Bhagavad Gita
We have previously discussed the Upanishads and the Brahma Sutras. The former emphasizes listening (śravaṇa), while the latter focuses on reflection (manana). We have grasped the essence of both. However, it’s essential to contemplate how this knowledge, acquired through listening and reflection, can be integrated into daily life and transformed into personal experience. This process is known as nididhyāsana (deep meditation). To guide us in this endeavor, the Bhagavad Gita was introduced to the world.
The Bhagavad Gita is a scripture comprising 18 chapters. The first chapter presents the problem, known as the Yoga of Despondency (Viṣāda Yoga), while the final chapter offers the solution, termed Liberation and Renunciation (Mokṣa Sannyāsa Yoga). The sixteen chapters in between elaborate on various aspects of the path, providing detailed guidance. We shall explore these progressively.
Arjuna Vishada Yoga (Chapter 1)
Kurukshetra is not merely a battlefield; it symbolizes the world (samsara). The chariot represents our body, with Arjuna seated within symbolizing the individual soul (jiva), also known as Nara. The charioteer, Krishna, signifies our intellect (buddhi). Life itself is a battlefield, and the favorable and unfavorable circumstances we encounter are akin to the Pandava and Kaurava armies. As individuals, we must engage in this battle, though the outcome—victory or defeat—is uncertain. If circumstances are favorable, we may succeed; if not, failure ensues. Often, our expectations are unmet, leading to disappointment. Consequently, humans frequently encounter sorrow.
What causes this sorrow? It arises from our inability to adapt to circumstances. Why can’t we adapt? The root lies in ego (ahankara) and possessiveness (mamakara). Identifying solely with the body is ego; viewing everything else as separate is possessiveness. If we confine ourselves to the body, everything else becomes alien. Even within that, we claim ownership only over what we desire, rejecting the rest. These are the dualities of attachment and aversion (raga-dvesha), leading to pleasure and pain. This is the bondage of worldly existence (samsara). At its core is ego—identifying the self with the body. When this leads to possessiveness, it creates favorable and unfavorable experiences, resulting in pleasure and pain. This was Arjuna’s predicament—the essence of his sorrow.
This issue isn’t unique to Arjuna; it’s a universal human problem. Caught in this web of sorrow, humans struggle. Regardless of wealth or poverty, intelligence or ignorance, no one is exempt from this sorrowful state.
Sankhya Yoga (Chapter 2)
What, then, is the solution to this? Before treating an ailment, one must understand what it is and how it arose. The ailment is sorrow (viṣāda). It has been identified that this sorrow arises from egoism in the form of body-identification. So, how can this be resolved? The answer is Sankhya. Sankhya means to discern by separating. The Self (ātman) and the non-Self (anātman) are intertwined and confused. The Self is distinct from the body. It is pure consciousness, whereas the body is inert matter. There is no real connection between them. Yet, we mistakenly believe this body to be our true nature. Consequently, when the body is born, we think we are born; when it dies, we think we die. We attribute the body’s characteristics to ourselves.
In truth, the knowledge that “I am” never changes or perishes. As pure consciousness, all are eternal. The body is impermanent, not the indwelling Self. Stages like childhood and youth pertain to the body, not the Self. The Self is conscious and omnipresent; it cannot be destroyed by anyone. Only bodies perish; they are subject to birth and death. They are composed of the three qualities (triguṇa). Due to association with these qualities, the Self appears to undergo birth and death and suffers. This association arises from ignorance (avidyā), desire (kāma), and action (karma).
Due to ignorance, the causal body is formed; desire leads to the subtle body; action results in the gross body. All three bodies arise from these causes. Ignorance is the root of the other two; hence, it’s called the causal body. Mistaking the non-Self for the Self is ignorance. This ignorance veils our consciousness and limits it to the body. Consequently, the rest appears as the external world, leading to desires to attain it—this is the subtle body. Actions performed to fulfill these desires constitute the gross body. When actions yield results, there is joy; when they don’t, there is sorrow.
Therefore, one must be united with wisdom (buddhi-yuktaḥ) and renounce desires (kāmān). To overcome desire, one must eliminate ego (ahaṅkāra) and possessiveness (mamakāra). When these are removed, pleasure and pain become equal to the practitioner. This state is called the Brahmi state. Just as rivers flow into the ocean, which remains unmoved and stable, so too, when one is free from desires, everything comes to them naturally. This is the teaching of Sankhya.
Karma Yoga (Chapter 3)
In the second chapter, the concept of Sankhya Yoga was explained. The third chapter elaborates on Karma Yoga. Karma Yoga means performing one’s duties without attachment to the results. It is essential to understand that action is inevitable; no one can remain without performing actions even for a moment. Therefore, it is better to engage in prescribed duties without attachment, rather than renouncing action altogether.
Lord Krishna emphasizes that performing one’s duties selflessly, as an offering to the divine, purifies the mind and leads to spiritual liberation. Actions should be performed without desire for personal gain. By doing so, one can attain inner peace and ultimately achieve union with the Supreme.
Jnana Karma Sanyasa Yoga (Chapter 4)
In the previous chapter, the importance of performing one’s duties without attachment was emphasized. Now, the focus shifts to understanding the nature of action and inaction. Lord Krishna explains that true knowledge involves recognizing the difference between action that binds and action that liberates. He reveals that by understanding the essence of selfless action, one can attain freedom from the cycle of birth and death.
Krishna further elaborates that He has imparted this eternal knowledge to the Sun God, who passed it to Manu, and then to Ikshvaku. Over time, this knowledge was lost, and now He is revealing it again to Arjuna, His devotee and friend. This underscores the significance of the teacher-student relationship in preserving and transmitting spiritual wisdom.
The Lord emphasizes that He incarnates in every age to protect the righteous, destroy the wicked, and re-establish dharma. Those who understand the divine nature of His birth and actions are not reborn but attain liberation. By cultivating devotion and surrendering to Him, individuals can overcome ignorance and attain spiritual knowledge.
Krishna concludes by highlighting the importance of approaching a realized teacher with humility, inquiry, and service. Such a teacher can impart knowledge that dispels ignorance. By acquiring this wisdom, one can see all beings as manifestations of the Self and attain inner peace. This chapter thus bridges the paths of knowledge and action, showing that renunciation through understanding leads to true freedom.
Karma Sannyasa Yoga (Renunciation through Action)
This chapter is a continuation. The idea that actions cannot be renounced—because even maintaining the body requires action—is reinforced. Even the one who sits in silence must breathe and digest food. Therefore, one who believes that knowledge can arise without action is mistaken. Even the knower has to perform action. For the ignorant, knowledge cannot arise without action. Thus, Karma is essential for both the ignorant and the wise, though their purposes differ. For the ignorant, action leads to purification; for the wise, it sustains the body and sets an example for society. That is why Lord Krishna says: “Action must be performed”.
However, action must be performed with the right attitude. Actions done without desire, without expectation of fruits, with even-mindedness and a sense of offering to the Divine—such actions do not bind. Those actions purify the mind. When the mind is pure, Self-knowledge dawns naturally. Once Self-knowledge arises, liberation follows effortlessly. In short: Action purifies the mind → Knowledge arises → Liberation is attained.
The Lord clearly declares: “One who sees inaction in action and action in inaction is truly wise.” This is the secret of Karma Yoga. It is not about giving up action, but giving up ego and doership in action. Such a person acts with complete selflessness. Even if that person appears to be engaged in action outwardly, inwardly they are free from it. Such a person, even while engaged in action, is unbound and pure. Their mind remains untouched by success or failure. They abide in equanimity, which is called equipoise (samatvam).
The wise one acts without selfish motives. All their actions are offered to the Divine. Their wisdom remains unaffected by dualities. Such a person lives in the world without being of the world—unshaken by the praise or blame of others. They become a beacon of stability and knowledge, guiding others on the spiritual path. This is the essence of Karma Sannyasa Yoga.
Ātma Sanyama Yoga (The Yoga of Self-Discipline)
To attain such inner peace and equanimity, a person must practice self-discipline with complete dedication. One must become firmly established in the knowledge of the Self. A yogi must abandon attachment to all possessions and desires. He must focus solely on the Self. With a clear and steady intellect, one should dwell in a secluded place, choosing a clean, modest location for meditation. The seat for meditation should not be too high or too low and should be made of kusha grass, covered with deer skin and a cloth on top. Sitting firmly on that seat, the yogi should focus the mind and control the functions of body and senses. His goal must be to purify the mind. Through constant practice and devotion, the yogi attains mastery over the mind and becomes established in Self-realization. Such a disciplined and peaceful mind becomes immersed in Brahman. Those who follow this path ultimately see the Self in all beings and all beings in the Self.
Just as a lamp does not flicker in a windless place, such is the state of the mind of a yogi who has mastered meditation. Such a person is free from sorrow and is always immersed in joy. They realize the Supreme and become one with it. That person lives in eternal bliss, experiencing unshakeable peace. Even while living in the world, such a yogi remains untouched by dualities. Their mind is perfectly controlled. They see all beings equally, whether it is a learned Brahmin, a cow, an elephant, a dog, or an outcast. This vision of equality is the sign of the highest yogic realization. A true yogi does not hate or desire anything. That person, who has transcended dualities, is always steady and unwavering.
Jnana Vijnana Yoga (Yoga of Knowledge and Wisdom)
So far, we have learned about self-discipline (ātma sanyama), renunciation of action (karma sannyasa), and how to perform actions selflessly (karma yoga). But what should we ultimately seek to know through these disciplines? That is introduced in this chapter. Krishna begins by saying, “With a mind fixed on Me, taking refuge in Me, and with the practice of Yoga, hear how you shall come to know Me completely and without doubt.”
Thus begins the synthesis of Jnana (knowledge) and Vijnana (realized knowledge). Two aspects of knowledge are discussed—para (higher) and apara (lower). Krishna first describes the apara prakriti (lower nature): earth, water, fire, air, space, mind, intellect, and ego. These eightfold elements constitute His lower nature. Beyond this is the higher nature (para prakriti)—which is the life-force that sustains the entire universe. The para prakriti is the jiva-shakti (conscious soul) which enlivens the body. Together, both the lower and higher natures constitute the total manifestation of Krishna’s being. He says: “Know that I am the origin and dissolution of the entire universe.”
Krishna is the source of all creation. Yet, deluded by Maya (illusion), people fail to recognize this divine truth. Maya, made up of the three gunas (qualities)—sattva, rajas, and tamas—veils their knowledge. Hence, they see only the material world and miss the eternal. The three gunas create ignorance, and due to this, even the wise are caught in delusion. Only those who surrender to Krishna, transcending Maya, can understand the truth. This surrender is the mark of spiritual maturity.
Krishna explains that four types of people come to Him: the distressed, the seeker of wealth, the seeker of knowledge, and the wise. Among them, He praises the wise—those who understand the eternal truth and worship Him with steadfast devotion. They are rare and very dear to Him. However, others too, through different paths, slowly come closer to Him.
Krishna points out that while many people worship various deities with great faith, such worship is not ultimate. It may be fruitful in the short term, but it is still within the bounds of Maya. True spiritual wisdom lies in recognizing Krishna as the supreme cause behind all deities and the entire creation. This is the essence of Jnana Vijnana Yoga.
Akshara Parabrahma Yoga (The Imperishable Supreme)
The topic now turns toward Akshara—the imperishable. That which is not destroyed by the power of Maya is called Aksharam (imperishable reality). The goal of this chapter is to explain such an Akshara. In this world, beings are constantly caught in the cycle of birth and death. At the time of death, the thoughts a person holds in the mind determine their future rebirth. For this reason, yogis strive to control their minds and focus on the Supreme at the moment of death. Even ordinary people, if they think of God in their final moments with deep faith, can also reach the state of liberation known as Akshara.
Chanting mantras or remembering God at the time of death has great value. But this does not mean simply reciting something—it must be done with deep awareness and focus. Krishna then explains the two cosmic paths after death—Archiradi marga (the path of light) and Dhumadi marga (the path of smoke). Those who follow the path of light reach Brahman and do not return to this world. Those who follow the other path return. The great yogis and self-realized ones choose the path of light and attain liberation. This is the essence of the eighth chapter.
Krishna adds that even those who do not possess full yogic discipline can attain Him if they worship with unwavering faith. For such devotees, Krishna takes the responsibility of delivering them from the cycle of birth and death. This chapter emphasizes that the Supreme Being can be attained by devotion (bhakti) or by knowledge (jnana) or through selfless action (karma). It is through surrender, either through yoga or devotion, that one ultimately reaches the imperishable Supreme. This is the central message.
Raja Vidya Raja Guhya Yoga (The Yoga of Royal Knowledge and Royal Secret)
Among the various types of knowledge, spiritual wisdom (Jnana) and devotion (Bhakti) are considered the highest. In this chapter, Krishna emphasizes that among all disciplines, the knowledge of devotion is both the king of knowledge (Raja Vidya) and the most confidential of all secrets (Raja Guhya). It is the purest, the highest, and directly experienced. It is easily practiced and leads to eternal joy. This teaching is very sacred.
Krishna explains that He pervades the entire universe in an unmanifest form. Though all beings dwell in Him, He is not bound by them. His divine power operates everything. Just as the wind moves freely in space, so too do all beings move within Him. Creation, sustenance, and dissolution of the universe are governed by His divine nature. Though He creates and maintains all, He remains unattached.
Ignorant people do not recognize Krishna’s divine form. Deluded by Maya, they take Him to be just a human being. But the great souls (mahatmas), who are endowed with divine nature, recognize His supremacy. They worship Him with unwavering devotion. Their minds are always absorbed in Him; they chant His names and glories with great reverence. Such devotees consider Krishna as the ultimate goal, the sustainer of everything, the beginning and the end.
Krishna accepts any offering made with devotion—be it a leaf, flower, fruit, or water. It is not the material value but the intention and devotion that matter. He encourages everyone to offer whatever they do, eat, offer in sacrifice, or give in charity with love and devotion. This purifies the heart and leads to spiritual liberation.
Krishna assures that anyone—regardless of gender, caste, or background—who takes refuge in Him with faith and devotion will attain the supreme goal. He says that even sinners can cross over their misdeeds through sincere devotion. Therefore, devotion is the simplest and most powerful means of attaining Him.
Finally, Krishna declares: “Always think of Me, become My devotee, worship Me, and bow to Me. By doing so, you will surely reach Me. This is My promise to you because you are dear to Me.” This chapter beautifully combines knowledge with devotion, making it one of the most powerful teachings in the Bhagavad Gita.
Vibhuti Yoga (The Yoga of Divine Glories)
Now, I shall speak about another important truth, says Krishna. He declares that even the gods and sages do not fully understand His origin. He existed before all of them. There is no beginning or end to Him. He is the source of everything that exists. Those who truly know Krishna as the origin of all—those who recognize His eternal nature—are the wisest and are devoted with firm faith. Such people are constantly engaged in worship, filled with love, and deeply committed to Him. Their minds are fully absorbed in Him.
Krishna grants such sincere devotees the wisdom (buddhi yoga) by which they attain liberation. He resides within their hearts and destroys the darkness of ignorance with the shining lamp of knowledge. In this way, Krishna personally guides His devotees to spiritual realization.
Arjuna then speaks with reverence: “You are the Supreme Brahman, the Ultimate Abode, the Purest, the Eternal Divine Person, the Original God, Unborn and All-pervading. All the great sages like Narada, Asita, Devala, and Vyasa confirm this, and You Yourself declare it.”
Arjuna requests Krishna to describe His divine manifestations. He wants to know how to meditate on Krishna and recognize Him everywhere. Krishna responds by revealing His Vibhutis—His divine glories—through which His presence can be known in the world.
Krishna says: “I am the Self seated in the hearts of all beings. I am the beginning, middle, and end of all. Among lights, I am the sun. Among stars, I am the moon. Among the Vedas, I am the Sama Veda. Among gods, I am Indra. Among senses, I am the mind. Among elements, I am space. Among mountains, I am Meru. Among rivers, I am Ganga. Among warriors, I am Rama. Among sages, I am Vyasa.”
He gives numerous examples from nature, mythology, and life to show how His presence pervades all. By recognizing these divine manifestations, the devotee begins to feel Krishna everywhere and develops a strong devotional connection.
Krishna concludes: “There is no end to My divine glories. Whatever is glorious, prosperous, or powerful—know it to be a manifestation of a fraction of My splendor.”
Vishwarupa Darshana Yoga (The Yoga of the Cosmic Form)
After listening to Krishna’s teachings, Arjuna expresses his gratitude. He says, “Because of Your grace, I now understand the Supreme Truth, the origin and dissolution of all beings, and Your eternal glory.” Yet, Arjuna has one deep desire: to see Krishna’s true cosmic form (Vishwarupa). So far, he has heard only about it—now he wants to directly experience it. He requests Krishna to show him the divine universal form in its entirety.
Krishna agrees and says that this vision is not attainable through study of the Vedas, rituals, charity, or austerities. Only through unwavering devotion can one behold it. To grant Arjuna this vision, Krishna blesses him with divine eyes. What Arjuna witnesses is unimaginable: infinite arms, countless faces, resplendent colors, radiance like a thousand suns, and boundless glory. The entire universe is seen in Krishna’s body—past, present, and future.
Arjuna is awestruck. He sees every god, sage, and being within Krishna’s cosmic form. He also sees destruction—warriors from both sides of the battlefield entering Krishna’s mouth and being crushed. This terrifying vision overwhelms Arjuna, and he begs Krishna to return to His familiar, gentle form. Krishna explains that He is both the creator and destroyer, the basis of all existence. Time itself emanates from Him. The vision Arjuna saw was a glimpse of His infinite power and the inevitable destruction of evil.
Krishna tells Arjuna to rise and fight. The outcome of the war is already determined. Arjuna is just an instrument in the hands of the Divine. This message instills courage in Arjuna and renews his sense of purpose.
In essence, this chapter conveys that the divine is not limited to a personal form alone—it is all-encompassing, infinite, and eternal. The cosmic form includes both creation and destruction, love and fear. Only with divine vision can one perceive this vast truth.
The Vishwarupa Darshana Yoga reminds us that God is beyond our limited perceptions. He is the ultimate reality that governs all. Through surrender, humility, and devotion, one can glimpse this grandeur—not with physical eyes, but with spiritual insight.
Bhakti Yoga (The Path of Devotion)
Arjuna asks how one should worship: Is it better to meditate on the formless Absolute or on the personal God with form? Krishna answers that both paths lead to liberation, but the path of devotion to the personal God is easier and more accessible to most people. Worship of the formless requires great detachment, mastery over the senses, and steadfast intellect—difficult for embodied beings.
Krishna describes the qualities of a true devotee: one who is free from hatred, friendly and compassionate to all, free from possessiveness and ego, balanced in pleasure and pain, forgiving, content, self-controlled, and firm in resolve. Such a devotee is dear to Him.
Even those who may not know the scriptures or the path of self-realization but engage in simple, heartfelt worship with faith and devotion are also dear to Him. The emphasis is on inner purity, unwavering mind, and surrender to the Divine. Krishna lists various qualities that make a person dear to Him and says that anyone who cultivates such qualities with love and discipline becomes truly beloved.
The essence of this chapter is that devotion—regardless of background or learning—is the supreme path. God does not look at ritual alone but at the heart of the devotee.
Kṣetra Kṣetrajña Vibhaga Yoga (The Field and the Knower of the Field)
This chapter marks the beginning of deeper philosophical exploration. Krishna now introduces the distinction between Kṣetra (the field) and Kṣetrajña (the knower of the field). This is the foundation of Vedantic wisdom. The body and the material world are referred to as the Kṣetra or the objective field. The soul—the conscious being who experiences—is the Kṣetrajña or the knower.
Krishna says that just as a farmer knows the field he cultivates, the soul knows and experiences the body and mind. But above both is the Supreme Knower—the Paramātma or God—who dwells in all bodies. God is the eternal witness and the ultimate knower of every field.
Krishna elaborates on the nature of Kṣetra: it includes the five senses, mind, ego, desires, aversions, body, birth, death, and mental impressions. The qualities required to attain knowledge include humility, non-violence, forgiveness, simplicity, and devotion to the teacher. Real knowledge is knowing the difference between the perishable body (Kṣetra) and the imperishable soul (Kṣetrajña).
Further, Krishna describes the Supreme Truth as beginningless, without qualities, present in all yet untouched, and the illuminator of all things. Realizing this truth leads one to liberation.
Thus, the core message of this chapter is to distinguish between matter and consciousness and to recognize the soul’s divine nature as the eternal knower within the ever-changing body and world.
Guna Traya Vibhaga Yoga
Arjuna seeks to know how a person can attain perfection and transcend the cycle of birth and death. Krishna answers by explaining the concept of the three gunas (modes of nature)—Sattva (goodness), Rajas (passion), and Tamas (ignorance)—which bind the soul to the body.
These three modes are born of Prakriti (material nature) and condition the soul’s experiences. Sattva is illuminating and pure, leading to knowledge and happiness. Rajas arises from desires and attachments, prompting action and restlessness. Tamas brings ignorance, inertia, and delusion. All human behavior, thoughts, and tendencies are influenced by the dominance of these gunas. They also shape one’s identity in the cycle of birth and rebirth.
Krishna explains that when the soul transcends these modes—by remaining detached from their effects, maintaining equanimity, and realizing the eternal Self—it attains liberation. Such a person no longer identifies with the gunas or the material body and becomes free from the cycle of birth and death. This state is known as Brahmi Sthiti—the state of divine consciousness.
He further adds that Brahman is beyond all these gunas. One who worships Him with unwavering devotion, crossing beyond the influence of Sattva, Rajas, and Tamas, becomes fit to attain eternal freedom.
In conclusion, the chapter emphasizes that while the gunas govern all worldly activities, the spiritual seeker must rise above them through knowledge, renunciation, and devotion to the Supreme.
Puruṣhottama Yoga
This chapter, titled Puruṣhottama Vibhaga Yoga, metaphorically explains the nature of the world using the analogy of an upside-down Ashvattha (peepal) tree. The roots are upward (symbolizing the eternal realm), and the branches extend downward (representing the material world). The Vedas are the leaves. This tree is nourished by the three modes of material nature (Sattva, Rajas, Tamas), and its branches spread through human activity and desires.
Krishna explains that this tree cannot be fully understood or approached through ordinary means. One must cut down this deeply rooted tree using the strong weapon of detachment. By renouncing material attachments and turning toward the eternal realm—the true abode of the Supreme Being—one attains liberation.
He then introduces a new dimension of understanding: the distinction between the perishable (kṣhara), the imperishable (akṣhara), and the Supreme Being beyond both—the Puruṣhottama. This is the ultimate reality.
Puruṣhottama is not merely relative or finite—it is beyond both Relative and Absolute. It is simultaneously immanent and transcendent. This Supreme Reality is not caught in the illusion (Maya) of creation and destruction, nor bound by dualities. It transcends illusion entirely.
To escape the cycle of birth and death, one must go beyond this illusion by understanding the essence of the soul (jivātmā) and its relationship to Puruṣhottama. This is the secret of true spiritual knowledge. The wise, through discrimination and detachment, attain that highest state.
Thus, Krishna concludes the chapter by emphasizing that those who understand the distinction between the soul, the material world, and the Supreme Being become truly enlightened. They are free from delusion and attain eternal peace.
The Yoga of the Division between Divine and Demoniac Qualities
For the progress of society, there must be a foundation of righteous conduct. In the world, people can be generally classified into two categories: those who possess divine qualities and those who exhibit demoniac traits. People with divine tendencies follow the path of truth and virtue, while those with demoniac nature are driven by selfishness and pride. The divine qualities are the backbone of dharmic life, whereas demoniac qualities destroy social harmony and inner peace.
This chapter details these two natures. Divine people are self-controlled, non-violent, truth-loving, patient, and detached. They worship truth and possess humility. In contrast, those with demoniac traits are driven by anger, greed, deceit, and hypocrisy. They are arrogant and egotistical. The demoniac mind rejects scriptural guidance and lives by its own impulsive instincts. For them, morality is meaningless, and ego becomes their god.
The characteristics of demoniac nature include: hypocrisy, arrogance, pride, anger, harshness, and ignorance. Those with these traits are bound by selfish attachments. They act with cruelty and manipulate others for personal gain. Their actions disrupt peace and order. These individuals do not follow the path of spiritual evolution and create destruction in society.
The Threefold Gateway to Hell – Lust, anger, and greed are described as the three gates to hell. Those who are dominated by these emotions fall into darkness. They become entangled in cycles of birth and death and cannot attain liberation. The Gita advises that these three tendencies must be abandoned if one desires spiritual growth. Those who act without such vices attain peace and liberation.
People with divine traits live a regulated life, guided by scriptural wisdom and inner conscience. Their lives are constructive, and they promote harmony and evolution. On the contrary, those with demoniac tendencies are destructive and drag themselves and others into suffering.
The Yoga of the Threefold Faith
Faith (Śraddhā) is an intrinsic part of human nature. One’s faith determines one’s entire personality. The 17th chapter of the Bhagavad Gita deals with the nature of this faith and classifies it into three categories based on the three gunas – Sattva, Rajas, and Tamas. Those who worship devatas (gods), sages, and noble persons are said to be of sattvic faith. Those who worship demonic beings and spirits belong to rajasic and tamasic categories. This classification reflects the evolution level of the individual.
The chapter begins with Arjuna asking, “What is the fate of those who worship with faith but do not follow scriptural rules?” Krishna answers that the nature of their faith is based on their inherent qualities – sattvic, rajasic, or tamasic. Faith is not independent of nature (prakriti) but is shaped by it. Hence, it is of three kinds.
Sattvic faith leads to devotion toward noble causes, truth, and self-discipline. These people perform yajnas (sacrifices) and austerities without desiring rewards. Rajasic faith is motivated by ego, pride, and the desire for fame or power. Their rituals are conducted for show and selfish gain. Tamasic faith is based on ignorance. People with tamasic nature worship ghosts, spirits, or perform rituals with violence and without understanding. These practices harm both the practitioner and society.
Krishna also discusses the threefold division in austerity (tapas) – related to body, speech, and mind – and the need to perform them with pure intention. Tapas done with sattvic faith leads to self-purification and spiritual progress. Krishna emphasizes that even yajnas, austerities, and charity must be done without attachment to the fruits of action and offered to the Supreme with faith. Only then do they become truly transformative.
Krishna concludes by declaring that any sacrifice, penance, or charity performed without faith is as good as nothing and does not benefit either in this world or the next.
The Yoga of Renunciation and Liberation (Moksha Sannyasa Yogam)
This concluding chapter of the Gita focuses on how to attain the highest fruit of liberation by giving up attachment to actions and their outcomes. Merely giving up external activities does not constitute true renunciation. Krishna clarifies that true renunciation (sannyasa) does not mean giving up all duties, but giving up the desire for their fruits. Every action must be performed as an offering to God — this is the essence of Karma Yoga. Performing duties without selfish desire purifies the mind and leads to liberation.
Krishna classifies action (karma), doer (karta), and knowledge (jnana) into the three gunas: sattvic, rajasic, and tamasic. These qualities impact how people behave and grow spiritually. The path of dharma (righteous action) lies in selfless service and devotion to one’s swadharma (natural duty). Abandoning swadharma for convenience or fear is not advised — one should perform one’s duties according to one’s own nature, even if imperfectly.
Krishna also stresses the role of the mind and intellect in spiritual progress. Even if one does not fully understand the higher knowledge, remaining sincerely devoted and detached from results can still lead one toward liberation. Such steadfastness is termed sattvic medium or balanced discipline.
He also emphasizes devotional surrender (bhakti yoga) — offering everything to God with humility and love. The culmination of all paths — knowledge, action, and devotion — is surrender to the Supreme. This brings inner peace, contentment, and ultimate liberation (moksha).
Krishna concludes by encouraging Arjuna to rise and fight — not with ego, but with the clarity of Dharma, understanding his duties, and acting with complete surrender to God.
Thus, the Gita concludes with a profound final declaration.
Supreme Dharmic Message – Moksha Sannyasa Yoga
Ultimate Supreme Message – The Vision of Liberation
The supreme truth revealed is the vision of the Eternal Self. Liberation lies in Self-realization. “I am not the doer; I am not the enjoyer.” These are the final instructions. One should not assume they are the body or the owner of the body. Such thinking binds one in the illusion of karma. One should break free from this illusion and recognize the true Self that is distinct from the body. Realization of the Self leads to liberation.
It is crucial to know that the body is not the Self. The Gita teaches that we are not the body—we are the immortal, imperishable Supreme Self. That is what Krishna reveals in the Gita. The spiritual aspirant must examine and realize this truth from the perspective of the Self, not the ego or body.
Therefore, liberation comes not by abandoning duties, but by understanding that one is not the doer. This clarity and knowledge is the highest wisdom. Even the most righteous actions ultimately become irrelevant when one becomes established in this wisdom. In the end, this is the peaceful conclusion and teaching of the Gita.
Final Word
The Gita teaches us how to elevate life to a divine and noble level. This is not mere philosophy—it is a practical and achievable truth. Even an ordinary person can attain the highest perfection through this path. The Gita presents a systematic and scientific way of achieving this. It introduces the profound wisdom that “You are not the body but the Self,” and urges each individual to recognize and act from this truth. This is not an indirect or mystical teaching—it is a direct experience that can be attained through effort and inner purification.
The Gita assures us that even the most fallen person, upon firmly turning toward this wisdom, will be uplifted and purified. This is not a theoretical claim; it is a living truth experienced by thousands. Not only saints and sages, even householders and people in worldly life can also apply this wisdom and evolve spiritually.
Even in a materialistic life, one can cultivate inner peace and harmony through the Gita. This is not just for renunciants; it is for all. By applying its teachings, one can live a disciplined, rational, and emotionally balanced life. The Gita does not demand you abandon the world. Instead, it shows how to transform the very act of living into a sacred offering. It redefines the idea of devotion—not just through worship or rituals, but by doing one’s duty with love, clarity, and non-attachment.
Even today, people from various countries and cultures are turning to this timeless scripture to find clarity in life. Those who study the Gita gain a universal perspective. They learn to live a fearless and stable life, unaffected by ups and downs. In this modern age, with the complexities of mind and the turmoil of society, this wisdom becomes even more essential.
In summary, the Bhagavad Gita is not just a sacred book—it is a scientific guide to inner transformation. By studying and applying it with sincerity, one can progress steadily toward liberation and experience peace, purpose, and fulfillment in life.
