Sankhya Yogo

Mokshya dani svatantra Dnyana Pradhan he Shastra

Itulale duje SootraUbharile ( DN- XVII. 1436.)

Saint Dnyandeva says that the Gita is the most independent scripture advocating Buddhi - pradhan Karmayoga – to work with right understanding (making use of Buddhi-intelligence)

Duji bolila yoga vishadu Pari Sankhya buddhisi bhedu davuniya X.24(DN).

To call the Sankhya yoga as Dnyan-Yoga is rejected by the Gita. He too says that the Gita replaces it by Buddhi-Yoga.

This chapter is named as Sankhya - yogo by the Vyas Gita. .Though out of 72 verses in this chapter, from 11th to 38th verses only are attributed to Sankhya wisdom; The Gita proclaims the impact caused by the concept as evil, result being of unmanliness and utmost degradation. And urges us all to cast away the concept. Next few verses are devoted to Vedic following – up to 46th verse, and urging again to abandon the Vedas too, to be out of delusion and confusion created by the Vedic text.

Later part is to introduce Karmayoga - the basis of which is, use of intelligence - (Buddhir-Yoga) in brief and the way to attain Peace of mind. As such to name this chapter as ‘Samkhya yogo’ seems to be a misnomer (must be with the purpose of buddhi- bheda of the common masses). This chapter lays the foundation of the Gita.

“The distress of Arjuna is a dramatization of a perpetually recurring Predicament.” (Dr. R Krisnan, p-95. of B.G.) Culture suffered from decay for centuries after centuries. The Gita diagnosed the disease and gave the cure.

Philosophy of the Dualism was that of Spiritual Tension

Life is momentary (Kshana bhangur). When the death would crawl upon no one can predict. Birth and death and rebirths are very painful and the happiness here in this world is as good as a grain but pain, sufferings and sorrow are like mountain. This created a constant fear and doubt.

We have come in this world all alone and shall have to go all alone. No one can be ours. This created indifference and loneliness.

Whether this wealth and happiness would last forever in this world? What next after death? This created anxiety, instability, shaky and unstable mindedness

Only the God or break of Karma - bandhas – Fate, rule us. Nothing is in our hands. Every thing is predestined. This concept of the dualists caused total dependence and insecurity. People used to go in depression, and dejection. They had gone hopeless. They lost originality, courage and spirit to face eventualities.

Karma- Bandhas – were the bonds of work of past and present births.

Path of Sannyas - The release was from renouncing the work and world, go in solitude, sit erect with the organs of action interlocked tightly and be idle and sloth. The ultimate purpose being, Janmabandha vinirmukta - mokshya- Salvation- mukti from births and rebirths. This created Spiritual Tension.

To fight even for the right cause – bloodshed was held as most sinful. (Must be because intelligence was bewildered).The result being that the bravery eloped away.The warriors had become eunuchs. The Gita rejects those convictions of past, of sin or merit of dualism of the Sankhyas and Vedics and urges to overcome the instinctive feelings- behavior and delusion by the use of one’s own buddhi- intelligence and be courageous and work, if one wishes to function successfully.

Instead of doing one’s own duty, to go on running after spiritualism getting dejected and depressed and sorrowful and become a sannyasi was the most sacred means to attain Salvation for the religions of the dualist, (the Sankhyas and Vedics).

Arjuna represents the curiosity. He was overpowered with sentimental self-pity and had become a pray of the influence of the Sankhya Faith. He with tears in his eyes, depressed and dejected expressed his thought to renounce the world. .He preferred to roam in jungles taking a bowl in hands and go on begging rather than fighting for righteousness. II.1

Thought of Sannyas – Kashmal - an Evil.

(Dharma –sammudha chetah – Folly in the name of religion)

Arjuna was troubled, depressed, and overcome by pity. Lord Krishna who represents the Teacher (anonymous) spoke to him. (1)

Kutas tva kashmalam idam vishame samupasthitam- Where from this evil-kashmal –a stain of dejection and depression of spirit has come to you at the juncture of crisis?

Anaryajushtam asvargyam akirtikaram Arjuna – in the History of Aryas, noble minded people had never thought of the path. It is disgraceful; it can never lead to heavens.(2)

The thought of Sannyas is rebuked by the Gita as Kashmal –evil, a stain; which brought Klaibyam- unmanliness; and Kshudram hridaya daurbalyam – petty faint heartedness.The Gita urges to cast it off, to be courageous like Noble Aryans and arise and Fight. (3)

Arjuna’s doubts: Whether he should strike at his grand father Bhishma and teacher Drona to whom he worships. (4)

He wished to prefer to renounce the world rather than slay the honored Sva-janas. He did not wish to enjoy delights, rudhirpradhigdhan – smeared with blood. (5)

Karpanya dosho pahat svabhavah - He was stricken with sentimental pity

Pricchami tvam dharma sammudha chetah - His mind was bewildered about his duty because of the impact of the dualistic religions. And he requests the Teacher to tell him what is better. Arjuna seeks illumination to overcome his weakness and ignorance. He does not seek any Metaphysic (6 & 7).

Utmost sorrowful and depressed Arjuna said, “Na yotsya iti govindam”- that he shall not fight and he sat silent. 8, 9.10. The Soul: Wisdom of Sankhya philosophy is explained in verses 11 to 38.

Stricken with grief Arjuna was talking like a man of wisdom.Wise man does not grieve either for dead or living, advices the Gita (11)

If one has Faith in Sankhya concept that the Soul is imperishable, it passes from this body and enters in a new one, all those standing before were there, you were there, the teacher was there, and they will live there for ever in some form or the other.

Only the sense of cold or heat, pain or pleasure, come with the birth but these senses do not last for ever. One should learn to endure them. (12,13,14).

Sama Buddhi – One who remains the same in pain or pleasure is the real wise.

So amrita tvaya kalpate: Wise man alone is fit for eternal life. (15)

Avidya - Ignorance: alone is the subject of grief and sorrow It is to get disturbed by material happenings, and get deflected from the path of duty.
Na asato vidyate bhavo, Na abhavo vidyate satah: The Dualists called non existent- imageries only, as existing, and real but all existences to them were false and unreal.

This body that exists is unreal to them but real is the imagery of Soul. For ages,
‘It is and it is not’, on this only, the men of wisdom were wasting their energy. (16)

Dualism of the Sankhyas

Avinashi tu tad viddhi – Soul- indestructible principle is pervaded in all. Mortal body only dies but not the Soul. This body is to come to an end but not the imperishable soul, as such, one must fight, without any doubt of committing sin. (17,18)

One who says that he slays some one or some one is slain by him; he can never perceive the truth. The Soul does not slay nor is slain. (19)

Na Jayate mriyate va kadachana : according to the Sankhya’s wisdom,the Soul is not born any time, nor does it die any time. Once it comes into being never it will cease to be. The Soul is unborn, eternal, primeval and permanent. (20)

Katham sa purusha partha kam ghatayanti hanti kam – This Purush – the Soul how can be slain or can slay anyone? Only the body is slain and not the Soul.

DUALITY – Veda avinashinam nityam ya enam ajam avyayam - this being – the compound of self, is a mortal body – prakrii- that is destructible + the immortal Soul that is Indestructible, Eternal, Uncreated, and Unchanging. The Soul to the Sankhyas is independent and is invulnerable. No one can slay it. Why to fear of the death? (21)

Vasamsi jirnani yatha vihaya –when the garments are worn out, one casts them off.
Navanigrahanti naro parani – and he puts on new ones. Just the
Tatha sharirani vihaya jirnaya –same way the soul casts off the worn out body.
Anyani samyati navani dehi - and enters in a new one. (That is re-birth). (22)

The concept, of immortal soul and mortal body (Dualism) and bindings of work, is of Sankhyas.. The Vedics too have accepted the concept of soul and karmabandhas. But to the Vedics the Soul is not independent. It belongs to the God.

Nai enam chindanti shastrani nai enam dahati pavakah- Weapons cannot cleave the soul nor can it be burnt by any fire.

Na chai enam kledayanti apo na shoshayati marutah -The waters cannot make it wet nor wind can dry it. (23)

Akledo ashshya eva cha – Soul neither can be wetted nor can it be dried.

The Soul is, Nityah -Eternal, Sarvagatah–pervading all, Sthanur - unchanging; Achalo - immovable; Also it is Sanatanah – the same for ever. (24).

The commentators say that the verses 23 & 24 are the Say of the Gita. Though the Gita rejects the very concept of dualism.

The Soul is Avyakto- unmanifest, - cannot be known by senses; Achintyo –Unthinkable, - Mind cannot know it.; Avikaryo - It is unchanging, it has no emotions.
This Purusha of the Sankhyas does not belong to the Brahma or God of the Vedics.. It is most independent . Sankhyas do not believe in Vedic God or Brahama. Soul-Purusha may be embodied in different forms but it is the same in all and for ever. Then what for one should grieve? It is simply changing one house to another. (25).

Why to Grieve for Imperishable

Atha chai ‘nam nitya jatam nityam va manyase mritam –Even if suppose that the Soul is born and dies perpetually (that means there was a philosophy then also that the soul is not immortal,) even then why one should grieve? (26).

Def. of Life – Jatasya hi dhruvo mrityur dhruvam janma mritassya cha – The one that is born, for him death is certain (The Soul has no death- can it be called living?)Then why grieve for what is unavoidable? Death is inevitable. We must accept it with human dignity. (27)

No one had understood the Soul till then - declares The Gita

Avyaktadini bhutani vyakta madhyani bharata -The beings are born from unmanifest. Avyakta nidhananya eva tatra ka parivedana -They are manifest during life ( Madhya), but after death, are to pass into oblivion again. (What happens next, no one knows but imageries are many) (28).

Has any one known the Soul? Answer is given in verse 29.

Ascharyavat pashyati kaschid enam – They look upon the soul as some marvel. Likewise they speak of it or hear of it as marvel; but whatsoever it may be, Shrutva apya enam veda na chai eva kaschit - no one has known or understood it any time before. (29).

Ill Fame is Worst than Death.

The Soul dwells in the body of every being. He is eternal and can never be slain. (30)

Svadharma – Is law of action. To do our own duty should be our religion, and that religion alone is greatest of all. Do not falter to fight as a Kshatriya. He who fights for the right cause, for him doors of heaven are always open. (31, 32).

Not to do our duty out of false sentimentality, ill fame only will come to one’s lot. (33).

Highly esteemed person, if abstains from duty of fighting for the right cause will be most sinful. For this cowardice and fear all others will think low of him .It will bring ill Fame.- that is worst than death. Sukha dukkhe same kritva labha alabhau jaya ajayau - Pain or pleasure, defeat or victory if are treated alike, to fight the battle will not be sinful. Even if you are slain while fightingy ou will go to heavens.If victorious you will be ruler.

Inf. - To fight the battle is the duty of Arjuna or any warrior. Not to fight – not to do our duty,and to think of sannyas –renunciation is rather sinful, is the message of the Sankhya wisdom. The Gita proclaims this as Kashmal-evil,a stain. (34 to 38).

Abandon the Sankhya wisdom

Esa te abhihita sankhye – Sankhya wisdom is explained so far,
Buddhir yoge tv imam shrunu - in the light of buddhi – intelligence;

Buddhya ayukto yayaparth –If you use your buddhi and think a little, you too Karmabandha prahasyasi - shall cast away the Sankhya concept of karma-bhandhas- the bindings of soul with bonds of work of many past and of present births. (39).

Sankhya means Path of sannyas. Yoga means Path of Karma-yoga only. (Tilak)

Ne’ ha abhikramanaso ‘sti pratyavayo na vidyate – In the Path of Karmayoga no effort is lost. No obstacle can prevail. Work does not bind. Right action alone should be our religion. Even little of this work for righteousness can save us from the great fears. Every effort will bring us merit. (40)

Karma yoga alone is the Subject matter of the Gita..Right work is always meritorious. (41)

Intelligence - Buddhi alone is – The Master Light

The scholastic influence of Sankhya was tremendous in the pre - Gita era, becomes evident. (Till today also, even great pundits are not mentally prepared to shake off the impact and come out of the delusion.. The DUALISM – is (i) the immortal but inactive Soul – Purusha and (ii) the field – mortal body, are the two entities of the being. The soul gets bonded with bonds of work. To be free from the bondages should be the Ideal of human life. That was their Liberation which was possible only by inaction of Sannyas- the path of renouncing the work and the world. The Gita proclaims this path of sannyas, a Kashmal-an evil, a stain, Klaibyam – unmanliness and faint heartedness, utmost degradation & ignorance.

The Gita advocates that one has to work through out till the last breath. Eating, breathing, thinking etc. also is work. No one can escape from work. Not to do one’s own duty is sinful. The Gita asks us to decide, whether we should flee away from the battle-field (from doing our duty).

Buddhi alone is the driver of chariot (body) that alone can control the horses of senses through the mind - (thinking faculty of human body that can attain samyam – Restraint). Mind should always be lit up with the Master Light of Buddhi which alone would guide the life with harmony. Buddhi-Intelligence should be freed and cleared from all the obscuring tendencies of dualism of the Sankhyas as well as of the Vedics. Even if Soul is taken for granted, can it have any meaning without the mortal body?

Sense of the Egoists: is that they the custodians only are the direct descendents of God. Roots of theirs and of the Vedas and Upanishadas are in heavens. (XV.1&2)

Discrimination - that all others are born low and their work also is low and evil. They were treated as untouchables. These feelings were completely displaced by the Gita, preaching the Vision of harmony in which each is all and all is each ( Eqality- Samtvam Yoga ucchyate ): Highest type of attainment – purification can come only with the feeling of Equality. This vision of the Gita is enough to throw light on the severity of situation of discrimination, during the pre Gita Era. Sama Buddhi - is to remain same in pain or pleasure, in victory or defeat.

To say that the Sankhya system or the Vedic and Upanishadic practices are not discordant with the Karma - Yoga system of the Gita is fraud cheat lie.

Why for the Gita is recited? – The Gita is recited with a single resolve to bring about the end to the illusion of imageries- running after the mirage of dualism to which the Gita names as dark born of ignorance. It asks us all to walk on Lighted Path of Right Knowledge (Know and understand the Reality), Right thinking – Vision and Right Action- behavior.

The Gita condemns the path of renunciation and calls it a stain, an evil out of ignorance only. It calls the ritualistic religion of the Vedics, and performance of yadnyas – the path of desire is nothing but ignorance and asks us all to come out of delusion created by the Vedic Text. Abstain from rituals, rites and yadnyas.

Sole purpose of the Gita is to end the darkness ( tama ) of ignorance of dualism. And lead the society to tread on the Lighted path of Knowledge, of Buddhir-Yoga.

Pride, Ego & Delirium of the Vedics

Yam imam pushpitam vacham pravadanty avipaschitah – who rejoiced in the Vedas, their vision was blurred and they claimed that there is nothing else beyond the Vedas;
Veda vadaratah partha – They indulged in desire and got intent on heavens,

Na anyad asti iti vadinah – they claimed, “Vedo Akhilam Dharma Mulam-” that every religion has its roots in the Vedas only. And that there is nothing beyond the Vedas. This was out of delusion and ego, of the Vedics, proclaims the Gita . II. 42

The Gita further proclaims that the sole cause of delusion is the Vedas (Shruti viprati panna) and urges, Shabda Brhma ati vartate - to go beyond the rule of the Vedas and Upanishadas, and also states that Brahmin of real wisdom shall never return to the Vedas - a pond of the stale and stagnant knowledge. II.46 & VI. 44.

Kamatmanah svargapara Janma karma phala pradam - Those Vedics got possessed with passion and proclaimed in the flowery words that they shall get rebirth in the heavens as the fruit of their various specialized actions –rites rituals and Yadnyas (karmakandas). The Gita proclaims against this all and states that for the man of wisdom, Punarjanma na vidyate – Rebirth does not exist.

Folly of the path of Sacrfices of the Vedics (Path of Desire)

Ritualistic piety of the Vedics, their sacrifices, (fire worship) was directed totally for material rewards. “While the Vedas teach to work with desire for recompense whether in a temporary heaven or in a new embodied life, Buddhir -Yoga of the Gita leads to Release”. (Dr. R Krishnan; P-117). Even the Upnishadas have declared the sacrificial rituals of the Vedics, as nothing but the acts of folly (C P. Mundaka Up., 1, 2, 10 ).

Those Vedics had gone bhogaishvarya prasaktanam: Their minds were carried away by the flowery words of the Vedas and they indulged in nothing but attainment of power and enjoyment. Their intelligence failed miserably in Vyavsayatmika buddhi- to differentiate right from evil. They had lost the peace of mind. (Samadhau na vidhiyate). Samadhau is to attain Peace and not to get buried.

“Their intelligence that is intended to be well trained is seduced from its normal functioning” (Dr. R.K). Therefore to set the things right, the Religion of the Gita asks,

Traigunya vishaya veda: - Abandon completely the Vedas and also their very
Nistraigunyo bhavarjuna: subject matter of the three gunas – modes of life.
Nirdvando: Be free from the dualism (of the Vedics & Sankhyas). So that one shall
Nitya satvastho - get firmly fixed in purity (liberated from mudhata-folly of dualism);

Niryogkshema atmavan: Do not be crazy of acquisition and preservation of wealth and be selfish. Not to depend on any foreign powers (God, soul or fate) but to have confidence in self and live with self - respect. (45).

Gita urges to stand above the three Gunas- Modes – the subject matter of the Vedas, and to be rooted firmly in Reality to come out of delusion (Bharamishtavastha).

Brahmin of wisdom in true sense will be he who shall never return to the Vedas. Tavan sarveshu vedeshu brahmanasya vijanatah : The Gita asks to go beyond the illusion of imageries of Eternal Truth. 46.

The whole atmosphere was flooded with the light of knowledge and wisdom preached by Mahavir, Buddha and the Gita ). A. Brahmin of wisdom will be he, who shall consider the Vedas no more than a pond of stale and stagnant water and shall never return to the pond. Knowledge should be like a river ever-growing and ever flowing.

Conduct of the Brahmin or any one who understands should,

• Direct his attention to the Supreme Reality that is knowledge and wisdom,
• To gain the highest reward of perfection (and not of to be one with Vedic Brahma)
• Not perform the Rituals and Yadnyas which will be of little worth. He will be calm and disinterested (and not be the egoist, thrifty, arrogant and wrathful and hateful)
• Not be passionate or be crazy for apsaras and sura of heavens and be selfish.

The man who is illumined will be a Karma-Yogi alone

BUDDHIR YOGA OF THE GITA (The Gita in one verse)

Karmanya eva adhikaraste ma phaleshu kadachana - Our right is to work and never to its fruits (as the Vedics believe and perform yadnyas to get rewards),
Ma Karma phala hetur bhur -Let not be your motive for the reward of your action (rituals and yadnyas)
Ma te sango astva akarmani - Neither let there be any attachment (of either of god or soul or bindigs of action ) in you, to go for inaction of sannyas. (II.47).

This is the very famous verse no doubt, but only the first line is recited often and second line is conveniently forgotten to explain by the learned commentators, must be because the Gita’s message in this verse is to abandon the Path of desire of the Vedics and also to abandon the Path of Sannyas of sankhyas which they dislike most

Yogastha kuru karmani – Yoga is to work- to do one’s own duty,
Sangam tyaktva dhananjaya – abandoning all those attachments (of the dualists).
Siddhysidhyoh samo bhutva – Purity comes only with treating all the beings equal,
Samatvam Yoga Ucchyate - Yoga of Equality is the highest attainment. 48.
Yogasthah – To get fixed in Karma yoga alone with steady composure. Samatvam – Equality - Not to discriminate. It is to win the wrath and hatred for all others, and also win over sensitivity, pride, passions and craze of any sort. Do not treat the multitudes and their work as low. One who understands and acts without desire for fruits, his actions will always be of higher level and serene. His actions will not be dictated by the whims of few

Svalpam apy asya dharmasya trayato mahato papo

In this path of karmayoga, no efforts are lost. Every obstacle can be overcome by doing our duty with right understanding. Even a little of this righteousness - dharma saves from great fears. Every effort will bring you merit. II.40

Vyavasatmika buddhi – the resolute and right understanding of Karma Yoga is,eke- single. But the thoughts of ignorant (dualists) are many branched and endless. II. 41

Supreme Virtue of human life

It is to act rightly by making use of buddhi – intelligence. This alone shall save the human race from various distractions especially of myths and mysticism. Genuine experience of reality is possible only by right understanding – wisdom and right action. Virtue one gains by this cannot be twisted by fanaticism. (Gita deprecates mysticism and fanaticism as well).

Buddhau saranam anviccha kripanah phal hetavah. (49)

Karma - Action without using intelligence is far far inferior. Seek refuge in the Buddhi- intelligence. Pitiful are they who seek fruits of their action.

Buddhi yukto jahati ‘ ha - Who is well established in his intelligence, he
Ubhe sukrita dushkrite - casts away the concept of papa- sin or punya – merit.
Tasmad yogaya ujyasva - Therefore strive for Karma yoga alone,
Yogah karmasu kaushalam– Yoga is skill in action. Perform every act with skill.50.
Skillful action will bring you perfection. Get rid of selfishness. And then you will be incapable of committing any evil or sin.
If we use our buddhi and act, the sin will not touch us. And to attain merit we will not have to run after varied ways.

Paap and punya are relative terms. What was held, once upon a time as meritorious – the yadnyas, Upanishadas too declare them as folly –Mudhata. Sacrifices today also are held as most sinful. Discrimination was their dharma.. Today it is mahat-papa. Karmajam buddhiyuktahi - Who works with intelligence, renouncing the fruits of action, becomes free of, Janma bandha vinir mukto – bonds of birth and reaches to sorrow less state here only in this very world. One need not wait for the death to be free. (51)

The only means to attain liberation –Mokshya,(freedom from all evils) is Karma-Yoga - to act using our own Buddhi – intelligence. When intelligence crosses the turbidity of delusion (moha), indifferent you will be to what was being listened and you will pass beyond the rule of the Vedas and the Upanishada). (52).

Shruti viprati panna te- So far intelligence was being bewildered by the Vedic text.
Yada shyasyati nishchala – If you stand unshaken, and are stable in spirit, and are
Samadhau achala buddhis - Firm in your intelligence,(Know, think and then act)
Tada yogam avapsyasi - it will be attainment of (Karma ) Yoga in real sense. (53)

Gita proclaims that the only cause of bewilderment was Vedic Texts. Samadhau is to be stable in spirit. That is possible only if we start using our intelligence, know and act differentiating right action from wrong and evil ones. Buddhir yoga is the only method advocated by the Gita to end the delusion, and to eradicate the victimization of Vedic ritualism and yadnyas and also of sannyas. Gita preaches to do your duty without any attachments (of god, soul, or bondages of work of past and also of present births).Samo Bhutva Samatvam yoga uchyate): Equality foe all the beings is highest type of Karma-Yoga. (48)

Characteristics of attainment of Perfection

Arjuna asks the teacher to explain him, how to know that the man is samadhau – and is firmly founded in wisdom? A settled man in intelligence, how he should speak sit or walk? In reply the teacher proclaims that the man, who is stable in intelligence, will be, free of all his passions and desires. Pain does not trouble him. He is free from desire for pleasure. He is contented in what he is.

Vitaraga bhaya krodha: He is free from fear, desire and wrath. (55 & 56)

He does not rejoice nor loathes in good or evil. He refrains from sensual pleasures (57&58)

To go on fasting or torturing body with desire to attain- Mokshya- mukti- liberation, tyranny of sannyas margis leads nowhere. Control on body and senses should be by mind and never by force. True liberation is to be free from self torture and desire. (59)

Mind of wise will be dragged else where by practicing tyranny of meditation (60)

To learn to control the senses, man must be firm in the Yoga of intelligence (61)

If the mind dwells in the object of senses, attachment is produced; that leads to intense desire and passion. If desire is not fulfilled, anger erupts (62)

Anger gives rise to bewilderment that leads to loss of memory and this in turn destroys Intelligence. Destruction of intelligence shall bring total perish –shall ruin the man (63)

Self control- To hate the senses is as evil as to love them. We must learn to control our senses by the mind. That is possible only by use of intelligence and by no other means. He who with disciplined mind moves in the object of senses, but controls them and gets himself free from attachments and aversions, he attains purity of spirit (64)

Purity of spirit ends the sorrow and one gets established in Peace of the self (65)

Uncontrolled man has no intelligence. He has no power of concentration. As such, he is never at Peace (Peace is the highest attainment of human being according to the Gita ). This takes away his happiness from him. (66)

When the man is after sensual pleasures, his understanding is lost (67)

Firmly set in intelligence is he, whose senses are withdrawn (68)

Ya nisha sarva bhutanam - While all are roaming in darkness,
Tasyam jagariti samyami – the disciplined man of wisdom is wide awake;
Yasyam jagriti bhutani – running after sensual pleasure, is darkness to the wise.
Sa nisa pasyato muneh - right Vision he attains and is intent on knowing Reality. (69)
Unwise is asleep and indifferent to know the Truth (and goes by the Faith only).

To act in Faith without understanding is evil to the Gita. To know first and then act, is the real wisdom. To have Faith and then try to know is disastrous.

Mind if controls the senses, ‘ this alone can bring every power to a man . Wisdom can never shall drag you to vasana – passion.

Brahmi sthiti – Brama nirvan
Ignorance is darkness ; Knowledge is Light ( Tilak)

Who hugs the desires can never attain Peace & Purity. Peace & Purity comes to those who abandon desires and are free from sense of egoism or mineness. (They must abandon the performance of rites, rituals and yadnyas with longing). (70 & 71).

Esha Brahmi Sthitih partha nai enam prapya vimuhyati – To attain Peace is to attain Brahmi-sthiti. It is to attain complete freedom from desire and ritualistic performance,. and yadnyas, - the religion of Divinity – Brahma of the Vedics. He is no more bewildered.
Sthitva asyam antakale api Brahma-Nirvanam ricchati – Till the last breath, to be fixed in this state of Peace- complete freedom from desire is Brahma - Nirvan. The Gita also asks to be free from the Ego that they are the only direct descendents of God and all others are low.
Brahmi sthiti or Brahma Nirvan is open for all those who work without desire, without ego, and without attachment. It is to attain Peace. It comes not to the so called Learned but ignorant. Peace is possible only to those who understand and act with restraint.
Because of these two words – Brahma Nirvan and Brahmi-sthiti, to claim that the Gita advocates nothing but the Brahma of the Vedics is absurd and wrong.
The Gita does use the age old terms. But interpretations are altogether changed by the Gita. It proclaims the Reality of the terms against the fraudulent interpretations which were made out of selfishness and corrupt practices of the custodians.
The Gita urges the humanity to rise above the assumed limitations, riding on the tide of evolution that is pushing forward to new high level. Message of the Gita, to the Vedics and the Sankhyas is to Rise above their selfishness and corruption.
Brahma Vidya - to the Vedics is the science of the Absolute. (To be one with Brahma- God). Purpose of their Brahma Vidya – is to help them to know only the Divinity. Spritualism – is their Logical (?) investigation to understand the nature of Divinity. Rituals, yadnyas and sannyas are all illogical and irrelevant to the Gita.

What the Reality is?

According to the Gita, the Reality cannot be understood by any other means than the wisdom, which can be attained only by reasoning and inquiry. (And never by blind Faith).The Gita is sung to illumine those dualists-the sankhyas and the Vedics and to remove their impact of darkness of ignorance of ages .Liberation is possible only by the supreme means of wisdom along with complete exclusion of the imagery of God or Karma - bandhas and being free of desire.Brahma is not God. It is the attainment of PEACE alone by wisdom, Right Understanding and Right Restrain. The Gita is sung to bring an end to the deep slumber of ignorance of ages of the Vedics and the Sankhyas- the so called learned, and their imageries of God, Soul, heaven and hell, of sin and merit.

Let the dreams come to an end

• To call this chapter as yoga of knowledge of the Sankhyas, is buddhibheda.
• This chapter lays the foundation of the Karmayoga of the Gita.
• The Gita asks us all to be Nirdvando – to abandon the Dualism (of the Sankhya and also of the Vedic concepts – of soul and God).
• The Gita asks – Karma bandha prahasyasi- to cast away the theory of binding of work of the Sankhyas.
• Brahma to the Gita is Nature – Prakriti and not the Vedic God or Absolute.
• Highest Goal of human life to the Gita is to attain Peace in this very life.
• The Moksha –Mukti is Liberation from slavery of imageries. It is here in this world while alive, (It is not some imagery space above, in the sky to be attained after death.

To attain Samatva Buddhi- EQUALTY for all is to attain Brahma. Wisdom alone is the Supreme Means of Liberation