Notes
Part IV: “Let Discernment Be the Warrior’s Sword”
1 This opening to Part IV is adapted from the teachings of Shri Shrimad Bhaktivedanta Narayana Maharaja in
The Essence of Bhagavad Gita (2000), pp.14–15.
2 In
Bhagavad Gita, 4.42, Krishna refers to
jnana-asina, “the sword of knowledge”, which belongs to the self. Krishna then directs Arjuna, “Take up this yoga and arise, O Bharata.” In other words, this is the sword of yoga. Earlier, Krishna has explained to Arjuna that Samkhya employs the yoga of knowledge (3.3), and that there is no difference between Samkhya and yoga (5.4–5). For further references to
jnana-asina, “the sword of knowledge”, see
Bhagavata Purana, 5.12.16, 11.13.33 and 11.28.17.
3 Krishna introduces Samkhya wisdom early in Chapter 2 of the
Bhagavad Gita, but Arjuna doesn’t understand how this relates to his crisis. Krishna therefore moves to Karma-yoga, and returns to the teachings of Samkhya later. The entire last third of the
Gita contains different teachings that form part of Samkhya wisdom. But the Samkhya that Krishna teaches to Arjuna is different from traditional Samkhya, in that Krishna includes teachings about himself, the source of all beings. The
Gita teaches a form of theistic Samkhya that stands in contrast to classical atheistic or non-theistic Samkhya philosophy.
5 In 2.10–30, Krishna explains the nature of the self. Krishna continues his Samkhya teachings in Chapter 13, where he distinguishes between “the field” and “the knower of the field”. We so easily identify with what we see in the field of perception; but we are in fact the observer, beyond the ever-changing play of form in that field. In 15.7–11, Krishna returns to the subject of the individual soul present in this world within various forms of material embodiment. Those who possess “the eye of knowledge”, Krishna explains, are able to perceive the existence of the soul within their own being.
6 Bhagavad Gita, 2.63. Krishna refers to
smriti-vibhrama, “disturbed memory”.
7 Bhagavad Gita, 18.73. The
Kena Upanishad refers to
pratibodha-jnana, literally, “awakened knowledge”.
8 Krishna refers to the “eye of knowledge” in
Bhagavad Gita, 13.34 and 15.10. Krishna says
pashyanti jnana-chakshushah, those who possess the eye of knowledge can perceive the self.
9 Graham M. Schweig makes this point in
Bhagavad Gita: The Beloved Lord’s Secret Love Song (Kindle edition, 2010), locations 5916–5919.
10 The
Bhagavad Gita (Chapters 14, 17 and 18) and
Bhagavata Purana (Canto 11, Chapter 25) have detailed explanations of Sattva, Rajas and Tamas, and their effects. Krishna also describes the characteristics of one who has transcended these three qualities, having attained the highest spiritual realization.
11 In Chapter 16 of the
Bhagavad Gita, Krishna distinguishes between the divine and ungodly natures.
12 Bhagavad Gita, 4.38. This verse is in a chapter on
jnana-yoga, the yoga of knowledge, but it applies equally to Samkhya. Earlier, Krishna has explained that Samkhya employs the yoga of knowledge (3.3).
13 For example, in the
Bhagavad Gita (13.7–11), Krishna defines knowledge in a way that is rather unexpected, as “humility, absence of deceit, non-violence, tolerance, simplicity…” By Krishna’s definition, knowledge is a state of non-attachment to the changing fortunes of the world, as well as freedom from worldly want, rather than some form of intellectual process. The clear implication here is that knowledge is not about what we know; it’s about our perception of reality, which will profoundly affect the way we live in the world.
14 The rishis, or sages, describe the soul—the unchanging self, amidst all change—as “self-luminous”. For example, see
Bhagavata Purana, 12.5.8 (
svayam-jyoti, “self-luminous”); and Shrila Jiva Goswami,
Paramatma Sandarbha, section 19 (
svayam-prakasha, “self-luminous”), quoting Jamatri Muni.
15 Katha Upanishad, 1.3.3–4.
16 Bhagavad Gita, Chapter 13. The verse numbering in Chapter 13 varies slightly between different editions of the
Gita, as some editions include an additional verse spoken by Arjuna at the beginning of the chapter. In traditional Samkhya terminology, the “field” (
kshetra) is commonly referred to as
prakriti and the “knower of the field” (
kshetra-jña) as
purusha.
17 Retelling inspired in part by the poem “The Bird in the Cage” by Sakshi Gopal das. The 24 pillars of the cage symbolize the 24 primary elements in Samkhya thought, which keep the soul encaged in this world. They also represent the ribs of the human body in which the soul is held captive.
18 Bhagavad Gita, 2.14–15.
20 The
Kena Upanishad refers to
pratibodha-jnana, literally, “awakened knowledge”.
21 For example, see Shrila Jiva Goswami,
Paramatma Sandarbha, section 19 (
cid-anandatmaka, “of the nature of consciousness and bliss”), quoting Jamatri Muni.
22 Bhagavad Gita, 3.17. Krishna describes a person who has realized the self as
atma-rati (finding pleasure in the self),
atma-tripta (satisfied or fulfilled by the self) and
atmany … santushta (fully content within the self).
23 Bhagavad Gita, 14.17. “Wisdom” translates
jnanam to indicate transformative knowledge, as opposed to mere information. “Folly” translates
ajnanam, the absence of wisdom.
24 In his
Katha-lakshanam, Shri Madhvacharya distinguishing between three types of discussion:
vada, jalpa and
vitanda. The motive of the participants in a
vada discussion is to arrive at a deeper understanding of truth.
Jalpa is a discussion wherein one isn’t interested in what is said by others, because one simply wants to be heard. The primary motive is to impress or to win. In a
vitanda discussion, the primary aim is to undermine or shut the other participant down, without any constructive intent.
Vada discussion is in Sattva, while
jalpa and
vitanda are governed by Rajas and Tamas, respectively. In the
Bhagavad Gita, Krishna exalts
vada over other forms of discussion (10.32).
25 Krishna explains in the
Bhagavad Gita that everything is of three types, depending upon the
guna, or quality, that predominates. This includes faith (17.2–4), food (17.7–10), Vedic ritual (17.11–13), discipline (17.14–19), giving (17.20–22), renunciation or letting go (18.7–12), knowledge (18.19–22), action (18.23–25), the performer of action (18.26–28), intelligence (18.29–32), resolve (18.33–35) and even happiness (18.36–39).
27 Bhagavata Purana, 5.26.2.
30 See
Bhagavad Gita, 14.26–27.
31 See
Bhagavad Gita, 14.21–25, which sets out the characteristics of one who has transcended the
gunas. See also
Gita, 2.55–72, 6.7–9 and 12.13–19, which describe the qualities of those who are enlightened.
32 Deepak Ramola, “12 Life Lessons From A Man Who Has Seen 12000 Deaths”, published 15 May 2016.
33 Bhagavad Gita, 16.4.
Asuri-sampad: literally, “the wealth of the ungodly”.
34 “Absence of wisdom” translates
ajnanam. Observation made by Vraja Kishor in “Evil Qualities”, The Enquirer [blog], published 16 Jun. 2016.
35 Bhagavad Gita, 16.1–3.
Daivi-sampad: literally, “the wealth of the gods”.
36 Ibid. Likewise,
Narada-bhakti-sutra affirms (Aphorism 78): “One should culture such virtues as non-violence, truth, purity, compassion and faith.” See also
Bhagavad Gita, 12.13–20, which sets out the qualities of one on the path of Bhakti, sacred love.
37 See Shrila Krishnadas Kaviraja Goswami,
Shri Chaitanya Charitamrita, Antya-lila, 20.22–26.
38 Mahabharata, 12.115.11.
39 This teaching is found in
Shri Hari Bhakti Kalpa Latika, 2.27: “They [who are devoted] do not see others’ faults and lack of virtues, but their own.”
40 Bhagavad Gita, 16.21–22. Krishna warns Arjuna about three gateways of Tamas: desire, anger and greed. The ceaseless river of desire in the heart leads to restlessness and continual dissatisfaction. When desire is frustrated, it turns into anger; when desire is satisfied, it turns into greed.
41 Bhagavad Gita, 17.15, which defines discipline of speech. That don’t disturb others: translates
anudvega-karam. True: translates
satyam. Kind: translates
priya, which can also mean “loving”, “dear” and “pleasing”. Helpful: translates
hitam. Wise seers like Vyasa, Vidura and Bhishma spoke strong words to the blind emperor Dhritarashtra, and these words were always truthful, loving and beneficial; they weren’t always agreeable or pleasing to the emperor, though. Pleasing in the sense of flattery, of being biased or selective, or of saying only what someone wishes to hear would contradict truth, so
priya has to be taken in the sense of coming from a kind or loving place. Moreover, if
priya is translated as pleasing, then “words that do not disturb others” would be rendered redundant.
42 Bhagavad Gita, 16.13–15
43 Bhagavad Gita, 9.13.
Mahatma means, literally, “great self” or “extraordinary self”.
44 This section on
asana is inspired by Catherine Ghosh, “The Body as a Doorway to Consciousness”, in Catherine Ghosh and Braja Sorensen,
Yoga in the Gita: Krishna and Patanjali: The Bhakti Dimension (2016), Chapter 21.
45 Bhagavad Gita, 1.29–30.
46 Gheranda Samhita, 2.1–2.