Chapter 4: Summary: The lessons learnt from this chapter can be summarised thus: 1. The samaadhi yoga principle of yajna is applicable to all actions. 2. Vedic dicta and Upanishadic injunctions have stood the onslaught of time and so their validity is unquestionable. 3. Lord's avathars bespeak of dharma in it's correct perspective. We should draw inspirations from them. 4. The compassionate Lord responds to all according to each individual's stage of spiritual evolution. 5. The topic of karma (in yajna spirit )vikarma an interim stage toward akarma - actionlessness which is tantamount to jnana, should be correctly understood. 6. There are different types of yajna to suit individual traits and tendencies. Jnana yajna is supreme. 7. The attainment of jnana knowledge marks the goal of a sincere seeker's pursuit. Jnana dissolves karma. 8. The importance of sraddha - faith, jnana - knowledge, and yajna - sacifice, cannot be over-emphasised. Explanations: In slokha 24 Bhagavan beautifully brings out the samadhi yoga principle of Yajna. Brahmarpanam Brahma havi Brahmaagnou Brahmana hutham, Brahmaiva thena gandhavyam Brahma karma samaadhina. In every yajna- sacrifice- five entities are involved, fire, oblation, vehicle, performer and goal. Brahmarpanam signifies co-operative dedicated endeavour i.e. the vehicle ( ladle ) which is Brahman; Brahmaagnou- the place of discriminative work is akim to the fire which is Brahman ; Brahma havi- dedicated action symbolic of oblation; Brahmana hutham-the performer is Brahman; Brahma gandhavyam-the goal is Brahman.Thus one substratum or principle of Brahman pervades all aspects of every sacrifice This principle has a universality of application in day to day activity (swadharma). We should remember God's rays of blessings are showered on all without any partiality. We are His instruments and yajna is the link between man and God. Performance of swadharma should be with atmarpanam i.e. with total surrender and sincere devotion to Him. The mind intellect and memory should glow with the fragrance of spirituality and ignited with yajna through karma yoga, samadhi yoga in that order. In that case it is possible to attain atma nishta when karma gets not only fulfilled but crossed over in overwhelming knowledge. Bhagavan starts the chapter in a pauranic style saying His exposition was nothing new or original. It however, got swept over by the oblivion of time and so was being recapitulated by Him. As His wholehearted and whole time servant, man should perform swadharma and contribute his mite to maintain the rhythm of the cosmic wheel which was created by Him in perfect harmony. In slokha 3, Bhagavan uses terms which have profound significance. Thus, puratana - ancient - means the teachings are time-tested and so there need be no doubt whatsoever about their validity or authenticity. Bhakthi means intense divine love for the sake of love only i.e., not attached with any strings such as personal welfare etc. Sakha implies friend and Bhagavan emphasises that one should develop friendship with the the pursuit. The term "rahasyam" denotes a secret and in the present context brings out that the pursuit is not objectifiable. In fact, it is neither gross nor subtle but has to be seen in it's own light. The word uttamam indicates the supreme achievement. Next Bhagavan expatiates on the theory of avatars. The fundamental import of avatars is that God descends so that man can ascend. Man should reflect on the avatars of the Lord and hold with reverence to His life and activities in avathars. These include the dharma of protecting the virtuous and punishing the wicked. The Lord's avathara like Sri Rama and SriKrishna pertain to prathibhasika satya i.e. are subjective ones involving bondage. They help us to maintain the memory of the pursuit i.e. set examples of good conduct which we can emulate. Embodiments of human beings are never voluntary. They are hapless victims of prakrithiwhich relentlessly forces them to be born again and again. But the Lord controls prakrithi and assumes embodiments through His own free will and through His own maya. The Lord's role in avathars is to uphold the banner of righteousness as a beaconlight for humanity to follow. He is saswatha dharma goptha i.e. protector of traditional dharma.Lord as an avatar is not something beyond man's reach. In His avatar the Lord is acutely aware of man's imperfections. He helps man to tread the path of virtue by revealing to him the mystery of the soul of man. An avatar spells no dichotomy between spiritual advancement and worldly existence. In slokha 5, Bhagavan avers He is a "know all", whereas, Arjuna like all of us is steeped in ignorance. In slokha 11, the Lord brings out the universality of the Githa saying He meets every one according to his desert. Name and form, symbols, image, idols etc are used as an intermediate stage to attain the formless that is Brahman. The paths thus may be many but the goal is one only. Among the three-fold steps of spiritual evolution namely sravana (listening), manana (reflecting), and nidhidhyasana (contemplating), the chapter highlights the importance of sravana. The term guru stands for a relationship far beyond the cosy confines of a classroom. Guru means one who removes the darkness of ignorance with the light of knowledge. The responsibility of a sishya (pupil) is no less arduous.The term sishya means one who has acquired the entitlement to learn. His approach towards the teacher should be one of total surrender and sincere reverence. This is what Bhagavan asserts in slokha 34 which underlines the importance of faith, knowledge and experience in that order. The words prthipatha, pariprasna and seva, respectively denote sravana, manana, and nidhidhyasana. A crucial topic in the chapter relates to karma, vikarma and akarma. Their true significance is very important and is chronicled below. Bhagvan uses the terms karma, vikarma and akarma in this chapter. The usual meanings attributed to these are: karma is work; vikarma is proscribed work; and akarma action-lessness. A note of departure from this concept is featured in this article. Karma yoga is a step and Jnana yoga (or action-lessness) the goal. Karma entitles the performance of Swadharma-one's own duty with dedication and strictly in accordance with scriptural injunctions. The activity is totally unselfish and the performer never hankers after results. This is real karma yoga, which as an initial step helps to purify the mind. Vikarma is an ad-interim stage between karma and jnana. It makes a state of the spiritual evolution through inward sadhana (prayer, worship, devotion, sat sangh etc.). At this stage, the seeker is likely to fall a victim to negative tendencies. It represents a half-ripened level of spiritual progress. In the akarma status, the seeker recognises the goal as the non-duality with Brahman. Akarma only means automatic, spontaneous performance without being conscious of performing. The spontaneity aspect converts work into action-lessness, which is tantamount to knowledge. The karma is the stage for mental purification leading to Akarma, the culmination through vikarma. Vikarma thus represents that the seeker is on the right path but has to be vigilant and alert against pit-falls. (Note: A detailed slokha by slokha analysis (slokhas 19-23) of the aspects of karma, vikarma and akarma is presentd in a tabular form in the article on chapter IV published in Tapovan Prasad. This view on the subject finds a detailed coverage in the book "Talks on the Githa" -- by Achrya Vinobhaba Bhave, according to whom "Karma plus Vikarma equals Akarma.") Many look upon the attainment of heaven as the be-all and end-all of life. Githa, however, aims something beyond viz. total release. Bhagavan next mentions about various types of yajnas and concludes that jnana- yajna is the highest type. Bhagavan gives encouraging hope even to the worst of sinners by saying that they too can cross the sea of sins with the boat of knowledge. Before concluding Bhagavan highlights the importance of jnana - knowledge -, sradhdha - faith -, and yajna -- sacifice. Knowledge is perfection when yajna gets burnt in the fire of knowledge. Sradhdha is not blind and thoughtless attachment but a well reasoned out conclusion re-validity and authenticity. In an objective world, no knowledge is complete. In fact, it only open up a vista of ignorance. Real knowledge, however, when acquired leaves nothing further to be known. Finally Bhagavan exhorts that unless every one performs yajna the equilibrium of the cosmos would be in jeopardy. The whole teaching in the chapter is epigrammatically concluded by Bhagavan when HE concludes with the commendable skill of a poet thus. yogasanyastha karmanam - performance of swadharma with equanimity of mind; Jnana samchinna samsayam - crystallising the karma-vikarma -akarma approach after getting all genuine doubts cleared would lead to liberation. cont...