अर्जुन उवाच -

ये शास्त्रविधिमुत्सृज्य यजन्ते श्रद्धयाऽन्विताः ।
तेषां निष्ठा तु का कृष्ण सत्त्वमाहो रजस्तमः ॥ १७.१ ॥

ye śāstra-vidhim-utsṛjya yajante śraddhayā’nvitā: |
teṣām niṣṭhā tu kā kṛṣṇa sattvam-āho rajas-tama: || 17.1 ||

Bhagavad Gita, originally a dialogue between Arjuna and Krishna at the Kurukshetra battlefield, was first narrated by Sañjaya to Dhṛtarāṣṭra, in response to the king’s enquiry about how Pāndavas and Kauravas conducted themselves in Kurukshetra, a place reputed for its dhārmic association. In fact, the first verse of Bhagavad Gita is this enquiry of Dhṛtarāṣṭra. The blind king’s words do not appear any more in the Text.

Sañjaya says that the dialogue was a sequel to the distress Arjuna was driven to on seeing Bheeshma, Droṇa and other venerable elders in the opposite camp.

Bhagavad Gita deals with śreyas, the ultimate felicity

Expressing his affliction in sweeping terms, Arjuna humbly submits before Krishna, to be instructed on the means to attain śreyas, the ultimate felicity (2.7 and 8). In response, Krishna began his exposition. Holding the Soul to be indestructible, he describes the spiritually stable-minded person, sthita-prajña and sthita-dhī. Second chapter of the dialogue concludes with this.

Arjuna was sensitive enough to grasp whatever Krishna said and consequently raised a pertinent enquiry (3.1,2), which led to the discussion in the 3rd chapter. After this, Krishna meant to conclude his exposition by referring to the traditional links of whatever he said (4.1 - 3). Such reference marks the conclusion of any dissertation.

But Arjuna intercepted: “Your birth has been recent and Vivasvān’s far ancient. How can I understand that you instructed Vivasvān on this (4.4)?” At this, Krishna clarified how the heritage he represented was interminable (4.5 and 6).

Arjuna found that Krishna was throughout emphasizing the unique and sublime spiritual wisdom, which verily leads to dropping egoism and possessiveness. But Arjuna took ‘renunciation’ to mean abandoning all activities together with their causal urges. That led to his raising a further question: “Which path will lead the seeker to supreme felicity (śreyas) – renunciation of activities or their dedicated pursuit?” (5.1) He felt that Krishna was praising both alternately. Arjuna’s question made Krishna explain the concept of sannyāsa as well as the means of gaining it as an attainment. The entire sannyāsa-sādhanā, as Krishna professes, is thus explained in the 5th chapter.

Pursuing the thread, Krishna went on discussing meditation in the 6th chapter, adding further exposure in the 7th chapter about what constitute Godhead and the supreme Reality. On listening to the concluding words in this chapter, Arjuna suddenly sought clarification about Brahman, adhyātma, karma, adhibhūta, adhidaiva and adhiyajña. The 8th chapter was thus in answer to Arjuna’s question.

Krishna, pleased with Arjuna’s enquiry and receptivity, felt inspired to disclose the true spiritual wisdom and its realizational aspect, thus extending the dialogue to 9th, 10th and 11th chapters. The 11th chapter concludes with a very special exhortation to Arjuna to be wholesomely devotional and gain the ability to surrender (11.55).

Arjuna’s receptivity had by now grown considerably and he had become more a devotional sādhaka than a mere spiritual enquirer. Thus he wondered: “Who would attain yoga, spiritual communion, better and faster – those contemplating upon the Imperishable or those given to wholesome refuge under the Supreme?” As a sequel to this enquiry was chapter 12, which is a conclusive exposition of the triplet – devotion, devotional life and devotee.

Krishna then struck a new note in the 13th chapter by defining spiritual wisdom as a set of practical virtues and excellences, thereby giving a new status and majesty to the otherwise elusive subject. Continuing in the same vein, Krishna spoke in the 14th chapter, about the three-fold constitution of everything in creation, consisting of the three guṇas – sattva, rajas and tamas.

After explaining the respective effects of the three guṇas Krishna reveals the guṇa-atīta level – the transcendental personality. He then presents in the 15th chapter the concept of Puruṣottama, the Supreme being transcending both the perishable and the imperishable Puruṣas. Arjuna did not come up with any question or wonderment. So, concluding the theme, Krishna went on in the 16th chapter to daivī (divine) and āsurī (demonic) qualities prevalent in human nature.

On hearing this, Arjuna becomes quite curious. He evinces a great deal of sublimity. His regard for Scriptures and Scriptural Wisdom becomes immense. This triggers in his mind a very relevant enquiry: “If sattva, rajas and tamas rule the creation as well as human nature, then where will disregard of Scriptures take one to? What kind of attitude and behaviour would they exhibit?” The 17th chapter begins with this interrogation.

Arjuna listens to Krishna with sufficient interest, attention and involvement. Because of this, the dialogue assumes multiple dimensions and proportions. What began as a treatment for Arjuna’s grief (viṣāda yoga), very soon grew into a full-ranged exposition of viveka and vijñāna. By that it stands as a full-fledged śāstra (Scripture).

Relevance of Bhagavad Gita to all seekers

Giving it a unique, eternal dimension, Arjuna puts forward a question related to the propensities the three guṇas give rise to. Even the next chapter, the last, is prefixed by Arjuna’s enquiry. These are not casual interrogations, but very pertinent enquiries of a staunch seeker, who diligently takes up the pursuit of spiritual wisdom. By these timely enquiries, Arjuna makes the whole exposition greatly relevant, vibrant and beneficial.

Of what nature is the pursuit (niṣṭhā) of those, who, disregarding scriptural injunctions, but with faith, are engaged in worship – is it sāttvika, rājasika or tāmasika?

There are people who have immense faith in what they do. But they have no inclination to heed the voice of the scriptures – their injunctions and prohibitions. What about the efficacy and result of their pursuit, which they faithfully cling to?

To have faith is one thing. To make it sublime and ‘scriptural’ is altogether different. Scriptures are the quintessence of human thought, wisdom and spiritual experience. They lay down how every phase of life should be led and what is the ultimate goal one should aim at and pursue. When rightly understood and adhered to, they are a great help and guidance for every one.

The question arises as to what is meant by śāstra. Is not Bhagavad Gita itself a śāstra? Or, should the seeker resort to some other texts also in order to purify, elevate, expand and fulfill his life? In the context of the dialogue here, what does Arjuna have in mind?

The answer must be quite clear from the context itself. First of all, Arjuna poured forth his grief and doubts, citing the usual traditions and beliefs, for which the mythological compositions, together with the smṛtis and Vedas are the basis. That is how he said: “If we fight this sinful war, admixture of communities will take place through adharma. None will be there to perform post-death ceremonies (obsequies) to the departed souls. And as a result, all concerned will have to live in hell for indefinitely long period.” (1.41 to 1.44)

Aim of all scriptures – Supreme Felicity

It is then that Krishna began to repudiate Arjuna’s words and instruct him on the supreme good and felicity. Supreme felicity is the ultimate aim of all śāstras. And this is the one objective to be considered, pursued and safeguarded every time by the scriptures and scriptural life. In this effort, the śāstras have adopted a comprehensive approach, accommodating every kind of human being, his psychology and intellectual dexterity or astuteness. Thus we have śāstras dealing with right conduct and describing the four stages (āśramas) of life.

To drive home the theme with sufficient eternal illustrations, the purāṇas came into being. A number of smṛtis, beginning from Manu’s, also were composed in different ages. Then we have the sūtras (aphoristic statements) presenting the thoughts and revelations of the eternal Vedas in a logical sequence.

Hymns and rituals constitute the first phase of Vedas. Contemplations and spiritual meditation where one’s own Self becomes the sole focus form the next phase. Finally, appear the Upanishads evaluating merits and demerits of the ritualistic section and revealing the supreme Truth to be known and to be realized.

This last phase, exposing supreme Wisdom, the finale of human life and attainments, is the subject of Bhagavad Gita. That is why, together with the Upanishads and Brahma-sūtras, Bhagavad Gita forms the prasthāna-traya (The combination of the three great śāstras). From this it is clear that Bhagavad Gita has the place of the supreme śāstra. To make the message more relevant to life and activities of one and all, Bhagavad Gita presents a variety of interactional disciplines and virtues, so that one need not feel denied even if he does not embody the usual religious thoughts and ways of life. Nonetheless, as a śāstra, it stands supreme and comprehensive.

Krishna, in the second chapter itself evaluated Vedas as traiguṇya viṣayāḥ and exhorted the seeker to be indifferent to them (nistraiguṇyo bhava). A number of statements are there which set forth clearly the greatness of Bhagavad Gita, its study and pursuit:

Svalpam-apyasya dharmasya trāyate mahato bhayāt (2.40)

– “Even a small measure of this dharma (righteous pursuit) will safeguard one from the great fear of worldly life.” The message of Bhagavad Gita is thus a comprehensive dharma. It is a dharma-śāstra.

Jijñāsur-api yogasya śabda-brahmātivartate (6.44)

– “One who just becomes an enquirer about this buddhi-yoga, by that merit itself, transcends the entire ken of Vedas.” And Krishna himself proclaims:

Iti guhya-tamam śāstram idam-uktam mayānagha (15.20)

– “Thus have I revealed to you this most ‘secret’ śāstra, O sinless Arjuna!” Thus the point is quite clear and conclusive. Bhagavad Gita does have place amongst the supreme scriptures. In fact, Krishna’s exposition is so comprehensive and multi-pronged that it shines as a full characteral and behavioural sādhanā for every one, irrespective of caste, creed and country. It lights up all aspects of human personality.

Apart from being a Vedic and Upanishadic śāstra, Bhagavad Gita is also a behavioural and interactional śāstra. In fact, in this, the dialogue excels. There are places where Krishna does not refer to Atman, Brahman or God at all, and yet presents the full sādhanā meant to lead the seeker to the Supreme attainment.

Defining life itself as ceaseless interactions (mātrā-sparśāḥ) with the world objects, and then covering every aspect of interactional sādhanā, Bhagavad Gita attains a superb dimension. Thereby it becomes relevant even to those who are not given to Vedic culture or exposed to any kind of religious thought or practice, but nevertheless are keen to ascend to higher spiritual levels. The dialogue thus becomes an ultimate Universal Gospel.

Arjuna’s question (17.1) is thus quite significant and focused. Human society is amazingly plural. In the assortment humans represent, there are many without any allegiance to Scriptures. It may be due to ignorance, lack of exposure or even prejudice. Nevertheless, they have the quality of assiduous devotion to what they believe and practise, like Ekalavya of old.

When Droṇācārya, whom Ekalavya adored exclusively, refused to admit him as a student, his heart was unable to accept the plight and turn to another. He went back dejected. Making a clay model of Acārya Droṇa and assigning Teacher’s place and position to it, he began to practise archery all by himself. He offered all love, adoration and respect to the idol of the Acārya. And lo, he excelled even Arjuna, who was otherwise declared by the great Teacher as his best disciple!

Here the devotion, piety and attunement of Ekalavya’s inner being were what counted and determined the outcome. That such śraddhā, attention and attunement are possible for the mind and heart is what the instance reveals.

Arjuna wants to know how such people would fare and whether their unscriptural devotion too can be classified as coming within guṇas. Krishna had already stated that everything within prakṛti is enfolded by the guṇas. If this is so, then nothing and no one can remain away from the guṇas.

Whether scriptural or not, one’s thoughts, words and behaviour should reflect wisdom, purity, goodness and expansion. How to ensure this is an eternal question before the individual and the society alike. Only devout thinkers having undeniable fondness for fellow beings, will feel concerned about the plight and evolve redress. To make their thoughts eternally relevant is a rare accomplishment.

Krishna who spoke to Arjuna, and Vyasadeva who rendered the episode with epic dimension, have both succeeded in this mission undoubtedly. The Guṇa-traya exposition stands independently, enabling the studious readers, thinkers and sādhakas to examine their inner constitution and elevate themselves.

The delusion which tamoguṇa imposes is described with stunning emphasis. Likewise the strong urges of rajoguṇa are set forth with abundant clarity. The intention is to help seekers identify and outlive them. At the same time, one is also inspired to imbibe sāttvik qualities diligently, strengthening them at every stage. A drastic transformation in the whole inner personality is thus indispensable.

Bhagavad Gita’s distinction consists in the precision and clarity with which it discusses human nature, revealing the potentials it holds and the possibilities lying ahead. It gives a place for each, but pronounces clearly where one’s qualities will take him. What more is necessary to work one’s way towards elevation?