What is the summary of the ‘Gitaa’?
Today, a very wrong philosophy is being spread in the society in the name of teachings of the Gitaa. Is it possible that the Gitaa gives the message-Whatever happened with Paandavaas and Draupadi et cetera is right? To say in the name of the Gitaa that refusal of Arjun to fight in the midst of battle field was right is nothing but mockery of teachings of the Gitaa. According to some, teachings of the Gitaa are-‘Whatever happened was good, whatever is happening is also good and what will happen will also be good’. This shows that such persons did not believe in the independence of soul to act whereas the Gitaa specifically says that soul’s right is limited to the actions only and it has no right in obtaining the fruits of its actions. Now, we give below the real teachings of the Gitaa:
-Whosoever has taken birth will necessarily die and whosoever has died will surely take birth. Knowing this changefulness of nature, it is not good to mourn over the death of a person.
-A being is not a body but a soul. Body perishes but soul is an endless and beginning-less entity. To take birth after the death is just like change of old clothes.
-Soul never feels the pain or pleasure. Soul gets these feelings only after getting blended with a body. As such, knowledgeable men never get disturbed with pain-pleasure, heat-cold, honour-dishonour et cetera.
-Soul is wholly responsible for his karmas. Mind, senses et cetra are non-living and are only the instruments of soul for doing his karmas.
-Considering pain-pleasure, heat-cold, honour-dishonour, defeat-win, loss-gain et cetera as parallel emotions, one should do one’s duty.
-Not to think of worldly fruits of actions and not to lose balance because of fruits of actions is the real ‘Karamyog’.
-Karam and knowledge are supplementary to each other.
-We cannot remain without doing karmas even for a moment. Nishkaam karmas are actions done without expectation of any worldly gain.
– Only after renouncing the worldly desires, one attains the intellectual equilibrium. A person with intellectual equilibrium is never afraid of miseries.
-A knowledgeable man never feels pain or pleasure. These feelings come out of attachment only.
-God is omnipresent. He is the only support of this whole universe. Only the persons, who realize this fact can get freedom from the cycle of births and deaths.
-The means of obtaining equilibrium of the intellect are repetition, knowledge and meditation.
-Surrender to God does not obviate fruits of bad deeds but it gives a great power to endure the pain received as a result of bad deeds.
– There is nothing as pure as knowledge.
-Instead of renouncing the actions, one should renounce the attachment towards fruits of actions and go on doing one’s duty.
-One should do one’s duty, determined by the social-segment in which one lies. One should never do the duties of other social-segments in place of the duties of his own segment. Based on duties, humans have been categorized into four social-segments. In the first segment comes the Brahmanaas, who have the duty to give education to others and keep their living on donations, in the second segment comes the Kshatriyaas, who have the duty to protect others and watch others’ interests, in the third segment comes the Vaishayaas, who have the duty to do business and in the fourth segment comes the Shudraas, who have the duty to serve the other three segments through physical labour.
-The pleasure one obtains from attachment of senses with their subjects is like a nectar in the beginning but its end-result is like a poison.
-Persons, who worship an entity with a body as God are nothing but fools. God is omnipresent. He is the creator, sustainer and destroyer of the universe. Creation is nothing but manifestation of un-manifested nature.
-Instead of talking of violence or non-violence, this sermon tells to decide karmas on the basis of righteousness or non-righteousness, duty or non-duty and just or unjust.
-Original state of prakriti is un-manifested and eternal. It refers to a state of equity between its three qualities, namely, sat, raj and tam. This state of equity between sat, raj and tam is changed by the potential of God. Because of un-equity between sat, raj and tam, nature gets manifested in the present state.
-There is a natural will of soul to get salvation. This natural will of soul can be fulfilled by real knowledge only. Real knowledge necessary for salvation cannot be had by races other than humans. Races of animals, birds et cetra are incapable of obtaining this knowledge. Only humans can have this knowledge through the instrument of intellect. Accordingly, it can be said that salvation can be obtained in human birth only. For this reason, there is necessity of taking birth in human body, continuously. Souls get birth in the bodies other than humans because of majority of their bad karmas. Against this, souls get birth in human bodies because of having more good karmas than bad karmas. Number of good karmas decide the grade of human body.
-There are two types of people in the world-Good and Bad. It is very difficult to change the bad tendencies and these are the persons with bad tendencies, who create a lot of disturbance in the world. When, it is decided with a steady intellect that a person with bad tendencies cannot be changed in his life time and he is to harm the just system of society, then, it is very much appropriate to take away the right of living from such a person.
-The agental cause of this creation is God and this creation is the manifested state of nature.
Lord Krishan was a great yogi and he himself has accepted in the Mahabharat that at the time of delivering the sermon named as Bagvad Gitaa, he was in a state of communion with God. As such, there is nothing strange, if a great man like Krishan, who knows and lives God, talks of God in first person, that is, use of the words I, my and we . It does not prove incarnation of God. There is nowhere in the Gitaa advocacy of the meditation of God with a form.