Promotion of just war and duty

Liberation or moksha in Vedanta philosophy is not something that can be acquired or reached. Ātman (Soul), the goal of moksha, is something that is always present as the essence of the self, and can be revealed by deep intuitive knowledge. While the Upanishads largely uphold such a monistic viewpoint of liberation, the Bhagavad Gita also accommodates the dualistic and theistic aspects of moksha. The Gita, while occasionally hinting at impersonal Brahman as the goal, revolves around the relationship between the Self and a personal God or Saguna Brahman. A synthesis of knowledge, devotion, and desireless action is given as a prescription for Arjuna's despondence; the same combination is suggested as a way to moksha.^[73] Winthrop Sargeant further explains, "In the model presented by the Bhagavad Gītā, every aspect of life is in fact a way of salvation."^[74]

Yoga[edit]

Yoga in the Bhagavad Gita refers to the skill of union with the ultimate reality or the Absolute.^[75] In his commentary, Zaehner says that the root meaning of yoga is "yoking" or "preparation"; he proposes the basic meaning "spiritual exercise", which conveys the various nuances in the best way.^[76]

Sivananda's commentary regards the eighteen chapters of the Bhagavad Gita as having a progressive order, by which Krishna leads "Arjuna up the ladder of Yoga from one rung to another."^[77] The influential commentator Madhusudana Sarasvati divided the Gita's eighteen chapters into three sections of six chapters each. Swami Gambhirananda characterises Madhusudana Sarasvati's system as a successive approach in which Karma yoga leads to Bhakti yoga, which in turn leads to Gyaana yoga:^[78][79]

• Chapters 1–6 = Karma yoga, the means to the final goal
• Chapters 7–12 = Bhakti yoga or devotion
• Chapters 13–18 = Gyaana yoga or knowledge, the goal itself

Karma yoga[edit]

Main article: Karma yoga

As noted by various commentators, the Bhagavad Gita offers a practical approach to liberation in the form of Karma yoga. The path of Karma yoga upholds the necessity of action. However, this action is to be undertaken without any attachment to the work or desire for results. Bhagavad Gita terms this "inaction in action and action in inaction (4.18)". The concept of such detached action is also called Nishkam Karma, a term not used in the Gita.^[80] Lord Krishna, in the following verses, elaborates on the role actions, performed without desire and attachment, play in attaining freedom from material bondage and transmigration:

To action alone hast thou a right and never at all to its fruits; let not the fruits of action be thy motive; neither let there be in thee any attachment to inaction

Fixed in yoga, do thy work, O Winner of wealth (Arjuna), abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga. (2.47–8)^[81]

The yogīs, abandoning attachment, act with body, mind, intelligence, and even with the senses, only for the purpose of purification. (5.11)^{[web 26]}

Mohandas Karamchand Gandhi writes, "The object of the Gita appears to me to be that of showing the most excellent way to attain self-realization", and this can be achieved by selfless action, "By desireless action; by renouncing fruits of action; by dedicating all activities to God, i.e., by surrendering oneself to Him body and soul." Gandhi called the Gita "The Gospel of Selfless Action".^[82] To achieve true liberation, it is important to control all mental desires and tendencies to enjoy sense pleasures. The following verses illustrate this:^[83]

When a man dwells in his mind on the object of sense, attachment to them is produced. From attachment springs desire and from desire comes anger.

From anger arises bewilderment, from bewilderment loss of memory; and from loss of memory, the destruction of intelligence and from the destruction of intelligence he perishes. (2.62–3)^[83]

Bhakti yoga[edit]

Main article: Bhakti yoga

The introduction to chapter seven of the Bhagavad Gita explains bhakti as a mode of worship which consists of unceasing and loving remembrance of God. Faith (Śraddhā) and total surrender to a chosen God (Ishta-deva) are considered to be important aspects of bhakti.^[84] Theologian Catherine Cornille writes, "The text [of the Gita] offers a survey of the different possible disciplines for attaining liberation through knowledge (Gyaana), action (karma), and loving devotion to God (bhakti), focusing on the latter as both the easiest and the highest path to salvation."^[85] M. R. Sampatkumaran, a Bhagavad Gita scholar, explains in his overview of Ramanuja's commentary on the Gita, "The point is that mere knowledge of the scriptures cannot lead to final release. Devotion, meditation, and worship are essential."^[86] Ramakrishna believed that the essential message of the Gita could be obtained by repeating the word Gita several times,^[87] "'Gita, Gita, Gita', you begin, but then find yourself saying 'ta-Gi, ta-Gi, ta-Gi'. Tagi means one who has renounced everything for God." In the following verses, Krishna elucidates the importance of bhakti:

And of all yogins, he who full of faith worships Me, with his inner self abiding in Me, him, I hold to be the most attuned (to me in Yoga). (6.47)^[88]

For one who worships Me, giving up all his activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Pṛthā, for him I am the swift deliverer from the ocean of birth and death. (12.6–7)^{[web 27]}

Radhakrishnan writes that the verse 11.55 is "the essence of bhakti" and the "substance of the whole teaching of the Gita":^[89]

Those who make me the supreme goal of all their work and act without selfish attachment, who devote themselves to me completely and are free from ill will for any creature, enter into me.(11.55