| the bhagavad gita study guide chapters 13 through 18 |
*note: this study guide is meant as a companion to the bhagavad gita as translated by swami sivananda, the publication of which includes
commentary and explanation by swami sivananda. any direct quotations are taken from this publication, which may be purchased from the
sivananda vedanta organization. the notes contained in this study guide, with the exception of any direct quotations, are based upon jami
lacerte's study of this translation of the gita, both on her own and under the guidance of swami sadasivananda and brahma swaroop
chaitanya of the sivananda vedanta organization.
commentary and explanation by swami sivananda. any direct quotations are taken from this publication, which may be purchased from the
sivananda vedanta organization. the notes contained in this study guide, with the exception of any direct quotations, are based upon jami
lacerte's study of this translation of the gita, both on her own and under the guidance of swami sadasivananda and brahma swaroop
chaitanya of the sivananda vedanta organization.
chapters 13 through 18 deal primarily with the practice of jnana yoga - the yoga of knowledge
chapter 13 ~ the yoga of the distinction between the field and the knower of the field
summary... this chapter answers the question: what knowledge must the yogi discover in order to become liberated? krishna explains
that is the knowledge by knowing which puts an end to all knowledge as there is nothing left to be known (vedanta means the end of
knowledge). it is the distinction between the field and the knower of the field. the field is the body, the mind, the physical world. the
knower of the field is the unaffected, unchanging silent witness. the pairs of opposites and the three gunas are the field. brahman, or
atman, is the knower of the field. anything knowable is the field, brahman is not knowable in this sense, because it is one without an other.
krishna desribes for arjuna the qualities of a knower of truth - humility, non-injury, forgiveness, dispassion, detachment. he also describes
the 4 paths of yoga - raja, jnana, karma and bhakti.
notes...
*bear insult, bear injury, that is highest yoga. the supreme self is unaffected by the pairs of opposites. the liberated sage does not react
to pleasure and pain, like and dislike.
*analogy of the sun: the sun is reflected in the water. even as the water is disturbed and the light scattered, the sun remains unaffected
by it. the sun shines upon all equally. its light cannot be divided or separated. the moon shines only as a reflection of the sun. such is
brahman: unaffected, impartial, indivisible, self-illumined. all light in the field is a reflection of the light of brahman.
*although the sage has achieved moksha (liberation) he may not be released from the wheel of birth and death immediately, for the
karma which gave rise to this birth is still playing out. imagine a wind-up toy - once the key has been wound, there is no way to stop it from
turning except to let it wind itself out. such is prarabdha karma; although the karma is still being discharged, the liberated sage remains
unaffected by both pleasure and pain.
chapter 14 ~ the yoga of the division of the three gunas
summary... here, krishna describes the field again in relation to the three gunas, the three qualities of nature. sattva is purity, rajas is
activity, tamas is inertia all of creation is made up of a combination of the three gunas, just as a tapestry is made up of threads. whatever
guna is predominant in an object will determine the qualities of that object. a means of attaining self-realisation is by analyzing all
phenomena in terms of the three gunas. once you are aware of the gunas, you are no longer in their grasp. tamas enslaves the deluded
and darkens their judgement; rajas enslaves the passionate; sattva enslaves the happy. it is necessary to move from tamas toward rajas
and then from rajas toward sattva in order to attain realisation. yet even sattva must one day be abandoned in order to rise above the
qualities of nature.
notes...
*hiranyagarbha is the cosmic creator; it was he who gave the gift of yoga to the ancient rishis.
*the antakarana, or the subtle inner instrument, consists of the manas (mind), buddhi (intellect), chitta (subconscious) and ahamkara
(ego, sense of "i"-ness). however subtle this instrument, it is still a mere super-imposition of the supreme self, a reflection of the light of
the atman. knowledge belongs to the antakarana, not to the supreme self. the supreme self just is, always, without beginning or end.
knowledge is sattvic, and must be cultivated in order to attain to brahman. however, at the end of knowledge, truth must be realised, not
just spoken of.
*sattvic diet: abstinence from meat, fish, fowl, eggs, onion, garlic, mushrooms, alcohol, stimulants, etc.
chapter15 ~ the yoga of the supreme spirit
summary... chapter 11 likens the concepts of the real and the unreal to a large tree, with the root - brahman - above and nature with all
its qualities as the trunk, branches, leaves and flowers. if the yogi knows this tree, he may cut it off at the root and attain to realisation,
being freed from samsara (the wheel of birth and death). the tool which must be used to cut samsara is the axe of vairagya - dispassion,
freedom from likes and dislikes. krishna also explains how the individual soul comes into being: the soul is like a ray of the light of all
lights. it is inseparable from the source of light, yet it draws to itself the qualities of nature, the senses, the body, and the mind and
appears to be a separate entity. once this ignorance is shattered, the oneness of the light becomes evident. krishna further explains that
even the unmanifested condition is not equal to brahman, because of its relation to the manifested condition. it is one with a second, an
"other." brahman is non-dual, it is one without a second. knowing this intellectually is not enough - in order to attain realisation, knowledge
of scriptures alone is not sufficient, one must have single-minded devotion. yoga is not something merely to be studied - it is a way of
living; one must practice yoga in thought, word and deed.
notes...
*the nervous system in the body can also be described like the peepul tree - the root is the brain, and various nerves branch downward to
the organs and functions of the body.
*one of the most sacred mantras is the gayatri mantra: om bhur bhuvah svaha tat savitur varenyam bhargo devasya dimahi dhiyo yonah
pracodayat. it means: earth, atmosphere, heavens. may the source of illumination inspire our thoughts, prayers, and deeds.
chapter 16 ~ the yoga of the division between the divine and the demoniacal
summary... the difference between the divine and the demoniacal is related here. virtue and vice are relative; ultimately neither exist.
under the veil of the gunas, they appear to exist in the form of the divine and the demoniacal. the divine possess fearlessness, purity of
heart, and steadfastness in knowledge and faith. they practice the middle way (everything in moderation), self-restraint, forgiveness,
straightforwardness and non-injury. the demoniacal have no discrimination between real and unreal, right and wrong. they identify
themselves with the physical body, commiting actions to gratify its senses. they are filled with lust, anger, greed and hypocrisy. religious
hypocrisy is the worst kind. ultimately, however, though they will experience retribution for their actions, there is no such thing as eternal
damnation. they attain to hell for only as long as it takes for their hearts to be purified. every sinner is a future saint.
notes...
*the yamas of ashtanga yoga are prescriptions for life; as such the student of yoga should be well established in their practice before
taking on the practice of meditation, to ensure that the heart and mind is pure. the yamas, or restraints, are: ahimsa (non-injury); satyam
(truthfulness); brahmacharya (self-restraint); asteya (non-stealing); aparigraha (non-covetousness).
chapter 17 ~ the yoga of division of the three-fold faith
summary... the three kinds of faith are desribed in terms of the three gunas. sattvic faith is worship of god; rajasic faith is worship of the
lesser deities; tamasic faith is worship of the ghosts of ancestors. as a man's faith is, so is his character, as faith is the support for life. diet
- another factor in determining character (you are what you eat) - is also described in terms of the gunas. sattvic foods are pure, fresh,
savoury, obtained without harm to others. rajasic foods are bitter, salty, hot and pungent. tamasic foods are stale, rotten and impure.
krishna also prescribes the mantra om tat sat to right what is wrong, to make perfect what is imperfect. om is the eternal vibration, the
expression and symbol of brahman. tat is symbolic of renouncing the fruits of actions to brahman. sat is existence and truth absolute.
notes...
*the niyamas, or observances, are: saucha (cleanliness); santosha (contentment); tapas (austerity); swadhyaya (self-study);
iswara-pranidhana (surrender to god).
chapter 18 ~ the yoga of liberation by renunciation
summary... the teachings of the whole bhagavad gita are summed up in this chapter. one should perform his duty without attachment to
the action or to the fruits of the action. he who has surrendered the fruits of his actions is free from the bondage of karma and ceases to
act, though his body and mind still perform their duty. one should do his own duty without concerning himself with the duties of others - in a
sense, he must play the cards he's been dealt, work with the circumstances of his life rather than futilely wishing for different circumstances.
the basis of action is threefold - knowledge, action, and agent - and is related in terms of the gunas. sattvic knowledge is that by which
one sees the oneness of all; the rajasic sees separate entities; tamasic knowledge is without reason. actions performed with renuncation
are sattvic; rajasic actions are done for fulfillment of deisre; tamasic actions are done to cause harm to others. one who is free from
attachment is sattvic; the passionate are rajasic; the tamasic are vulgar, perverse and lazy. the nature of intellect is threefold as well: the
discriminating intellect is sattvic; the rajasic are unsure what is right and wrong; the tamasic take good for evil and evil for good. the
threefold nature of firmness in faith: unwavering firmness and self-restraint is sattvic; firmness in the hopes of reward is rajasic; the tamasic
have no firmness in their faith. the threefold nature of pleasure: the pleasure felt after experiencing the pain of releasing oneself from
attachment is sattvic; sensual pleasure is rajasic; pleasure from sleep, sloth and laziness is tamasic.
verse 66 answers arjuna's previous plea for krishna to tell him how to act. sarva dharman prityajya mamekam saranam vraja aham twa
sarvepapyebhyo moksha ishyama ma shuchah: "abandoning all duties, take refuge in me alone: i will liberate thee from all sins; grieve
not." the final verse (78) is also known as the ekasloka gita (the gita in one verse): yatra yogeshvarah krsno yatra partho dhanur-dharah
tatra srir vijayo bhutir dhruva nitir matir mama: "wherever is krishna, the lord of yoga; wherever is arjuna, the wielder of the bow; there are
prosperity, victory, happiness and firm policy; such is my conviction."
notes...
*even the deisre to attain realisation is an attachment. this is the last attachment. once even the desire for liberation is destroyed,
moksha is attained.
*the wise do not identify the self with the physical body. similar to this idea, c.s. lewis once said, "you don't have a soul. you are a soul.
you have a body."
*the five causes of action are: the body; the ego; the senses; the organs of knowledge, action and mind, and the presiding deity.
*all actions are classified as actions of either body, mind or speech
*the veil of ignorance is not in brahman, it is in the eye of the beholder. if the eye is blind, it does not mean the unseen object isn't
there.
*the sushumna nadi is the central energy channel corresponding to the spinal cord in the physical body. this nadi remains dormant until
the heart and mind are purified and the kundalini shakti (creative power) is awakened and rises to meet shiva at the sahasrara chakra
(crown chakra).
*the seven bhoomikas (stages of awakening): subecha - the longing for truth; vicharana - the stage of inquiry, study and practice;
tanumanasa - constant meditation on the one; sattvapatti - direct realisation of brahman (supernatural powers - siddhis - are gained at this
stage; it is important to resist the allure of these powers in order to move on to final moksha); asamshakti - full realisation of the
non-duality of what is real (the body and mind can still function); pararthabhavini - sees brahman everywhere (the body and mind can
function only when prompted by others); turiya - perpetual samadhi, consciousness returns to the source (physical body cannot survive for
more than a few days after turiya is attained). the first four bhoomikas are stages of samadhi in relation to the object of meditation. the
last three bhoomikas are without object.
chapter 13 ~ the yoga of the distinction between the field and the knower of the field
summary... this chapter answers the question: what knowledge must the yogi discover in order to become liberated? krishna explains
that is the knowledge by knowing which puts an end to all knowledge as there is nothing left to be known (vedanta means the end of
knowledge). it is the distinction between the field and the knower of the field. the field is the body, the mind, the physical world. the
knower of the field is the unaffected, unchanging silent witness. the pairs of opposites and the three gunas are the field. brahman, or
atman, is the knower of the field. anything knowable is the field, brahman is not knowable in this sense, because it is one without an other.
krishna desribes for arjuna the qualities of a knower of truth - humility, non-injury, forgiveness, dispassion, detachment. he also describes
the 4 paths of yoga - raja, jnana, karma and bhakti.
notes...
*bear insult, bear injury, that is highest yoga. the supreme self is unaffected by the pairs of opposites. the liberated sage does not react
to pleasure and pain, like and dislike.
*analogy of the sun: the sun is reflected in the water. even as the water is disturbed and the light scattered, the sun remains unaffected
by it. the sun shines upon all equally. its light cannot be divided or separated. the moon shines only as a reflection of the sun. such is
brahman: unaffected, impartial, indivisible, self-illumined. all light in the field is a reflection of the light of brahman.
*although the sage has achieved moksha (liberation) he may not be released from the wheel of birth and death immediately, for the
karma which gave rise to this birth is still playing out. imagine a wind-up toy - once the key has been wound, there is no way to stop it from
turning except to let it wind itself out. such is prarabdha karma; although the karma is still being discharged, the liberated sage remains
unaffected by both pleasure and pain.
chapter 14 ~ the yoga of the division of the three gunas
summary... here, krishna describes the field again in relation to the three gunas, the three qualities of nature. sattva is purity, rajas is
activity, tamas is inertia all of creation is made up of a combination of the three gunas, just as a tapestry is made up of threads. whatever
guna is predominant in an object will determine the qualities of that object. a means of attaining self-realisation is by analyzing all
phenomena in terms of the three gunas. once you are aware of the gunas, you are no longer in their grasp. tamas enslaves the deluded
and darkens their judgement; rajas enslaves the passionate; sattva enslaves the happy. it is necessary to move from tamas toward rajas
and then from rajas toward sattva in order to attain realisation. yet even sattva must one day be abandoned in order to rise above the
qualities of nature.
notes...
*hiranyagarbha is the cosmic creator; it was he who gave the gift of yoga to the ancient rishis.
*the antakarana, or the subtle inner instrument, consists of the manas (mind), buddhi (intellect), chitta (subconscious) and ahamkara
(ego, sense of "i"-ness). however subtle this instrument, it is still a mere super-imposition of the supreme self, a reflection of the light of
the atman. knowledge belongs to the antakarana, not to the supreme self. the supreme self just is, always, without beginning or end.
knowledge is sattvic, and must be cultivated in order to attain to brahman. however, at the end of knowledge, truth must be realised, not
just spoken of.
*sattvic diet: abstinence from meat, fish, fowl, eggs, onion, garlic, mushrooms, alcohol, stimulants, etc.
chapter15 ~ the yoga of the supreme spirit
summary... chapter 11 likens the concepts of the real and the unreal to a large tree, with the root - brahman - above and nature with all
its qualities as the trunk, branches, leaves and flowers. if the yogi knows this tree, he may cut it off at the root and attain to realisation,
being freed from samsara (the wheel of birth and death). the tool which must be used to cut samsara is the axe of vairagya - dispassion,
freedom from likes and dislikes. krishna also explains how the individual soul comes into being: the soul is like a ray of the light of all
lights. it is inseparable from the source of light, yet it draws to itself the qualities of nature, the senses, the body, and the mind and
appears to be a separate entity. once this ignorance is shattered, the oneness of the light becomes evident. krishna further explains that
even the unmanifested condition is not equal to brahman, because of its relation to the manifested condition. it is one with a second, an
"other." brahman is non-dual, it is one without a second. knowing this intellectually is not enough - in order to attain realisation, knowledge
of scriptures alone is not sufficient, one must have single-minded devotion. yoga is not something merely to be studied - it is a way of
living; one must practice yoga in thought, word and deed.
notes...
*the nervous system in the body can also be described like the peepul tree - the root is the brain, and various nerves branch downward to
the organs and functions of the body.
*one of the most sacred mantras is the gayatri mantra: om bhur bhuvah svaha tat savitur varenyam bhargo devasya dimahi dhiyo yonah
pracodayat. it means: earth, atmosphere, heavens. may the source of illumination inspire our thoughts, prayers, and deeds.
chapter 16 ~ the yoga of the division between the divine and the demoniacal
summary... the difference between the divine and the demoniacal is related here. virtue and vice are relative; ultimately neither exist.
under the veil of the gunas, they appear to exist in the form of the divine and the demoniacal. the divine possess fearlessness, purity of
heart, and steadfastness in knowledge and faith. they practice the middle way (everything in moderation), self-restraint, forgiveness,
straightforwardness and non-injury. the demoniacal have no discrimination between real and unreal, right and wrong. they identify
themselves with the physical body, commiting actions to gratify its senses. they are filled with lust, anger, greed and hypocrisy. religious
hypocrisy is the worst kind. ultimately, however, though they will experience retribution for their actions, there is no such thing as eternal
damnation. they attain to hell for only as long as it takes for their hearts to be purified. every sinner is a future saint.
notes...
*the yamas of ashtanga yoga are prescriptions for life; as such the student of yoga should be well established in their practice before
taking on the practice of meditation, to ensure that the heart and mind is pure. the yamas, or restraints, are: ahimsa (non-injury); satyam
(truthfulness); brahmacharya (self-restraint); asteya (non-stealing); aparigraha (non-covetousness).
chapter 17 ~ the yoga of division of the three-fold faith
summary... the three kinds of faith are desribed in terms of the three gunas. sattvic faith is worship of god; rajasic faith is worship of the
lesser deities; tamasic faith is worship of the ghosts of ancestors. as a man's faith is, so is his character, as faith is the support for life. diet
- another factor in determining character (you are what you eat) - is also described in terms of the gunas. sattvic foods are pure, fresh,
savoury, obtained without harm to others. rajasic foods are bitter, salty, hot and pungent. tamasic foods are stale, rotten and impure.
krishna also prescribes the mantra om tat sat to right what is wrong, to make perfect what is imperfect. om is the eternal vibration, the
expression and symbol of brahman. tat is symbolic of renouncing the fruits of actions to brahman. sat is existence and truth absolute.
notes...
*the niyamas, or observances, are: saucha (cleanliness); santosha (contentment); tapas (austerity); swadhyaya (self-study);
iswara-pranidhana (surrender to god).
chapter 18 ~ the yoga of liberation by renunciation
summary... the teachings of the whole bhagavad gita are summed up in this chapter. one should perform his duty without attachment to
the action or to the fruits of the action. he who has surrendered the fruits of his actions is free from the bondage of karma and ceases to
act, though his body and mind still perform their duty. one should do his own duty without concerning himself with the duties of others - in a
sense, he must play the cards he's been dealt, work with the circumstances of his life rather than futilely wishing for different circumstances.
the basis of action is threefold - knowledge, action, and agent - and is related in terms of the gunas. sattvic knowledge is that by which
one sees the oneness of all; the rajasic sees separate entities; tamasic knowledge is without reason. actions performed with renuncation
are sattvic; rajasic actions are done for fulfillment of deisre; tamasic actions are done to cause harm to others. one who is free from
attachment is sattvic; the passionate are rajasic; the tamasic are vulgar, perverse and lazy. the nature of intellect is threefold as well: the
discriminating intellect is sattvic; the rajasic are unsure what is right and wrong; the tamasic take good for evil and evil for good. the
threefold nature of firmness in faith: unwavering firmness and self-restraint is sattvic; firmness in the hopes of reward is rajasic; the tamasic
have no firmness in their faith. the threefold nature of pleasure: the pleasure felt after experiencing the pain of releasing oneself from
attachment is sattvic; sensual pleasure is rajasic; pleasure from sleep, sloth and laziness is tamasic.
verse 66 answers arjuna's previous plea for krishna to tell him how to act. sarva dharman prityajya mamekam saranam vraja aham twa
sarvepapyebhyo moksha ishyama ma shuchah: "abandoning all duties, take refuge in me alone: i will liberate thee from all sins; grieve
not." the final verse (78) is also known as the ekasloka gita (the gita in one verse): yatra yogeshvarah krsno yatra partho dhanur-dharah
tatra srir vijayo bhutir dhruva nitir matir mama: "wherever is krishna, the lord of yoga; wherever is arjuna, the wielder of the bow; there are
prosperity, victory, happiness and firm policy; such is my conviction."
notes...
*even the deisre to attain realisation is an attachment. this is the last attachment. once even the desire for liberation is destroyed,
moksha is attained.
*the wise do not identify the self with the physical body. similar to this idea, c.s. lewis once said, "you don't have a soul. you are a soul.
you have a body."
*the five causes of action are: the body; the ego; the senses; the organs of knowledge, action and mind, and the presiding deity.
*all actions are classified as actions of either body, mind or speech
*the veil of ignorance is not in brahman, it is in the eye of the beholder. if the eye is blind, it does not mean the unseen object isn't
there.
*the sushumna nadi is the central energy channel corresponding to the spinal cord in the physical body. this nadi remains dormant until
the heart and mind are purified and the kundalini shakti (creative power) is awakened and rises to meet shiva at the sahasrara chakra
(crown chakra).
*the seven bhoomikas (stages of awakening): subecha - the longing for truth; vicharana - the stage of inquiry, study and practice;
tanumanasa - constant meditation on the one; sattvapatti - direct realisation of brahman (supernatural powers - siddhis - are gained at this
stage; it is important to resist the allure of these powers in order to move on to final moksha); asamshakti - full realisation of the
non-duality of what is real (the body and mind can still function); pararthabhavini - sees brahman everywhere (the body and mind can
function only when prompted by others); turiya - perpetual samadhi, consciousness returns to the source (physical body cannot survive for
more than a few days after turiya is attained). the first four bhoomikas are stages of samadhi in relation to the object of meditation. the
last three bhoomikas are without object.