BHAGAVAD GITA CH 18 – KRISHNA’S FINAL MESSAGE

BHAGAVAD GITA CH 18 – KRISHNA’S FINAL MESSAGE

   Krishna distinguishes between sannyasa renunciation and tyaga resignation. Sannyasa is giving up desire-driven actions while tyaga is giving up the fruits of action. Contrary to popular perception neither sannyasa nor tyaga implies giving up action. Action continues, giving up the two things that come in the way of excellence – desire from the past and anxiety for the fruit.

  Krishna goes on to say that some sages say that all action should be renounced as flawed. While others maintain that acts of sacrifice, charity and penance must never be abandoned. The vast majority of people are laden with desire. They need to perform acts of sacrifice, charity and penance to purify themselves. The rare one who is on the verge of Realisation needs to let go of even the last thought to become enlightened.

   Tyaga is of three kinds – sattvika, rajasika and tamasika. Abandoning obligatory action out of delusion is tamasika. It is not tyaga at all. False or rajasika tyaga is giving up action that is troublesome, fearing physical discomfort. True or sattvika tyaga is performance of obligatory action because it ought to be done, giving up attachment and fruit.

  The chapter then analyses the five distinct aspects of action – the body, the actor, the various instruments – mind, intellect, ego, sense organs and external instruments – their respective functions and the Divine, the fifth. The Divine Self remains inactive but enlivens all the other entities and enables them to function. If you identify with Atman and not the individuality, action takes on a Divine dimension. Work becomes worship. Such action does not bind you, not even the act of killing.

   The next portion gives a brilliant insight into our personality. The qualities of sattva, rajas and tamas impact on each aspect of our persona - knowledge, action, actor, intellect, consistency and happiness. By understanding the manifestation of the gunas in each of the different entities, we can identify the weak spots and deal with them. Thus the whole personality gets a lift.

All human beings were categorised into four varnas or castes based on one’s proportion of sattva, rajas and tamas. Each caste was given a vocation that best suited their temperament. The purpose was to facilitate the spiritual development of all. The varnas correspond to natural archetypes that exist in all societies. A mismatch of inner composition with external work can be highly frustrating and prevent progress.

Brahmanas who were predominantly sattvika and highly refined were role models and led the other castes. They naturally took to academics – study, research and teaching. They were also stalwarts in soft skills like music, art, literature and philosophy. They were advisors to the other castes. Thus ancient India was led by men and women of wisdom, not of wealth. They guided the wealthy Ksatriyas and protected them from the corruptive influence of wealth and power.

The Ksatriyas – ruler and warrior caste with administrative and management skills – were predominantly rajasika. Vaishyas, traders and businessmen, had more tamas. The Sudras, labour class, were predominantly tamasika.

Krishna then leaves us to do as we wish. The Bhagavad Gita is not a doctrine of adesa, commandments that must be accepted without question. It is upadesa, advice based on a logical, scientific treatise on the human personality. You need to reflect on these principles, experiment with them and draw your own conclusions. Then you will find Liberation while living in the world. You will live like a king, think like a sannyasi. Command the resources of the world but not depend on them.