At the onset of Chapter 4, there's a notable shift in Krishna's discourse. Instead of continuing to share knowledge about karma and jnana, he takes a moment to emphasize that the wisdom he imparts is not a spontaneous fantasy but an eternal and imperishable truth. He highlights that although this timeless
knowledge might have fallen into disuse, it hasn't been destroyed.
Arjuna, however, raises a valid doubt about the apparent anachronism in Krishna's statements. He points out that Krishna, who is relatively close to Arjuna's age as Devaki Nandana, claims to have given this knowledge to Lord Sun, who is vastly older. This inquiry can also be seen as Arjuna seeking clarification on whether Bhagavan, like Arjuna, undergoes the cycle of birth and if he is also subject to maya. Are Bhagavan and Arjuna the same?
In response, Bhagavan unfolds two crucial concepts: maya and avataras. But, what is maya? Brahman, the ultimate reality, governs maya completely. Maya is within Brahman, and Brahman is not confined by the limitations of maya, such as being bound in the dualities of joy and sorrow, Dharma and Adharma, etc. In contrast, individuals are subject to maya's control, characterized by its power to both veil the true reality (avarana) and project the illusory world (vikshepa). Maya's influence also extends to factors like vasanas, shaping the individual's Body, Mind, and Intellect. The subtle body accumulates vasanas across multiple lifetimes, perpetuating the cycle of reincarnation as individuality is bound by avidya.
Bhagavan further emphasizes that he, as paramatma, has had many births, but none like what Arjuna has experienced. Bhagavan encompasses knowledge of the past, present, and future and is ajah (not born with a body like Arjuna and others), he is immutable (no change in svarupa or svabhava), he is Lord of all the living and non-living, he is boundless and holds supreme authority. Maya resides within him, and he decides when to manifest as avatars. Conversely, Arjuna represents the aatma, bound by the constraints of the body and mind complex.
Bhagavan, in these verses, beautifully underscores the disparity between the boundless nature of paramatma and the confined existence of the individual aatma. What are our options to escape this? What gunas of the supreme should we mimic to end this cycle?
Embarking on the journey from ignorance to knowledge involves a progressive path of self-transformation. The foundational step for a seeker is Karma Yoga. The following five-step progression unfolds:
- Karma Yoga: Placing duty above personal desires, engaging in actions with a sense of selfless service gradually reducing the quantity of thoughts in the mind.
- Equanimity: maintaining composure in both success and failure.
- Detachment: Gradually distancing oneself from the material outcomes of actions, fostering a sense of non-attachment.
- Self-control: Gaining mastery over one's mind, exercising restraint in thoughts and actions through japa or meditation, directing thoughts inward and improving the quality of thoughts.
- Devotion: Deepening the connection with Bhagavan through daily practices like puja and aradhana.
Each step contributes to the evolution of the seeker, paving the way from the external world of ignorance to the realm of inner knowledge and spiritual awakening. Hope your doubts were quelled and you were inspired to start your journey!
