Gita for Youth - Yoga of Spiritual Wisdom and Realization (Jnana Yoga)

Chapter 4 - Yoga of Spiritual Wisdom or Jnana

Lord Krishna further said, “The knowledge of this yoga was first taught by me to Vivasvat. Vivasvat  narrated this to Manu and Manu told this to Ikshaku, all great kings of the yore. This knowledge, thus handed over from generation to generation by these royal sages, somehow got lost over the years. Today, I am going to tell you this ancient yoga, the supreme secret, for you are my friend and devotee.”

Only a devoted disciple is fit for knowledge which is supreme in nature. The royal sages were fit for the knowledge because they could knew and apply the principles of Karma Yoga, yoga in action. Many other people could then follow their paths. In the Chapter 3, Sri Krishna had already said that another royal sage Janaka attained perfection through the yoga of action. Now it’s the turn of Arjuna to gain the same knowledge.

Arjuna asked politely, “Vivasvat was born in the ancient age, much before your birth, so how do I comprehend that it was you who imparted this knowledge to Vivasvat?”

Do we see a trace of doubt in this sentence? Skepticism is an accepted stage in the path of spirituality. One should not accept everything just because it is told by the Guru. Gita encourages free and rational thinking.

Lord Krishna is very patient because He knows that such doubts are bound to come. He is ready to reveal Himself to dispel all doubts. He says, “You and I have taken birth many times, of which I know everything while you know little. Though I am unborn, eternal Self and Lord of all beings, controlling the nature I take birth through my divine power called Maya.”

This is a major point in the entire Gita, where the Lord provides a glimpse of His true nature for the first time. This is the dawn of knowledge for Arjuna, and hence the yoga of spiritual wisdom assumes much importance.

The Lord declares, “Whenever virtue subsides and vice prevails, I project myself, to protect the innocents and virtuous from the onslaught of the evil, to trample the wrong doers to reestablish the rule of universal law of harmony and peace.”

This is a message of universal hope, esp. for the devotees. We’ll see later in the Gita that whatever paths one may follow, one’s worship will ultimately reach the same universal spirit. Therefore devotees are not restricted to any particular religion or path of worship and thus this message is universal. The same divine spirit appears as Christ or Buddha or Rama or Krishna or Ramakrishna in different ages, in different places and environments and adapts the teachings to the environment and culture. He comes to fulfill, not to destroy.

The Lord further says, “My birth and work are both divine, and one who is able to understand them, after departure from the world he comes unto Me.”

An incarnate who is the personification of God for the devotees, does not take birth like a mere mortal. There are some special traits associated with the birth of the divine Lord. Likewise His work is also not ordinary. A divine incarnate takes His birth not under the influence of nature or Maya, but by controlling Maya. When He lives in a mortal body, He is like an ordinary mortal, but there is always that subtle divine trait which is recognizable to His devotees. Only His ardent devotees can recognize Him. Others, under the spell of Maya, treat Him as an ordinary mortal. Some becomes His enemy being jealous of His power and influence, while others treat Him contemptuously. These are all part of His Leela or divine play. His devotees who are able to recognize Him through His grace become liberated, as God and His divine incarnate are one and same.