The eighth day in the second fortnight of the Hindu month of Shravan, which falls this year on September 6, is according to tradition the birthday of Lord Krishna. Students of Theosophy venerate the Teacher and priceless Teaching embodied in the Bhagavad-Gita, the Song Celestial. Therefore it is but appropriate to consider some of the important teachings contained in this Scripture of the Soul. Krishna came under the Law of Cycles to usher in the Kali Yuga—the dark age hard as iron. Being the shortest of the four yugas, its momentum is so swift and changes are brought about so rapidly on all planes and in all spheres of life and labour that opportunities for treading the spiritual path in one's daily life and for bringing about a spiritual reformation and regeneration within oneself are greater at the present time than at any other. Krishna came for the specific purpose of the preservation of the just, the destruction of the wicked and establishment of righteousness. The teachings given out by him are not new but are age-old, as he himself points out at the beginning of the Fourth Discourse of the Gita, where he gives his divine pedigree.

The Gita is the Scripture of the Soul; not only is it a dialogue between the great teacher Krishna and his disciple Arjuna, but from another point of view it is a dialogue betwen the human soul, Manas, the thinker, and the Divine Soul, Atma-Buddhi, in each of us, for we are all Arjunas, and Krishna is seated in the hearts of all. Krishna is not only the teacher but also the principle of Divine Life, or the Supreme Self. The Gita teachings primarily concern the inner man, for a change needs to be brought about in our inner attitude, in our mental grooves and heart qualities. Our personal life needs to be adjusted on the basis of the spiritual principles given in the book.

Being the Scripture of the Soul, it is not meant for Hindus only but is universal in scope and character and can be practised and lived up to by anyone irrespective of his caste or creed, social status or educational achievements. As Krishna himself states in the Eighteenth Discurse:

There dwelleth in the heart of every creature, O Arjuna, the Master—Ishwara—who by his magic power causeth all things and creatures to revolve mounted upon the universal wheel of time. Take sanctuary with him alone, O son of Bharata, with all thy soul; by his grace thou shalt obtain supreme happiness, the eternal place.

So every individual, if he so wishes, can take up the study of this Scripture of the Soul. It is gratifying to note that because of the impact of the present Theosophical Movement launched by Madame Blavatsky in 1875 in the city of New York, the Bhagavad-Gita has become more and more popular in the West, among the great thinkers of the age as also the common men. Many are not merely interested in its study but look upon it as a valuable practical guide to an integrated life.

The beauty of this Scripture of the Soul is that within the span of eighteen short chapters the whole philosophy of life is summed up. All subjects are treated in a general manner and have a meaning and a message for all people and for all times. The universality of the Supreme Self, the immortality of Spirit and Soul, the twin doctrines of Karma and Reincarnation, the control of the senses, of the passions and of the wandering mind, the divine discipline, the constitution of man and the mystery of death, the kingly science, the three gunas, the divine and the demoniac nature of man, different kinds of faith, and above all, the right performance of duty without thinking of personal benefit, are all dealt with, with profound simplicity. Arjuna was led from the stage of doubt and despondency to convinced faith, slowly and gradually, step by step. He was always left free to choose for himself, and even at the end he is told: "Act as seemeth best unto thee."

Krishna's instructions are given in no hard-and-fast way, nor does he exclude anyone, not even a sinner. He gives hope and courage to all souls. In the Fourth Discourse he states: "Even if thou wert the greatest of all sinners, thou shalt be able to cross over all sins in the bark of spiritual knowledge." And again in the Ninth Discourse: "Even if the man of most evil ways worship me with exclusive devotion, he is to be considered as righteous, for he hath judged aright." The expression "exclusive devotion" should be noted. It needs fearlessness, the first of the divine qualities. The impersonality of the Teacher is indicated in the preceding verse:

I am the same to all creatures: I know not hatred nor favour; but those who serve me with love dwell in me and I in them.

Whosoever serves with love; the only qualification that is needed is pure love. What a beautiful relationship!

People look upon the common things of life as trivial and they go in search of God to secluded places, to forests or mountain tops; at times they even torture their limbs and starve themselves. In the Seventh Discourse Krishna says:

I am the taste in water...the light in the sun and moon...sound in space...the sweet smell in the earth, and the brightness in the fire.

These things are familiar to each and all. The Supreme Self is omnipresent, and yet it becomes difficult for people to recognize it as such because it remains veiled, and that which is near at hand cannot be perceived. Recognition of the omnipresence of God teaches us the sanctity of life, makes us consider all things and creatures as sacred and incites us to live in harmony with the whole of Nature.

The divine discipline of moderation is not meant for special occasions or for special people, to be observed in some special way. It is meant to be observed in daily functions. Everyone wakes up and puts the body to sleep; everyone takes food and drink; everyone works and rests; it is our daily routine, but moderation in everything has to be observed and extremes avoided, so as to lead a regulated and disciplined life.

In the matter of food also the Gita gives practical advice. In these days when vitamins are so much talked about, when all sorts of tonics are advertised, when people show more and more interest in dietetics, it is worth considering the simple method of selection of food according to one's gunas or qualities, that Krishna describes. One is attracted to particular types of food in terms of one's predominant guna.

The food which increases the length of days, vigour and strength, which keeps one free from sickness, of tranquil mind, and contented, and which is savoury, nourishing, of permanent benefit and congenial to the body, is that which is attractive to those in whom the sattva quality prevaileth.

And then are described the types of food preferred by those in whom rajas and tamas are predominant. Each one has first to change his own tendencies; that is of primary importance. When tamas and rajas are overcome, one will be attracted to sattvic food. When the wrong cause is removed, a permanent cure is brought about. It is again an inner adjustment.

The Scripture of the Soul traces the fundamental cause of all troubles to the inclinations of the senses, leading to passion, anger, delusion, loss of memory, loss of discrimination, and finally, the loss of all. It is a prolonged malady, and unless and until the sense inclinations are curbed, it is no use seeking other remedies. When Arjuna complains about the restless, turbulent, wandering mind, what is the prescription given? Detachment and constant practice. As soon as the mind flies to any object or subject, it has to be brought back to the spiritual centre of our being, and then only can one be concentrated and become a man of meditation.

Today, when there is such a craze for yogic exercises, postures, standing on the head, etc., it is worth while noting the three definitions of yoga as given in the Scripture of the Soul: (1) equal-mindedness; (2) skill in the performance of actions; (3) disconnection from union with pain. True yoga has nothing to do with physical exercises, nothing to do with hatha-yogic practices. A balanced mind is an asset in all circumstances, joyful or sorrowful; skill has to be shown in any and every action, small or big, high or low, so-called; and freedom achieved from all kinds of pain, physical or mental.

Perhaps the most important lesson taught in the Scripture of the Soul is the doing of one's own duty without looking for its fruit, or result of any kind. One does not have to abstain from duties but has to renounce the personal benefit resulting from their performance. That is true renunciation. Even in giving gifts this principle is to be always remembered. Purity of motive is very important, and this is lost sight of in our modern civilization. Nowadays gifts are usually given with a view to the benefit they will bring to oneself. The spirit accompanying the gift is much more important. What kind of gifts are acceptable to Krishna?

I accept and enjoy the offerings of the humble soul who in his worship with a pure heart offereth a leaf, a flower, or fruit, or water unto me.

What is offered need not be precious or expensive, but it is to be offered with a pure heart. That is important.

Whatever thou doest, O son of Kunti, whatever thou eatest, whatever thou sacrificest, whatever thou givest, whatever mortification thou performest, commit each unto me.

The thought behind every single act should be the Supreme Self.

The Scripture of the Soul deals not only with the living of the life but also with the mystery of death. A grand sermon is given about the immortal Spirit which cannot be burnt by fire, corrupted by water, dried by air or killed by any weapon. At death, the physical body is merely thrown away like an old garment, but the immortal Spirit is eternal, beginningless and endless, and will take birth in a new body in course of time, to resume the threads of the past life once again. "Whoever at the hour of death abandoneth the body, fixed in meditation upon me, without doubt goeth to me," says Krishna. What a solemn promise! No ceremonies, no rituals, no priests to act as intermediaries to lead one to heaven! If during life one has been in constant communion with Krishna, the Ego seated in the heart, then naturally at the hour of death one's thoughts will be fixed on that inner Divinity.

How to acquire the wisdom contained in the Scripture of the Soul?

Seek this wisdom by doing service, by strong search, by questions, and by humility; the wise who see the truth will communicate it unto thee, and knowing which thou shalt never again fall into error.

The first qualification is service and the last humility—an entirely different method from the one by which head-learning is obtained in schools and colleges. Again an inner change is needed. If this fourfold method is adopted, then wisdom will be given by the wise.

Krishna even takes upon himself the burden of the responsibility of the happiness of those who constantly worship him. People in the world want happiness, seek happiness, but they do not want to discipline themselves; they do not even see the necessity for treading the spiritual path, the only way to attain to the Supreme and to use the Light acquired for the benefit of other human beings.

This great Scripture of the Soul is summed up by Sanjaya in the following significant words at the end of the Eighteenth Discourse:

Wherever Krishna, the supreme Master of devotion, and wherever the son of Pritha, the mighty archer, may be, there with certainty are fortune, victory, wealth, and wise action; this is my belief.

A fire can be extinguished; but the flame of desire is never extinguished. Pains affect the body for a while, then cease, and leave you at rest; but from the pain of desire you never get rest, unless you cure it by the medicine of true intelligence, and put desire away from you and learn to abstain; for desire grows in strength if you follow it, but dies away if you trurn from it and abstain.

—Hermes