Before reading this series -- Why read Gita now?

From here, I will read a little bit of the Bhagavad Gita each time.

The Bhagavad Gita is one of the ancient scriptures in India. It has long been read and considered a very important text in the world of yoga and Hinduism.

When you hear the word "holy scripture," you might have the impression that it is a book that must be believed. However, in this series, we will read these texts not as religious sermons, but as books for considering how people should live, how to deal with actions, and what self and God are.

What I want to gain from reading the Gita is a map for understanding spiritual words, not just in terms of atmosphere, but within their context.

Karma, self, action, devotion, god, liberation. These words are often used, but their meanings can vary depending on the context. If you simply understand them by extracting individual words, it becomes difficult to distinguish what is written in scriptures from personal interpretations.

Therefore, I will primarily read the commentary version of Gita Press. When necessary, I may refer to versions from Shivananda or the Japan Vedanta Association, but I will focus on one book as a starting point and avoid incorporating too many interpretations at once.

Instead of quickly grasping only the conclusions, proceed while confirming where in the book you are reading and what that section is trying to convey. This is a reading record that uses the Bhagavad Gita as a guide to organize thoughts, rather than explaining everything with just the Bhagavad Gita.

First, we will read the "Glory of Gītā," which is mentioned at the beginning of the Gīta Press edition. Although it may sound like a very great praise from a modern perspective, let's first read it as words that indicate how highly this book is regarded.

From here is the original text in Japanese.

From here, I will introduce in Japanese the prayer and "The Glory of the Gita" that are included on page 3 of the Gita Press edition of the Bhagavad-Gita.

Prayer

You are a mother, you are a father, you are relatives, you are friends. You are knowledge, you are wealth, O Lord of the gods, you are everything to me.

I offer my respects to Krishna, who is the guide and teacher of the world, son of Vasudeva, who punished Kansa and Chanura, and who gave Devaki the greatest joy.

The Glory of Geeta

The Bhagavad-gita contains sacred words spoken by God Himself. Its glory is infinite and boundless. No one can truly express its splendor.

Even the serpent god Shesha, who serves as Vishnu's bed and has a thousand heads, nor Shiva, nor Ganesha, can fully depict this glory. Then how could an insignificant human being possibly do so?

In epic poems and the Puranas, there are many passages that praise the glory of the Bhagavad Gita. However, even if we were to gather all those words of praise together, it would not be possible to completely enumerate the glory of the Bhagavad Gita.

Actually, it is never possible to fully explain the glory of Gita. What could be completely explained and still remain infinite? The moment something is exhaustively explained, it becomes finite and limited.

To avoid using words solely based on atmosphere:

There are several words that are often used in spiritual discussions.

Karma, soul, self, liberation, enlightenment, god. You may have heard of these terms, but their meanings can vary depending on the person. For example, some people view karma as a punishment, while others see it as a connection between actions and consequences.

Even with the same words, their meaning changes depending on what situation they are used in, who they are directed towards, and what purpose they serve. If you extract only the words themselves, they become detached from the original context, and it becomes difficult to understand what they were referring to.

Therefore, in this series, we will read "The Gita" as a clue to confirm the place where words are located.

In the Bhagavad Gita, themes such as knowledge, action, devotion, self, and God appear not as isolated slogans, but within a single dialogue. By following that flow, it becomes easier to see what each word encourages and what questions it is trying to answer.

This does not mean explaining everything only with the Gita. It means reading the text of the Bhagavad Gita, its interpretations derived from it, and how it is received in modern life, as much as possible without mixing them up.

When a conversation goes too far, it's important to have a place to go back and check. The Gita is not meant to be a doctrine that binds everything, but rather a standard for carefully considering the language of the spiritual world within its context.

Japanese Translation from the Geeta Press Edition - The Bhagavad Gita as a Scripture.

As a sacred text, the Gita embodies the highest spiritual mysteries and profound truths. It contains the essence of all four Vedas. Its style is extremely concise and elegant; with just a little study, one can easily trace the structure of its language. However, the ideas behind its words are very deep and complex, and even if you learn continuously throughout your life, you will never be able to grasp its entirety.

This book reveals new aspects of thought every day. Therefore, the Bhagavad Gita is eternally new. If you study it with respect and faith, its meaning will become clear step by step.

In the Bhagavad Gita, topics such as divine virtues, glory, essence, truth, mystery, worship, and the relationship between action and knowledge are discussed in a way that is rarely seen in other texts. The Bhagavad Gita is unparalleled as a scripture, and there is not a single word within it that lacks instructive meaning. There is nothing in the Bhagavad Gita that can simply be called praise. Everything stated therein is literally true. To consider the words of God, which are truth itself, to be excessive praise would be disrespectful to the sacred text.

The Essence of All Scriptures

The Bhagavad Gita is a summary of all scriptures. The essence of every scripture can be found within it. It would not be an exaggeration to call the Bhagavad Gita a treasure trove that contains the knowledge of all scriptures. If one understands the Bhagavad Gita correctly, they will naturally understand the truths contained in other scriptures, and there will be no need for further study to acquire that knowledge.

In the 'Mahabharata', it is stated, "The Gita encompasses all scriptures" (Bhishma Parva 44.4). However, even this expression is not sufficient. All scriptures originate from the Vedas, and the Vedas were revealed through Brahma's mouth, while Brahma himself was born from the Lord's navel. Thus, there is a great distance between the scriptures and the Lord.

In this regard, Gītā appeared directly from the lips of the Supreme Lord. Therefore, it is not an exaggeration to say that Gītā is superior to all scriptures. Even Śrīla Vyāsadeva himself has stated:

The Bhagavad Gita should be studied, what other scriptures are there? It is said to have originated from the lotus mouth of Lord Padmanabha.

"One should only sing, listen to, recite, learn, teach, contemplate, and internalize the Gita correctly and sufficiently. What is the meaning of collecting other scriptures? The Gita has appeared directly from the lips of Lord Vishnu himself, like a lotus." (Mahabharata, Bhishma Parva 43.1)

The word "Padmanabha" in this poem indicates that the author of the Mahabharata is expressing the idea that, just as Brahma was born from his navel, and the same Lord appeared from his lips, while the Vedas, which are the source of all scriptures, were revealed through Brahma's mouth.

Reading is not something that ends within yourself.

In the explanation of the Gita Press edition, there is a very significant statement that those who study the Bhagavad-gita gain the power to liberate not only themselves but also others.

If this phrase is interpreted as meaning to "save" someone from a superior position, it can actually be dangerous. First, let's consider the more immediate aspects of how reading people's words and perspectives might change, and how that could spread to those around them.

For example, if the word "karma" is simply used as "past punishment," it can become a word that frightens or blames people. However, when we return to the context of the Bhagavad Gita, karma appears as a word for considering how to live, and it is associated with actions, results, attachments, letting go, and offering.

If the person who reads becomes careful in how they use words, those around them will also become more able to think calmly. Words that incite anxiety will change into words that offer a perspective, and accusatory words will change into words that organize the situation. This change does not remain only within the reader themselves.

Of course, reading "The Gita" does not automatically save someone. What you learn seeps into your way of thinking and behavior, and through that person's words and interactions, space is created for those around them. Here, we understand the expression "a path opens up for others" as a ripple effect of this kind.

Japanese Translation from the Guitapress Edition - The Expansion of Learning Guitar

Gita and Ganga

The Ganges River is superior to the Ganga. The scriptures state that bathing in the Ganga can lead to liberation. However, those who bathe in the Ganga may achieve their own liberation, but they do not gain the power to liberate others.

On the other hand, those who deeply immerse themselves in the Bhagavad Gita not only attain liberation for themselves but also gain the power to liberate others. While the Ganga River originated from the feet of the Lord, the Bhagavad Gita manifested directly from the lips of God.

Furthermore, the Ganges River only liberates those who go to that place and immerse themselves in its waters, while the Gita enters every household and shows each individual the path to liberation. For this reason, it is said that the Gita is superior to the Ganges River.

Gita and Gayatri

The Gita is superior to the Gayatri. If one practices the chanting of the Gayatri, it is certain that a person will attain liberation. However, the liberation attained by someone who chants the Gayatri is for themselves alone. On the other hand, those who study the Gita liberate not only themselves but also others.

When the divine being who bestows liberation becomes one with that person, mukti becomes insignificant to that person and resides in the dust at their feet. That person can give it to anyone who seeks mukti.

Gita is the Lord's supreme abode.

Even if one were to say that Gītā is greater than God, it would not be an exaggeration. The Lord Himself has said the following:

I reside in the Bhagavad Gita, and the Bhagavad Gita is my best home. Relying on the knowledge of the Bhagavad Gita, I protect the three worlds.

"I reside in Gitā, and Gitā is my supreme abode. By the power of wisdom contained within Gitā, I maintain three worlds." (from the 'Varaha Purana')

Furthermore, the Lord Himself declares within the Bhagavad Gita that those who follow the teachings presented in the form of the Bhagavad Gita will undoubtedly attain liberation. Moreover, it is stated that even those who study this scripture will worship the Lord through the offering of wisdom.

A person who lives and conveys teachings.

If simply learning the Gita has such value, what can be said about those who shape their lives according to its teachings, convey its profoundness to devotees of God, and spread these teachings?

The Lord speaks of such a person, saying that they are an extremely important being to Him. It is not an exaggeration to say that this person is more precious than God's own life. The Lord submits Himself to the will of such a devotee.

Even in the case of a noble soul, there may be people who follow its teachings and become more important than the person's own life. The Gita is one of the Lord's major esoteric teachings. Therefore, if those who follow that teaching are valued even above the Lord Himself, what is so strange about that?

Guita as the Breath of Life

The Gita is the very breath of the Lord, the heart, and the manifested form in words. A person whose mind, speech, body, and all senses and their functions are imbued with the Gita is truly an embodiment of the Gita.

Seeing that person, touching them, and even being exposed to their words and thoughts brings the highest sanctity to others. This is especially true for those who follow their teachings and example. In reality, none of these practices – such as offerings, charity, asceticism, pilgrimages, religious vows, self-discipline, or fasting – can compare to that.

The Bhagavad Gita contains words that were spoken directly from the lips of Lord Krishna. The compiler is Sage Vyasa. The portions that the Lord spoke in verse, the compiler Vyasa recorded exactly as they came from his lips.

The portions that were narrated in prose were converted into verse by the editor, and the words of Arjuna, Sanjaya, and Dhritarashtra were also similarly transformed into verse by Vyasa himself. This book, consisting of seven hundred verses, was divided into eighteen chapters and incorporated as part of the Mahabharata. Thus, this book has been transmitted to us.

While living everyday life, where are we heading?

What is the purpose of the Gita? The Gitapress edition explains that it aims to guide Jiva, who are caught in the ocean of worldly existence, towards realization of God.

Here, the word "jiva" refers to individual beings living in everyday life. People can become entangled in obligations, anxieties, desires, and successes or failures, causing them to lose sight of their direction. The Bhagavad Gita does not advocate abandoning all aspects of life, but rather shows a path towards spiritual realization while fulfilling one's daily duties.

For that purpose, what is presented are the paths of knowledge and yoga. First, without applying your own preconceived classifications, we will examine in order how this book depicts a map.

Japanese Translation from the Geeta Press Edition - The Purpose of the Gita

The Gita is an immeasurable ocean of wisdom. In fact, it contains a treasure trove of infinite knowledge. Even the greatest scholars who have established their fame by defeating opponents in debate, and wise men who seek truth, cannot fully explain its profound teachings.

Only Bhagavan Shri Krishna knows its complete meaning. Next, the compiler Vyasa and Arjuna, who received the teachings directly, know it well. Therefore, for someone like me to try to measure the meaning and glory of this book, which is full of deep mysteries, is like an ordinary bird trying to measure the vastness of the sky with its wings.

The Gita is an ocean with endless layers of meaning, a fathomless sea. Just as those who dive deep into the ocean may find precious jewels, those who delve deeply into the profound truths of the Gita will discover remarkable gems of thought one after another.

Whether it is the king of birds, Garuda, or a tiny mosquito, each flies in the sky according to its own power. Similarly, each individual who studies the Gita receives something from it according to their understanding.

After carefully considering the above, it becomes clear that Gita's primary purpose is to guide Jiva, who is immersed in the ocean of worldly existence due to beginningless ignorance, towards realization of God. Therefore, Gita shows a way for people to realize God while faithfully fulfilling their worldly duties.

This excellent technique for applying spiritual truths to real life is clearly revealed in the Bhagavad Gita. The Bhagavad Gita shows two paths leading to realization of God, which are suitable depending on the seeker's nature and aptitude. The first is the path of knowledge, namely Samkhya Yoga, and the second is the path of action, namely Karma Yoga (Chapter 3, verse 3).

How to view God, Self, and Action.

The Gita Press edition organizes the path towards realizing God into two paths: the path of knowledge and the path of yoga. If you are familiar with the three classifications of action, worship, and knowledge, or the explanation of four types of yoga, you may wonder why it is divided into only two.

The difference here is not simply a classification table. The practice of seeing God as one with oneself belongs to the path of knowledge, while maintaining a distinction between oneself and God, worshipping God, and acting for God's sake belong to the path of yoga.

Even with the same words, their meaning changes depending on the context in which they are placed. The two paths are basic frameworks for understanding the relationship between God, self, and action.

Japanese Translation from the Gita Press Edition - The Path of Knowledge and the Path of Yoga

The primary purpose of the Gita is to guide Jiva, who are immersed in the ocean of worldly existence due to beginningless ignorance, towards realization of God. Therefore, it shows a way for people to realize God even while faithfully fulfilling their worldly duties.

In this excellent technique of applying spiritual truths to everyday life, Gītā explains two paths that are suitable for different types of seekers. The first is the path of knowledge, which is called Sānkhya-yoga, and the second is the path of action, which is called Karma-yoga (Chapter 3, verse 3).

Most scriptures list three main paths to realizing God: action, worship, and knowledge. Then, why does the Bhagavad Gita only describe two paths? Does it not acknowledge the path of devotion?

It is true that the Gita emphasizes devotion, and that the Lord clearly speaks of the glory of devotion in various places, stating that one can easily reach Him through devotion (Chapter 6, verse 47; Chapter 8, verse 14). However, upasana, which is worship as described in the scriptures, includes actions and knowledge alongside devotion.

If a person recognizes and worships God as one with the self, that worship belongs to the Samkhya-nista, the path of knowledge. If a person worships while maintaining the distinction between God and the self, it belongs to the Yoga-nista, the path of action. This is the main difference between the two. Meditation also falls under the path of knowledge if performed with the sense of oneness with God, and under the path of yoga if performed while maintaining a distinction.

In the Bhagavad Gita, devotion is highly valued, and Krishna repeatedly instructs Arjuna to cultivate it (Chapter 9, verse 34; Chapter 12, verse 8; Chapter 18, verses 57, 65, and 66). Nevertheless, the Bhagavad Gita recognizes two paths, and devotion is included as part of yoga practice. Since devotion involves activity, there is a reason for this distinction.

Also, in the Gita, "jnana" and "karma" have special meanings depending on the context. Karma and karma yoga, as well as jnana and jnana yoga, are not the same things. Actions prescribed in the scriptures can be performed from both the perspective of the path of knowledge and the path of yoga.

The path of knowledge does not necessarily oppose action itself. On the other hand, in the path of yoga, the practice of action is considered a form of discipline, and abandoning action altogether is seen as an obstacle. In either path, there is no place for actions motivated by selfish desires. The Lord states that those who act with selfishness are people lacking understanding.

"Junana" can sometimes mean not only the path of knowledge, but also self-realization, which is the completion of all spiritual practices, that is, the realization of true knowledge and truth. Therefore, the meaning of this word must be understood in accordance with the context in which it is used.

The following will briefly examine the essence, differences, divergence points, and suitability of people for two different paths. It will also consider whether these two paths are independent or interrelated.

Whether to discern the actor's intention, or direct the action towards God.

In the path of knowledge, we do not view the world or actions as absolute entities. We understand actions that occur through mind, senses, and body as the workings of Guna, and re-examine the awareness of "I am doing everything." This is not about escaping responsibility, but rather a path to fundamentally reconsidering the relationship between oneself and one's actions.

In the path of yoga, everything is seen as a gift from God, and one acts without being attached to either success or failure, letting go of attachment to results. Instead of stopping action, the direction of that action is turned towards God.

The path of knowledge seeks to discern actor consciousness, while the path of yoga directs action towards God. This contrast will serve as a fundamental basis for what follows.

Japanese Translation from the Geeta Press Edition - The Essence of Two Paths

In the path of knowledge, all objects are seen as illusory, like mirages in water or dreams – unreal and non-existent. All actions arising from mind, senses, and body are simply manifestations of Guna born from Maya, which take on forms such as sensations and move within the realm of sensory objects (Gunas).

Those who practice the path of knowledge realize this, and they no longer consider those actions to be something that they have done (Chapter 5, verses 8-9). They constantly dwell in the identity with the supreme spirit, which is truth, consciousness, and bliss itself, pervading everything, namely God, and do not recognize the existence of anything other than God (Chapter 13, verse 30). This is the path of knowledge, Samkhya-Nishta, also known as Jnana Yoga or Karma Sannyasa.

On the other hand, practitioners of the path of Yoga view everything as belonging to God. They maintain equanimity in both success and failure, renounce attachment and desire for results, and perform all actions according to God's will (Chapter 2, verses 47-51). Alternatively, they surrender every thought, word, and deed to God, and with faith and reverence, constantly meditate on the divine form, virtues, and glory (Chapter 6, verse 47). This is the path of Yoga.

This path is also called by various names, such as Samatha Yoga or Buddhi Yoga, which are forms of peaceful yoga; Tadartha Karma or Madarta Karma, meaning working for the sake of God; and Sattvika Tyaga, which is a virtuous renunciation.

In the path of yoga, devotion functions in a general form or as a central principle. The path of yoga described in the Bhagavad Gita is not separated from devotion. Even in sections that do not explicitly mention devotion, there is at least obedience to the Lord's command, which leads to realization of God. In this sense, devotion exists indirectly even there.

Read the four principles as a map, not as conclusions.

In the path of knowledge, four principles are presented: "Everything is Brahman," "Phenomenal existence is an illusion," "What appears is myself," and "Only eternal conscious self exists."

If you try to understand each of these statements with just one sentence, it can easily lead to strong assertions or misunderstandings. Here, let's not treat them as slogans, but rather receive them as a map that shows the direction in which the path of knowledge is heading.

The first two relate to "that" in the phrase "You are that," and the latter two relate to "you." The detailed meaning will be confirmed while reading each principle sequentially.

Japanese Translation from the Geeta Press Edition - Four Principles of the Path of Knowledge

In order to actually walk the path of knowledge, the Lord shows several methods. All of them lead to the same result: the realization of God, which is Truth, Consciousness, and Bliss itself. There are many sub-classifications of Jnana Yoga, but they can be divided into four main types, represented by the following principles:

1. Everything that exists is Brahman, and only Brahman exists.
2. All existence that appears as phenomena are illusions. In reality, nothing exists other than Brahman, which is the truth, consciousness, and bliss itself.
3. Everything that appears is myself, and it is I.
4. Everything that appears is an illusion and temporary, and has no true existence. Only I, the only eternal and conscious self, exist.

Among these, the practices based on the first two principles relate to "tat" (that) in the Vedic verse "Tat Tvam Asi" (Thou art That), while the latter two relate to "tvam" (thou).

Seeing beyond the differences in form to understand the essence.

The phrase "All is Brahman" is not a declaration of moral relativism that everything is the same. The Gita Press edition uses the analogy of an iceberg floating in the ocean. The ice has form, but inside and outside it is water, and its essence is water.

Similarly, it is explained that even though people and things appear in different forms, only God pervades within and without them, and everything exists as the form of God. This is a practice for seeing not just the changing forms, but also their underlying foundation.

The expression "everything is myself" does not mean that my personal ego possesses the world. It indicates a direction of seeing all existence as a self that transcends my personal self.

Japanese Translation from the Gita Press Edition - Everything is Brahman.

The principles mentioned earlier can be explained in more detail as follows:

First, everything that appears in this world of moving and non-moving things is Brahman, and there is nothing other than God, which is Truth, Consciousness, and Bliss. The actions we perform, the means and materials used, and even the actor themselves – all are Brahman (Chapter 4, verse 24).

All things, whether moving or still, are filled both inside and outside only by God, just as masses of ice floating in the sea are filled with water on their insides and outsides, and the ice itself is nothing but water. The very form of all existence is God Himself (Chapter 13, verse 15).

Secondly, one should reject everything that appears as a phenomenon, considering it an illusion, temporary, and destined to perish. One must realize that only God exists, and nothing else. Even the mind and intellect should be dissolved into Brahman, finding solace in the identity with God. Through direct realization, the seeker should become one with God (Chapter 5, verse 17).

Thirdly, the entire universe, consisting of things that move and things that do not move, is Brahman, and this Brahman is my own self. Therefore, everything is myself. Following this line of thought, a seeker should see all beings as their own self. For the seeker who continues this practice, nothing other than Brahman remains in their vision. And they rejoice in the existence of the Self, which is knowledge and bliss itself (Chapter 5, verse 24; Chapter 6, verse 27; Chapter 18, verse 54).

Fourthly, to completely negate the illusory phenomenal world that arises from the three gnanas, and all activities born from it, viewing them as something separate from oneself, a transient and perishing thing. One should realize only oneself as the sole reality (Chapter 13, verses 2 and 34).

In this context, self-actualization does not refer to stories of success.

The modern Japanese term "jikujitsugen" (self-actualization) may refer to living in one's own way or demonstrating abilities. However, here, the concept of "self" is described as the observer, witness, consciousness, and eternal self.

The body and visible phenomena are temporary, and only the self exists. Actions are the workings of Guna, and the self itself does not act. This is not a reason for shirking responsibility, but rather a practice on the path of knowledge that fundamentally re-examines the feeling of "being the doer."

For practice, there are methods that can be done during meditation, those that can be performed while dealing with the world, and those that can encompass both. The seeker discerns which practices are suitable for each situation as they progress towards self-awareness.

Japanese Translation from the Geeta Press Edition - Sardar and Self-Realization

In order for the seeker to reach the state of mind mentioned earlier, the Lord uses various methods and constantly impresses the following truth upon the heart: The self is the seer, the witness, the conscious being, the eternal one. Everything that appears, including the body, which are material and objective existences, is temporary and therefore not real. Only the self is real.

In order to support this perspective, the text in Chapter 2, verses 11-30, discusses a self that is eternal, pure, awakened, formless, unchanging, inactive, and transcendent. Those who seek God as the Self only reach self-realization when the soul progresses through practice with these qualities.

All actions that occur are simply the workings of Guna, and the self is not involved in them (Chapter 5, verses 8-9; Chapter 14, verse 19). The self does nothing, and causes nothing to be done. When one realizes this, they constantly feel the highest joy within their own self (Chapter 5, verse 13).

Of the four practices of Jnanayoga mentioned earlier, the first two relate to worshiping Brahman, while the third and fourth are connected to a form of worship where the worshiper sees God as oneself. So, are these performed at the end of abstract meditation, during meditation, or can they be done in both ways?

Only the practices that follow the fourth principle, section 9 of chapter 5, should be performed when dealing with the world. The practices that follow the second principle, section 17 of chapter 5, should only be performed during meditation. Otherwise, they can usually be practiced in either state.

In relation to this point, the following words of Geeter deserve particular attention.

1. "Everything is Verse-deva" – Everything that appears is the same as God (Chapter 7, verse 19).

2. "Those who worship me by dwelling in unity and within all existence as their own self" (Chapter 6, verse 31).

These are not mentioned in relation to the first practice because both of them relate to the context of devotion, and they speak about the soul that realizes God. However, if someone wants to consider these as related to the path of knowledge and put them into practice accordingly, there is no objection.

Understanding the relationship between actions, results, and dedication.

Karma Yoga is not simply about performing actions. The Gita Press edition categorizes it into three forms: a form that emphasizes action, a form linked to devotion, and a form where devotion is central.

In the first form, one fulfills their duties while abandoning desires for results and attachments to worldly things.

In the second form, everyday tasks become a form of worship by seeing God in all of creation.

In the third form, the focus is on offering actions to God and performing actions for God's sake.

It changes the form of Karma Yoga depending on how you handle the results, who you are doing it for, and what your relationship with God is.

Japanese Translation from the Gita Press Edition - Three Types of Karma Yoga

Just like how intellectual training is divided into four types, yoga practice can also be classified into three main categories.

1. Karma Yoga, which particularly emphasizes action.
2. Karma Yoga combined with devotion.
3. Karma Yoga centered on devotion.

The first form of Karma Yoga is to perform the duties prescribed by scriptures, according to one's position in society and stage of life, while completely abandoning all desires for results and attachments to worldly objects in every action.

In explaining this principle, the text mentions that in some places it asks for only the abandonment of results, while in other places it asks for only the abandonment of attachment, and in still other places it asks for the abandonment of both results and attachment. It should be understood that even when only results are emphasized, the abandonment of attachment is included, and even when only attachment is emphasized, the abandonment of results is included. The practice of actions is completed only when both results and attachment are abandoned.

Secondly, it is karma yoga associated with devotion. In this practice, one is asked to worship God by performing the duties appropriate to their own varna, that is, social standing, believing that God exists in all of the universe (Chapter 18, verse 46).

Thirdly, there is Karma Yoga, which centers on devotion, and it further divides into two categories. The first is offering actions to God, and the second is performing actions for God's sake.

There are two ways to practice offering actions to God. In "complete surrender," the seeker abandons all feelings of ownership, attachment, and desire for results regarding every action. Everything belongs to God, and one believes that oneself also belongs to God, that even the actions one performs belong to God, and that just as a puppeteer moves puppets, God is causing everything to happen through oneself. With this belief, one follows God's commands and performs the duties prescribed in scripture solely for the purpose of pleasing God.

Also, an action that was initially started for a different motivation can later be offered to God. This offering can occur during the process, immediately after completion, or based solely on the results. These are also forms of offering actions to God, and while still in the initial stages, by continuing this practice, one will eventually reach complete surrender.

Daily obligations and direct worship.

"Acts for the sake of God" have two forms. One is performing daily duties according to God's will, with the purpose of realizing God, expressing God's love, and experiencing God's joy. The other is an act that appears externally as being directly connected to God, such as worship or meditation.

Spiritual activities are not limited to times of prayer. Depending on who you are doing it for and what kind of awareness you have, even daily tasks can become acts directed towards God.

However, you must not use the phrase "for the sake of God" to justify your own convenience. You need to question whether you are seeking results or evaluations, or if it is truly directed towards God.

Japanese Translation from the Geeta Press Edition - Two Kinds of Actions for God

There are two types of "actions for God."

To fulfill the divine will, acquire divine love, and achieve divine joy, one must follow God's commands and perform the duties prescribed in scripture. This also includes acts of worship, reverence, and meditation directed towards God, which are performed solely for God and are outwardly connected to God directly. Both of these aspects are included in "acts for God."

In the Bhagavad Gita, these two types of actions are described by the terms "matta karma" and "madhurta karma" (Chapter 11, verse 55; Chapter 12, verse 10).

Pure devotion, which is described as the yoga of devotion, also falls under two types of actions: "Bhagavad Arpana" (action offered to God) and "Bhagavad Artha" (action for God). All of these bring about the same result, which is realization of God.

Not just a preparation stage, but another path to completion.

Is the path of yoga merely preparation before entering the path of knowledge? The answer in the Gita Press edition is that sometimes it helps on the path of knowledge, and other times it can be a complete path in itself.

There is a path to work for God, direct the heart towards God, and realize God through God's grace. On the other hand, it is also possible to enter the path of knowledge through Karma Yoga, and from there, proceed towards realizing God. Which one to choose depends on the seeker's nature and inclination.

The two paths are not simply a matter of superiority or inferiority. One is the path of knowledge, which sees God as one with oneself. The other is the path of yoga, which establishes a relationship with God as a being distinct from oneself. Each has different practices and approaches.

Japanese Translation from the Gita Press Edition - The Independence and Auxiliary Role of Yoga

The following question is: "Is the path of yoga an independent means to realize God, or does it supplement the path of knowledge and contribute to realizing God?" The Bhagavad Gita acknowledges both perspectives.

In other words, the path of yoga is both an independent means to realize God or attain liberation, and also a way to supplement the path of knowledge. If a seeker desires, they can reach the highest state directly through the practice of karma yoga, without relying on the aid of intellectual pursuits. Alternatively, one can enter the path of knowledge through karma yoga and then progress along the path of knowledge to realize God. Which path is chosen depends on the individual's preference and aptitude.

The path of yoga is an independent means, as stated by the Lord in verses 5.4-5 and 13.24. It is also mentioned that those who work only for God and dedicate their hearts to Him can realize God through His grace.

Similarly, actions and rituals performed without selfish motives can both aid the path of knowledge. However, in Jnana Yoga, the devotee sees God as oneself. Therefore, the path of knowledge cannot assist Bhakti Yoga, which is the yoga path that views God as a being distinct from oneself.

Of course, there is a difference between someone who was walking the path of knowledge and whose aspirations and thoughts later changed, leading them to leave that path and choose the path of yoga, with the goal of realizing God through the practice of yoga.

Look at what drives behavior, beyond its surface.

Even if the actions appear similar, what drives them from within may not be the same. Sometimes it is done with pure understanding, sometimes it is driven by a desire for a certain result, and sometimes it is done while judgment is clouded. The Gita organizes these differences into three gunas.

Sattva leads to purity, wisdom, and joy free from attachment. Rajas motivates people towards constant activity due to desire and attachment to results. Tamas obscures wisdom, leading to confusion, laziness, and futile actions.

What is important to observe is not only what was done, but also whether there is selfishness or possessiveness involved. It's about discerning whether it ultimately deepens suffering and ignorance, or cultivates purity that leads towards the realization of God.

Actions leave a tendency in the mind, and that tendency strengthens the corresponding guna. Therefore, knowing about gunas is not for rigidly classifying people, but rather to understand what is driving your current self.

Japanese Translation from the Geeta Press Edition - Criteria for Distinguishing Three Gunas.

From here, several features of GitEr will be discussed.

The first point is a criterion for distinguishing Gnna's superiority.

Gita provides certain criteria for determining whether an object, thought, or action is Sattvic, Rajasic, or Tamasic.

Firstly, thoughts and actions that are not tainted by selfishness, that are free from attachment and the sense of "mine," and that contribute to the realization of God, should be considered Sattvic.

Secondly, thoughts and actions that are tainted by greed, selfishness, and attachment, which provide temporary pleasure but ultimately lead to sorrow, should be considered Rajasic.

Thirdly, thoughts and actions characterized by violence, delusion, stubborn error, which lead to sorrow and ignorance, should be considered as belonging to the realm of Tamas.

In this way, the speaker describes the characteristics of thoughts and actions that belong to sattva, rajas, and tamas, and then instructs all of us to adopt what is sattvic and abandon the other two.

The value of an action cannot be determined solely by its outward appearance.

Offerings and donations, austerities and worship, appear noble from the outside. On the other hand, work, commerce, agriculture, and tasks that support life seem like ordinary activities. However, the Bhagavad Gita does not determine spiritual value based solely on appearances.

A person who performs their duties while detaching from attachment to fruits is considered both an active individual and a renunciate, or a yogi. Conversely, even if someone performs excellent rituals, if the sole purpose is to gain honor or rewards, that action does not lead to liberation.

What is being asked is not only what you have done, but also what drives it. Are you holding onto pride as an actor, a sense of ownership, and desires? Or are you fulfilling your duty correctly while not making the results your own?

When Gita emphasizes the spirit, it does not mean disregarding actions. It means not separating actions from the inner self, but seeing both together.

Japanese Translation from the Geeta Press Edition: Reasons for Prioritizing Spirit over Action

Here, one characteristic of the Bhagavad Gita is mentioned: It emphasizes that what matters more than the action itself is the state of mind with which the action is performed.

The "Gita" recognizes both righteous conduct and high spirituality as things that lead to happiness.

However, above all else, what I particularly emphasize is the mind, that is, a person's internal attitude.

At the end of Chapter 2, the signs of a yogi with a settled mind are explained.

In Chapter 12, we discuss: The signs of a devoted person.

In Chapter 14, the signs of a person who has surpassed three gnans are described.

In these cases, what is emphasized is not only external behavior that can be seen from the outside, but also the inner state of mind of the person.

In Chapter 2 and Chapter 14, Arjuna's questions relate to how one should behave, which is a matter of action.

However, Krishna's answer points towards valuing the spirit behind it.

According to Gita, whether it is fighting, engaging in commerce, farming, or performing a service-oriented job, even seemingly ordinary activities, if performed without selfish motives, can lead to liberation.

Conversely, even acts that appear noble at first glance, such as rituals, charity, asceticism, public service, and worship, if there are selfish motives behind them, they are considered inferior to the former.

In other words, the spiritual meaning cannot be determined solely by the external form of an action.

Is that action being performed, without attachment, without selfish motives, with a spirit aimed at realizing the divine?

That is where it will be tested.

In the fourth chapter as well, various practices are described as "offerings," but even there, it is shown that liberation depends largely on the spirit of the person performing the offering, rather than on the act of offering itself.

Here, what is important to keep in mind is that Getter is not belittling actions.

Actions are necessary. However, you cannot determine whether something is high or low simply by looking at the actions themselves.

Even with the same action, if it is done from desire, it becomes a constraint, but if it is done without attachment, it leads to liberation.

This perspective is at the core of practical understanding in Gita.

Gita warns against interpretations that focus on desires rather than the Vedas.

The Bhagavad Gita contains harsh words for those who are attached to the eloquent language of the Vedas. If one only reads that part, it might seem as if the Bhagavad Gita is negating the Vedas themselves.

However, in Chapter 15, it is stated that everything known by all the Vedas is God, and that God is the source of Vedanta, and that He is the one who knows the Vedas. Various teachings such as rituals, worship, and knowledge ultimately lead to the realization of God.

The problem is the attitude of extracting only the words that promise rewards, and making heavenly pleasures or worldly benefits the ultimate goal. Even if the words sound good, if one's mind is focused solely on desires, intelligence will not be unified.

To go beyond the Vedas does not mean to discard the Vedas. It means to move beyond a reading that only seeks happiness, and instead focus on the God and liberation that the teachings of the Vedas point towards.

Japanese Translation from the Gita Press Edition - The Relationship between Gita and Veda

Here, the relationship between the 'Gita' and the Vedas is explained.

At first glance, there are passages where it may seem that Gita is treating the Vedas lightly.

However, here, it is organized as a caution against practices motivated by desire, rather than a negation of the Vedas themselves.

The "Gita" shows great respect for the Vedas.

Krishna says, "I am the one who should be known through the Vedas, I am the author of Vedanta, And I know the Vedas."

By doing this, the glory of the Vedas can be greatly enhanced.

Also, in passages that compare the created world to a single tree, it is stated that those who understand the essence of the tree are those who know the truth of the Vedas.

This means that, the purpose of the Vedas is to reveal the true nature of the world, and the God who is its cause.

Furthermore, Krishna explains that the Vedas originated from God, and that various methods for realizing God are described within the Vedas.

In other words, the Vedas do not simply teach practices for obtaining pleasure in this world and heaven.

It is said to be a work that deeply discusses not only the temporary happiness sought by people driven by desire, but also the existence of immortal gods.

In this sense, Gita respects the Vedas very much.

Then, why is there language in the Gita that seems to belittle the Vedas?

For example, there are passages that describe people who are obsessed with desires and only focus on the surface of the words in the Vedas, as those lacking wisdom.

Also, The Vedas deal with areas related to three gunas, and there are passages that encourage Arjuna to transcend them.

Furthermore, it is said that those who are attached to the rituals described in the three Vedas, and perform them with desire as their motivation, will not escape from the cycle of birth and death.

Then, is this denying the Vedas themselves?

The answer here is, no, that is not correct.

Gita emphasizes complete non-attachment of actors and worshippers.

It is said that this lack of desire is essential for achieving enlightenment.

Therefore, selfish motives in actions and worship, or a desire for reward, are shown to be inferior to being selfless.

Gita is not criticizing the Vedas themselves.

It is an attitude of using the practices described in the Vedas solely for fulfilling desires.

If the purpose is temporary, sensory pleasure, then it is not sufficient as a path towards realizing God.

However, it does not mean that the Vedas themselves are being criticized as if they were forbidden evils.

Also, even when it is said to surpass the fruits promised in the Vedas, it describes the fruits of actions motivated by desire.

Therefore, the Gita does not deny the Vedas.

Rather, it praises the Vedas in various places.

However, if the reader's heart is biased towards desires and attachment to happiness, then that way of reading the Vedas is different from the direction aimed for by the Bhagavad Gita.

Here, what is being discussed is that distinction.

Even if the words are the same, the meaning may not be the same depending on the system.

In the Bhagavad Gita, terms such as Samkhya, Yoga, Prakriti, and Purusha appear. Because these terms are also used in other Indian philosophies, it is easy to assume that if they are the same words, they refer to the same teachings.

However, the words of the spiritual world lose their meaning if you only extract individual words. You need to confirm who is using them, in what context, and for what purpose. Reading the Gita involves returning these words to their proper context.

For example, in Chapter 13, Prakriti is described as the fundamental nature of God that unfolds changes in the world and mind, while Purusha is described as the aspect of consciousness and spirit. The understanding of Gunas derived from this also cannot simply be applied by directly using definitions from another system.

Even when names are common, the relationships between gods, nature, spirits, and liberation vary depending on each system. When reading terms from the Bhagavad Gita, it is important to first read them within the text of the Bhagavad Gita itself. This approach helps prevent confusion.

Japanese Translation from the Gita Press Edition - Differences between Geeta and the Samkhya Yoga School of Thought

Here, the terms "Samkhya" and "Yoga," which appear in the Bhagavad Gita, are discussed to determine whether they refer to the same philosophical schools as Samkhya and Yoga.

In conclusion, this explanation states that, in the Bhagavad Gita, equating Samkhya and Yoga with Kapila's school of Samkhya, or Patanjali's school of Yoga is not appropriate.

Some people believe that when the word "Samkhya" appears in the Gita, it refers to the Samkhya philosophy originating from Kapila.

Certainly, in the Gita, there are terms such as Prakriti and Purusha, which are important concepts in Samkhya philosophy.

Therefore, some people believe that Gita supports Kapila's Samkhya theory.

Similarly, Some people read the word "yoga" that appears in the Bhagavad Gita as belonging to the Patanjali school of yoga.

Furthermore, in the beginning of Chapter 5, for example, the words "Samkhya" and "Yoga" are used together, which makes it even more likely to appear that way.

However, in this explanation, it is stated that such a viewpoint cannot be sufficiently justified.

In Gita, Samkhya is not the same as Kapila's Samkhya philosophy.

Also, yoga in Gita is not the same as Patanjali's yoga.

As reasons for this, several differences can be mentioned.

First, Samkhya philosophy does not recognize a god as described in the Bhagavad Gita.

Secondly, the meaning of "prakriti" is different.

In Kapila's Samkhya philosophy, Prakriti refers to a state of equilibrium among three gunas.

However, in Gita, Prakriti is the cause of three gunas, and the gunas are described as its manifestations.

Also, in Samkhya philosophy, Prakriti is considered to be beginningless and eternal, but in the Bhagavad Gita, while it may be beginningless, it is not described as being eternal.

Thirdly, the understanding of Purusha also differs.

In Samkhya, it is said that there are many Purushas.

However, in Samkhya, as explained by Gita, only one Purusha is recognized.

Fourthly, the understanding of liberation is different.

In Samkhya, liberation is the ultimate cessation of suffering.

However, in Gita, liberation is not just about stopping suffering.

There, it includes the realization of God, which is the ultimate bliss.

Fifthly, in Patanjali's Yoga, Yoga is defined as the cessation of the fluctuations of consciousness.

On the other hand, in the Gita, the word "yoga" is used with various meanings depending on the context.

Therefore, there is a significant difference between the teachings of the Gita and the teachings of schools such as Samkhya and Yoga. This is the conclusion reached in this discussion.

This is quite important.

Even when the same words appear, if those words are directly transferred to a different system, the meaning may shift.

When reading the Bhagavad Gita, the terms Sankhya, Yoga, Prakriti, Purusha, and liberation (moksha) should be read within the context of the Bhagavad Gita itself.

Annotations are clues to understanding, and not scripture itself.

The Bhagavad Gita has many translations and annotations. When reading them, it is important to distinguish between what is written in the main text and what is the annotator's interpretation.

If we read the Gita not as a doctrine that binds everything to one interpretation, but as a book to which we can return to examine words and context, then even annotations are not absolute answers, but rather one path to aid understanding.

Here, the author frankly states that they cannot claim to have fully understood the Gita, and that they were aided by numerous annotations from previous scholars, asking for forgiveness if there are any misunderstandings. This is not merely a formal expression of humility; it is an attitude intended to prevent limiting the meaning of the scripture solely through their own explanation.

At the end of a lengthy explanation, this disclaimer is placed so that readers can respect the annotations and return to the main text, leaving room for them to verify things themselves.

Japanese Translation from the Gita Press Edition - Author's Apology for Including Annotations

This is a disclaimer written by the author who wrote the explanation of "The Gita."

I am not someone who completely understands the Gita. I am assisted by many annotations from our predecessors. Please forgive me if there are any errors.

That kind of attitude is stated quite frankly.

For many years, some friends have advised me, according to my own thoughts, to write detailed annotations for the "Bhagavad Gita."

Regarding the "Gita," there are already numerous commentaries and explanations available, provided by: Respected scholars like Archeriya, Sages, Holy men, And learned individuals with deep insights into the scriptures.

They are all things that should be respected, and from each of their perspectives, they have been trying to reveal the secrets of Gita.

However, most of them are written in Sanskrit, and they are particularly beneficial for those with scholarly knowledge.

There, my friends thought that detailed annotations in easy-to-understand language were necessary, so that they would be useful to the general public and understandable to ordinary people.

With that purpose in mind, and believing that the author themselves would also benefit most from this work, I embarked on this project.

However, when I actually experienced it, this job was much more difficult than I had initially thought.

I am aware that, from both a perspective of ability and qualifications, my attempt is an act that is too bold.

I belong to the Vaishya caste, and in terms of knowledge and wisdom, I don't think I am at all suitable for this job.

Therefore, I feel that I do not have the qualifications to write annotations for a sacred text that is universally respected, like the "Bhagavad Gita."

Regarding the meaning of "Gita," I cannot even begin to say that I have fully understood the teachings of the Lord.

Even saying that you understand even one percent of its meaning is, to me, an overly arrogant statement.

Furthermore, even if you grasp its meaning to some extent, it is even more difficult to put it into practice in real life.

Only those who have received special grace from the Lord can do that.

It is truly a distant thing to practice all of the teachings of the Gita in one's life.

Even so, those who have shaped their lives according to one verse from the Bhagavad Gita concerning spiritual practice are truly blessed people.

I offer my prayers countless times at your sacred feet.

Only those people, have the qualifications to interpret the Gita.

In this way, from any point of view, my attempt is a bold plan, and completely childish.

Even in this job, it gave me the opportunity to think about the meaning of Gita, to reflect on the Lord's sacred teachings, and to talk about spiritual subjects.

That time was, the best use of my life, and I feel grateful for that.

This work has somewhat advanced my understanding of Git, and many errors have been corrected.

Even so, in this process of work, it is safe to assume that I am making mistakes at every step.

Because, I cannot be certain whether I understand even one percent of the teachings of the Gita.

Only the Lord Himself knows the true meaning of the Gita completely.

And to a certain extent, Arjuna is the person to whom the Bhagavad Gita was spoken.

Or, if we actually realize God and live our lives completely within God's grace, we might be able to know a part of it.

Regarding this matter, what else can be said to me?

I feel a deep sense of gratitude to those precious souls who have written annotations and explanations about the Gita.

In creating this annotation, I received great help from many of these annotations.

Therefore, with a heart full of gratitude, I offer humble prayers repeatedly to those worthy individuals.

Regarding this annotation, I can confidently say that it is incomplete.

It may be misunderstanding the user's intention, and it might be misinterpreting several points.

In many places, it may be showing something completely opposite to what the author intended to convey.

For all those errors, I offer my apologies with folded hands to the merciful Lord, and to all those who love the Gita.

What I have written is nothing more than what was written according to my limited understanding.

I hope that people with knowledge and wisdom will forgive my immaturity.

In this annotation, I have not directly referred to any archer's or annotator's opinions, nor have I criticized anyone.

However, while expressing my own opinions, I may have inadvertently mentioned something that clashes with someone else's opinion.

Regarding that point, I ask for forgiveness from everyone.

My purpose was not to engage in arguments, nor to compare one viewpoint with another.

I have paid close attention to avoid inconsistencies between what I mentioned earlier and what I will say later.

However, because the annotations have become quite large, there is a possibility that errors of this kind are being overlooked.

Generous readers, I humbly hope that you will correct such errors and let me know.

In writing this annotation, I received immeasurable help from many respectable people, friends, and family members.

From a modern perspective on etiquette, it might be necessary to list all of those people's names.

However, if we do that, we will first hurt the feelings of those people.

Also, my relationship with those people is very close, and praising them is equivalent to praising myself.

Therefore, without mentioning any names, I think it is sufficient to simply state it like this.

Without the generous cooperation of those individuals, this annotation would not have seen the light of day in its current form.

-- Jayadara Goyandaka