Essence of the Gita in Aranyaka Parva

Sahasya-K15, 5125 K.E.

There is an episode of Ṡaunaka-Yudhiṣṭhira conversation in the second chapter of the Araṇya Parva of the Mahabharata. It contains the seeds of Krṣṇa Paramātman’s instructions to Arjuna in the Bhagavad Gita, all narrated long before the Bhārata war even started! You can read the entire story in the Wisdom Library.

In short, Ṡaunaka proposes Karma-yoga: niṣkāma-karma, disinterested work without ego and karma-phala-tyāga, renouncing the fruits of work.

He first proposes Jn̄āna Yoga, knowledge of the psychology of mind:

And as water quenches fire, so does true knowledge allay mental disquietude. And the mind attaining ease, the body finds ease also. Verily affection (sneha) is the root of all misery and of all fear, of joy and grief of every kind of pain. The man that is influenced by affection is tortured by desire; and from the desire that springs up in his heart his thirst for worldly possessions increases. Verily, this thirst is sinful and is regarded as the source of all anxieties. Contentment is the highest happiness; therefore, it is, that the wise regard contentment as the highest object of pursuit.

He gives the same ‘chariot’ metaphor as in the Gita. He urges control of the senses:

With eyes open are these men led astray by their seducing senses, even as a charioteer, who has lost his senses, by restive and wicked steeds! When any of the six senses¹ finds its particular object, the desire springs up in the heart to enjoy that particular object. And thus when one’s heart proceeds to enjoy the objects of any particular sense a wish is entertained which in its turn gives birth to a resolve.

He then mentions the theory of rebirth (punar-janma):

And like unto a wheel that is incessantly rolling, every creature, from ignorance and deed and desire, falls into various states in this world, wandering from one birth to another, and ranges the entire circle of existences from a Brahma to the point of a blade of grass, now in water, now on land, and now against in the air!

He suggests Karma-yoga for those who cannot practise Jn̄āna-yōga (cf. Gita 12.12):

This then is the career of those that are without knowledge. Listen now to the course of the wise they that are intent on profitable virtue, and are desirous of emancipation! The Vedas enjoin acts but renounce (interest in) action. Therefore, should you act, renouncing Abhimāna, performance of sacrifices (ijya), study (of the Vedas, adhyayana), gifts (dāna), penance (tapas), truth (in both speech and act, satya), forgiveness (kṣamā), subduing the senses (dama), and renunciation of desire (alobha) – these have been declared to be the eight (cardinal) duties constituting the true path. Of these, the four first pave the way to the world of the pitris. And these should be practised without Abhimāna.

Notice also the two paths of pitṛyāna and devayāna, also mentioned in the Gita:

The four last are always observed by the pious, to attain the heaven of the gods (devayāna). And the pure in spirit should ever follow these eight paths. Those who wish to subdue the world for purpose of salvation, should ever act fully renouncing motives, effectually subduing their senses, rigidly observing particular vows, devotedly serving their preceptors, austerely regulating their fare, diligently studying the Vedas, renouncing action as mean and restraining their hearts.