher who teaches it to other people. 2 A Gita student 3 A casual Gita listener who may not understand Gita.
Sri Krishna considers a Gita teacher very dear because a Gita teacher, present and future, is the most suited for propagating the teachings and establishment of dharma. There is praise for a Gita student. He is offering ignorance in the sacrificial fire of knowledge whereby he is on the path of the highest goal of liberation. Sri Krishna asks Arjuna if he has listened to the teaching with full attention. Arjuna answers in affirmation and admits that he has been immensely benefited and he is delusion-free. Sanjay is elated for he has the rarest of the rare opportunity to witness the sacred dialogue between Sri Krishna and Arjuna.
6-2-20 Three-pronged approach 2 (1 to 3,10 to 12,26 to 28,31 to 38) After patiently listening to Arjuna, Sri Krishna questions Arjuna as to how infatuation and delusion have overtaken him at a very inappropriate time. He briefly counsels Arjuna to gather strength, give up unmanliness, and fight. Arjuna has not requested Sri Krishna to help him. Both are silent. Arjuna is clueless about what he should do-fight or not. Therefore, he requests Sri Krishna to teach and guide him. Sri Krishna accepts the request. His task at hand is to persuade Arjuna to engage in the war. As an Avatara He should also send a clear message to humanity for an ideal way of life culminating in liberation. He adopts three-pronged strategy, namely, philosophical, ethical, and worldly to persuade Arjuna to fight the war. Philosophy constitutes the core teaching of Gita. Its essence is that Atma is the true nature of a jiva. The true nature of Bhisma, Drona, and all others in the battlefield is Atma. Atma neither kills nor is killed. It is ever-existing. Therefore, it is futile to grieve. No doubt understanding Atma is difficult.
He adds that even if Arjuna is not able to accept the indestructibility and unchangeability of Atma, he should not grieve because the death of a born and the rebirth of a dead are certain. All beings are unmanifest in the beginning, they become manifest in the middle, and after death they are unmanifest. There is no justification to lament for them This is supported by our worldly experience and by scriptures. It is also ethical for Arjuna to fight the war because as a Kshatriya, his duty is to fight the war. Dharma is of two types: general and specific. General dharma is universal and does not depend on varnasharam. For example, speaking truth, non-violence, and charity. Swadharmas are specific dharmas depending on varnasharma. A Kshatriya is fortunate to get such an opportunity. By answering dharmic calls, heavenly doors open. Therefore, Arjuna should not miss the opportunity. Duties may be pleasant or unpleasant.
How should one do so-called unpleasant duty is given in 2(38). By treating similarly victory and defeat; loss and gain; pleasure and pain. If he does not fight, he will abandon his duty and invite sin. There is sin is doing what should not be done (commission) or not doing what is to be done (omission). Even if Arjuna is not interested in heaven, to avoid hell, Arjuna must fight the ethical war. If he does not fight, he will be considered a coward which is the worst insult of a Kshatriya. From the worldly viewpoint not fighting will not earn him fame or heaven. If he fights and wins, he will enjoy a kingly life. If he loses, he will go to heaven.
Contd Part 26