THE LIGHT OF LIGHTS.
Taise bolavari vacha bale – Because they have the power of oratory (pradnya)
Vayachi Zakviti Prachitiche dole – They go on befooling, misguiding and misleading the masses. The masses are hypnotized.
Maga sachokare bodhavele - But when the time of testing comes,
Athi na hoije - The pradnyavantas, the so called men of wisdom are exposed. Yet they are neither prepared to learn nor get changed.
-Dnyandeva.
Vayachi Zakviti Prachitiche dole – They go on befooling, misguiding and misleading the masses. The masses are hypnotized.
Maga sachokare bodhavele - But when the time of testing comes,
Athi na hoije - The pradnyavantas, the so called men of wisdom are exposed. Yet they are neither prepared to learn nor get changed.
-Dnyandeva.
By the mirage, the land can never get wet. We must learn by ourselves instead of depending on what others say.
Why the Gita alone.
Lokmanya Tilak says,
Gita Sugita Kartavya Kimayeh Shastra vistarieh.
“ To study the Gita alone is enough. All other scriptures are no more than Junk Literature and are of little worth”.
Gita Sugita Kartavya Kimayeh Shastra vistarieh.
“ To study the Gita alone is enough. All other scriptures are no more than Junk Literature and are of little worth”.
He states further that there is no scripture in Samskrit literature other than the Gita to explain the principles of Hinduism. (Pg 15 of ‘The Gita Rahassya’). Gita alone is held as the only religious scripture of Hinduism, which is both Raj-manya, as well as Lok-manya.
It was the Era of great religious turmoil and turbulence 2500 years before in the Indian history. The forces of evil threatened to destroy human values. Lord Mahavir was the initiator to rebel against the past and his contemporary Lord Buddha strongly opposed the traditional past, to redeem the world. The Gita too plunged in the process after Buddha. It fought with the forces of darkness, falsehood, limitations, slavery, discrimination and mortality, which hampered the way to higher world.
“Shruti viprati panna te”
The influence of the past, the subject matter of the Vedas was causing bewilderment of intelligence.
The Gita gives religion of Morality & Ethics (Niti Shastra and Jeevan Shastra) and teaches to cleanse the mind of all distractions and purge the heart from all corruption. The Gita does not give any argument in support of metaphysics. The religion of the Gita is new and independent. It is not contingent on ill-founded facts. It rebels against the unscientific dogmas and arbitrary fancies of the religions of duality. It is the science of reality and teaches us how to live this life with the art of union with reality. It rejects the rigorous discipline of the dualism. It’s focus is centered on the man and gives the slogan of Sarva Bhuta hite ratah. This resulted in saving the earth from total perish.
Abhyutthanam adharmassya - Unrighteousness that was due to the impact of dualistic religions of the Sankhyas and Vedics had become the rule of the day. The culture had reached to utmost degradation and was on the verge of total destruction, To establish the rule of righteousness, the Gita was recited.
Moksha dani he svatantra, Adnyana nashu he sthala - The Gita is an independent religion, delivered to LIBERATE the world from the darkness of ignorance (of the past).
Abhyutthanam adharmassya - Unrighteousness that was due to the impact of dualistic religions of the Sankhyas and Vedics had become the rule of the day. The culture had reached to utmost degradation and was on the verge of total destruction, To establish the rule of righteousness, the Gita was recited.
Moksha dani he svatantra, Adnyana nashu he sthala - The Gita is an independent religion, delivered to LIBERATE the world from the darkness of ignorance (of the past).
Date and Text
Dr. Radhakrisnan, one of the great philosophers of the modern age says in his book, ‘The Bhagvad Gita‘ - “The Bhagvadgita is later than the great movement represented by the early Upanishads and earlier than the period of the development of the philosophic systems and their formulation in Sutras. From its archaic constructions and the internal references, we may infer that it is definitely a work of pre-Christian era. Its date may be assigned to the fifth century B. C., though the text may have received many alterations in subsequent times. We do not know the name of the author of the Gita. Almost all the books belonging to the early literature of India are anonymous”.
Vyasadiknche Unmekha rahatatai Jetha Sashank,
Bhassyakarate vat pusata magova ghetu
-Dnyandeva.
Vyas and other commentators’ have created doubts. Vyas is just a commentator. Bhasyakar is he who goes on inserting his own views and versions to the original work. Let us name it as Vyas Gita. It is just a Fiction. Original treatise is not available. We ourselves will have to find out the truth and reach unto Gangotri by ourselves with the help of Vyas Gita.
Vyasadiknche Unmekha rahatatai Jetha Sashank,
Bhassyakarate vat pusata magova ghetu
-Dnyandeva.
Vyas and other commentators’ have created doubts. Vyas is just a commentator. Bhasyakar is he who goes on inserting his own views and versions to the original work. Let us name it as Vyas Gita. It is just a Fiction. Original treatise is not available. We ourselves will have to find out the truth and reach unto Gangotri by ourselves with the help of Vyas Gita.
From Geeta Rahassya of Tilak , a quote (page 16 of intr.) of Marathi poet “Vaman Pundit” -
Pari aji bhagvantaji, Jo to Gitartha yoji matanurupa - Many have written the commentaries yet every one who so ever great he may be has tried to interpret according to his own whims.
Konya mise tari koni Gitartha anyatha vakhani
Maja na avade ti thora mothyanci karani; kaya karu ji bhagvanta.
The poet expresses his dislike for those great authors who have corrupted, perverted and distorted the Truth .The poet is ashamed for the act of theirs. He expresses his helplessness.
Anyatha Vakhani – Reality is distorted, and perverted even by great commentators. We will have to reach unto the truth by ourselves.
Tad viddhi pranipatena pari prashnena sevaya – Learn by inquiry and service
Upadeshayanti te dnyanam dnyanais – Real wise will instruct in knowledge, and in no other way
Dnyaninas tattvadarsina – Only because they have realized the Truth. IV. 34
Pari aji bhagvantaji, Jo to Gitartha yoji matanurupa - Many have written the commentaries yet every one who so ever great he may be has tried to interpret according to his own whims.
Konya mise tari koni Gitartha anyatha vakhani
Maja na avade ti thora mothyanci karani; kaya karu ji bhagvanta.
The poet expresses his dislike for those great authors who have corrupted, perverted and distorted the Truth .The poet is ashamed for the act of theirs. He expresses his helplessness.
Anyatha Vakhani – Reality is distorted, and perverted even by great commentators. We will have to reach unto the truth by ourselves.
Tad viddhi pranipatena pari prashnena sevaya – Learn by inquiry and service
Upadeshayanti te dnyanam dnyanais – Real wise will instruct in knowledge, and in no other way
Dnyaninas tattvadarsina – Only because they have realized the Truth. IV. 34
Sacrifice – Yadnya – is to surrender the egoistic enjoyment. Lower impulses are to be given up for higher delights.
Yadnya – sacrifice - According to the Gita is to attain self-control on the senses and to work kindled by knowledge. It is not fire worship as was being practiced. IV. 26, 27
The Gita does not ask us to believe in shastras – scriptures in unthinking trust. It is as good as evil. Reason must be satisfied.
Yadnya – sacrifice - According to the Gita is to attain self-control on the senses and to work kindled by knowledge. It is not fire worship as was being practiced. IV. 26, 27
The Gita does not ask us to believe in shastras – scriptures in unthinking trust. It is as good as evil. Reason must be satisfied.
“The Self is the Lord of self”.
Uddhared atmana atmanam – Man can lift himself by himself.
Na atmanam avasadyet – Let him not degrade himself.
Atmani eva hy atmano bandhur – Self-alone is the friend of the self
Atmai eva ripur atmanah - Self-alone is the enemy of the self.
Atma here means Self. The Supreme is within us and nowhere else. Every individual has a right to know and rise by himself. If he does not wish to understand himself but behaves at the instance of others, his fall by himself is certain. We can rise or fall ourselves. We must know and understand by ourselves.
Devotion- (Bhakti): To the Supreme will be to give right of free examination and inquiry to every individual (masses were denied to know, inquire or to reason out before the period of Gita). - Shambuka meditated to know the truth. His throat was cut.
Vyas Gita is just fiction
“The Sovereign Knowledge is the identity of Krisna. Arjuna typifies the representative human soul seeking to reach perfection and peace but in the opening section we find that his mind is clouded “.
-Dr. Radhakrishnan.
The original treatise is not to our hands. It was compact and un-sectarian. It was worked out into its present form by some follower of the Vedanta in second century A. D. (Garbe’s theory). What we read today as the Gita is the work of Vyasa, and the Gita is maligned by his Vedic cult. Vyas Gita is a splendid epic of fantasy though the truth also is not suppressed.
Na atmanam avasadyet – Let him not degrade himself.
Atmani eva hy atmano bandhur – Self-alone is the friend of the self
Atmai eva ripur atmanah - Self-alone is the enemy of the self.
Atma here means Self. The Supreme is within us and nowhere else. Every individual has a right to know and rise by himself. If he does not wish to understand himself but behaves at the instance of others, his fall by himself is certain. We can rise or fall ourselves. We must know and understand by ourselves.
Devotion- (Bhakti): To the Supreme will be to give right of free examination and inquiry to every individual (masses were denied to know, inquire or to reason out before the period of Gita). - Shambuka meditated to know the truth. His throat was cut.
Vyas Gita is just fiction
“The Sovereign Knowledge is the identity of Krisna. Arjuna typifies the representative human soul seeking to reach perfection and peace but in the opening section we find that his mind is clouded “.
-Dr. Radhakrishnan.
The original treatise is not to our hands. It was compact and un-sectarian. It was worked out into its present form by some follower of the Vedanta in second century A. D. (Garbe’s theory). What we read today as the Gita is the work of Vyasa, and the Gita is maligned by his Vedic cult. Vyas Gita is a splendid epic of fantasy though the truth also is not suppressed.
· The author of the Gita is not known.
· It is composed 500 Yrs. B.C. (After Buddha)
· The Gita was neither recited by Lord Krishna to Arjuna nor it belongs to the Era of Maha-Bharat, though the things then also were not different from pre-Gita era.
· It is also agreed that the Vyas Gita is just fiction - bhassya and not the original treatise.
· Vedic color is given to the original treatise that was unsectarian.
Even then if the scholars of eminence too take every verse and word of the Vyas-Gita as true and original, what else it will be than buddhibheda – misleading and misguiding?
Rishir bahuda gitam: different sages have sung independently.
Chhandodbhir vividhiah prithak: the various hymns of the Vedas and Upanishadas (they all are man made and not God made as is claimed).
· It is composed 500 Yrs. B.C. (After Buddha)
· The Gita was neither recited by Lord Krishna to Arjuna nor it belongs to the Era of Maha-Bharat, though the things then also were not different from pre-Gita era.
· It is also agreed that the Vyas Gita is just fiction - bhassya and not the original treatise.
· Vedic color is given to the original treatise that was unsectarian.
Even then if the scholars of eminence too take every verse and word of the Vyas-Gita as true and original, what else it will be than buddhibheda – misleading and misguiding?
Rishir bahuda gitam: different sages have sung independently.
Chhandodbhir vividhiah prithak: the various hymns of the Vedas and Upanishadas (they all are man made and not God made as is claimed).
Brahma-Sutra padais chai eva: Brahma Sutras were composed compiling the various Upananishads to remove the controversies
Hetu madbhir viniscitaih: they too tried too reveal the Reality but never could reach unto it (XIII.4).
They could never reach unto the Truth. Neither their ways and means of rites, rituals and yadnyas or of svadhyaya - reciting of the Vedas, tapas- meditation, or danas – dakshina (gifts) could be of any worth to reveal them the Truth (XI.48 & 53).
Various Upanishads had controversies amongst them. To remove those and to bring uniformity, Brahma Sutras were constructed. The very mention of the Brahma Sutras in the Gita means that the Gita was composed after them.
This was the end of the Vedic Era – VEDANT (Vedas + Anta means end).
“Vedic rites are meant for those who are lost in ignorance and desire. The aspirants for salvation should renounce the performances of rituals”.
- Dr R. Krishnan (Intr. P17).
There are 13 Upanishadas. The number is never changed. Yet they call the Gita as an Upanishad. If it was so, the number ought to have been changed to 14. Go on calling the Gita, as an Upanishad is to limit and malign the original unsectarian work to a cult. Or to say that it is chaurya karma – act of theft from Upanishads, what else it would be than buddhibheda, fraud cheat lie? Knowledge can never be the monopoly of few. Knowledge is ever evolving and ever growing.
Lord Krishna is said to be the incarnation of Lord Vishnu – the God of the Vedics, yet the very disciples if say that Lord Krisna had stolen the wisdom from Upanishadas, what to say of them? Were the sages wiser than the very incarnation of God?
Hetu madbhir viniscitaih: they too tried too reveal the Reality but never could reach unto it (XIII.4).
They could never reach unto the Truth. Neither their ways and means of rites, rituals and yadnyas or of svadhyaya - reciting of the Vedas, tapas- meditation, or danas – dakshina (gifts) could be of any worth to reveal them the Truth (XI.48 & 53).
Various Upanishads had controversies amongst them. To remove those and to bring uniformity, Brahma Sutras were constructed. The very mention of the Brahma Sutras in the Gita means that the Gita was composed after them.
This was the end of the Vedic Era – VEDANT (Vedas + Anta means end).
“Vedic rites are meant for those who are lost in ignorance and desire. The aspirants for salvation should renounce the performances of rituals”.
- Dr R. Krishnan (Intr. P17).
There are 13 Upanishadas. The number is never changed. Yet they call the Gita as an Upanishad. If it was so, the number ought to have been changed to 14. Go on calling the Gita, as an Upanishad is to limit and malign the original unsectarian work to a cult. Or to say that it is chaurya karma – act of theft from Upanishads, what else it would be than buddhibheda, fraud cheat lie? Knowledge can never be the monopoly of few. Knowledge is ever evolving and ever growing.
Lord Krishna is said to be the incarnation of Lord Vishnu – the God of the Vedics, yet the very disciples if say that Lord Krisna had stolen the wisdom from Upanishadas, what to say of them? Were the sages wiser than the very incarnation of God?
LIBERATION (MUKTI) in true sense
Gata sangasya muktasya: Be free from the attachments of past
Dnyanvasthita chetasah: And get firmly founded in wisdom,
Yadnya acharatah karm: Every work done to perform Yadnya
Samagram praviliyate:Is dissolved entirely. (IV. 23.)
The Gita urges to be free from imageries of past (of God, soul, or armabandhas) and abandon totally the Yadnyas.
Dnyanvasthita chetasah: And get firmly founded in wisdom,
Yadnya acharatah karm: Every work done to perform Yadnya
Samagram praviliyate:Is dissolved entirely. (IV. 23.)
The Gita urges to be free from imageries of past (of God, soul, or armabandhas) and abandon totally the Yadnyas.
Dawn Of A New Era
The Era of the Gita is said to be the beginning of altogether a New Era from the traditional past. If it was the Vedic and Upanishdic doctrine why Saint Dnyandeva proclaims it as the dawn of New Era?
For any new era to arrive, at least interval of 4 to 5 hundred years is to be passed (Tilak). This period if we calculate after Brahma sutras formation, coincides with the period after Buddha as Dr. Radhakrishnan states its date of composition as 500 yrs B.C.
From the verse XIII. 4 it also becomes clear that the Vedas and the Upanishadas are not God made, as is always claimed. No history of man can be Divine. It is always man made.
“ After the decline of Buddhism in India, different sects arose, the chief being Advaita or non dualism “.
– Dr. Radhakrisnan (Intr. P 16)
For any new era to arrive, at least interval of 4 to 5 hundred years is to be passed (Tilak). This period if we calculate after Brahma sutras formation, coincides with the period after Buddha as Dr. Radhakrishnan states its date of composition as 500 yrs B.C.
From the verse XIII. 4 it also becomes clear that the Vedas and the Upanishadas are not God made, as is always claimed. No history of man can be Divine. It is always man made.
“ After the decline of Buddhism in India, different sects arose, the chief being Advaita or non dualism “.
– Dr. Radhakrisnan (Intr. P 16)
The Gita, in one verse.
Very famous verse it is. But only the first line is projected more often and the second one is skipped off conveniently (must be with purpose).
Karmanya eva adhikaras te - You have every right to act
Ma phaleshu kadachana - But no right to claim the fruits.
Ma karma phla hetur bhur - Let no fruits of action be your motive,
Ma te sango atsva akarmani - Neither let there be any attachment (of God or Soul) to inaction (of renunciation of work and world) (II.47)
Na aham vedair na tapasa - The Supreme of the Gita is not the Vedic God nor is reason of any attachment for inaction of austerity.He could never be realized by the Vedics, or by the Sankhyas, neither he can be realized by the Vedic rule of rites, rituals and yadnyas or by the severe austerities. Who the AHAM - Me - the Supreme of the Gita is discussed below. Attempts to show that he is nothing different than the God (of the Vedics) or an incarnation, is again buddibheda.
Prakriti svam avastabhya Visrjami punah punah - Nature alone creates and recreates the living kingdom and destroys it too.
Bhutagramam imam kritsnam avasm prakriter vasat - Prakriti – nature (and nether the God nor soul) controls the multiple beings but they are helpless.(IX.8)
Na cha mam tam karmanam, nibadhanti dhananjaya - This work is not binding to the Supreme
Udasina vad asinam asaktam tesu karmasu - The Supreme of the Gita is indifferent and unattached to those actions.
Prakriti is the inborn mental equipment.
Karmanya eva adhikaras te - You have every right to act
Ma phaleshu kadachana - But no right to claim the fruits.
Ma karma phla hetur bhur - Let no fruits of action be your motive,
Ma te sango atsva akarmani - Neither let there be any attachment (of God or Soul) to inaction (of renunciation of work and world) (II.47)
Na aham vedair na tapasa - The Supreme of the Gita is not the Vedic God nor is reason of any attachment for inaction of austerity.He could never be realized by the Vedics, or by the Sankhyas, neither he can be realized by the Vedic rule of rites, rituals and yadnyas or by the severe austerities. Who the AHAM - Me - the Supreme of the Gita is discussed below. Attempts to show that he is nothing different than the God (of the Vedics) or an incarnation, is again buddibheda.
Prakriti svam avastabhya Visrjami punah punah - Nature alone creates and recreates the living kingdom and destroys it too.
Bhutagramam imam kritsnam avasm prakriter vasat - Prakriti – nature (and nether the God nor soul) controls the multiple beings but they are helpless.(IX.8)
Na cha mam tam karmanam, nibadhanti dhananjaya - This work is not binding to the Supreme
Udasina vad asinam asaktam tesu karmasu - The Supreme of the Gita is indifferent and unattached to those actions.
Prakriti is the inborn mental equipment.
Buddhi intelligence makes the man to behave like human being with understanding and controlling impulsive behavior. If Buddhi is not used, the life will be aimless and devoid of intelligence and hardly there will be any difference between man and animal. If we overcome the impulsive behavior and act with sense of duty, we will not be the victims of natural instincts – prakriti. .
Action is the doer.Purushartha is to work - Release- Liberation. Inaction with attachments (sanga) and desire is slavery.
Action is the doer.Purushartha is to work - Release- Liberation. Inaction with attachments (sanga) and desire is slavery.
Supreme Of The Gita
For fulfillment of their purpose, the karmakandas – rites, rituals and yadnyas were performed by the Vedics to please the God and to get the rewards for their Kamya-Buddhi here or even after death in the form of heavens. After death also in the other world they wished to enjoy apsaras – beautiful dancers and sura. What else the sura can be than wine? The Gita advocates, not to do any work with desire for reward.
Path of Sannyas – a stain, an evil, klaibyam
With attachment of God, soul, or of karma-bandhas, they renounced the world and work and became idle and sloth to get liberated. They failed to understand that the inaction will never liberate them, but it will definitely put them in bondages. Both the paths (i) of karmakandas- rites of the Vedics and (ii) the path of the sannyas of the Sankhyas are rejected by the Gita.
Lokmanya Tilak wrote the book, ‘GITA- RAHASSYA’, only to proclaim that the Gita does not advocate the path of sannyas as was interpreted by Shankaracharya and was believed so for centuries after him. Tilak proclaims that the Gita advocates the path of Karma - Yoga alone and not of sannyas.
According to the Vyas Gita - Arjuna had decided to renounce the work and the world and be a sannyasi instead of enjoying delights, smeared with blood. The Lord declares his intention of renouncing the work and world (path of sannyas) as kashmal – evil; as kutas – a stain – dejection of spirit, at the time of crisis. And calls the thought klaibyam -disgraceful and unmanly.
The Lord asks Arjuna further that he should cast away the faint heartedness (Kshudra hridaya daurbalyam) ( II.2 &3.)
Klaibyam: Yes, during the era of MahaBharat too one Narkasur had abducted 16ooo princesses. That means even 16ooo kings had gone unmanly and could not defend their daughters. There was no unity too. Lord Krisna liberated the princesses by killing the demon. To give them social status to all the abducted princesses, He married them. For this the Lord is worshiped till today. How far His teachings are followed by His disciples?
Avajananti mam mudha - The deluded despise me ( the Supreme ) by
Manusam tanu ashritam – Cladding him in human body,
Param bhavam ajananto – Not knowing the Higher nature of the
Mama bhuta maheshvaram – Supreme, that He is the Lord above all.
To say that Lord Krisna is an incarnation of God in the form of human being and he has recited the Gita is nothing but ignorance.
Moghasha moghakarmano moghadnyano vicetasah – Such deceptive natured people who try to clad the Supreme in human body
Raksasim asurim chai eva prakritim mohinim sritah - Their aspirations are vain. They are demonic. Their knowledge is vain, their actions are vain and they are devoid of judgment.,
Mohini Prakriti - They are victims of deceitful nature and disregard the underlying Truth. They disregard the underlying reality out of deceitful nature.
Rakshsim – They indulge in acts of cruelty and perform pashu yadnyas and narmedh yadnya, burning them live in the sacred fire to passify the lust of the tongue.
Asurim – They possess the qualities of desire, ambition, greed, e.t.c.
(IX. 11&12).
Path of Sannyas – a stain, an evil, klaibyam
With attachment of God, soul, or of karma-bandhas, they renounced the world and work and became idle and sloth to get liberated. They failed to understand that the inaction will never liberate them, but it will definitely put them in bondages. Both the paths (i) of karmakandas- rites of the Vedics and (ii) the path of the sannyas of the Sankhyas are rejected by the Gita.
Lokmanya Tilak wrote the book, ‘GITA- RAHASSYA’, only to proclaim that the Gita does not advocate the path of sannyas as was interpreted by Shankaracharya and was believed so for centuries after him. Tilak proclaims that the Gita advocates the path of Karma - Yoga alone and not of sannyas.
According to the Vyas Gita - Arjuna had decided to renounce the work and the world and be a sannyasi instead of enjoying delights, smeared with blood. The Lord declares his intention of renouncing the work and world (path of sannyas) as kashmal – evil; as kutas – a stain – dejection of spirit, at the time of crisis. And calls the thought klaibyam -disgraceful and unmanly.
The Lord asks Arjuna further that he should cast away the faint heartedness (Kshudra hridaya daurbalyam) ( II.2 &3.)
Klaibyam: Yes, during the era of MahaBharat too one Narkasur had abducted 16ooo princesses. That means even 16ooo kings had gone unmanly and could not defend their daughters. There was no unity too. Lord Krisna liberated the princesses by killing the demon. To give them social status to all the abducted princesses, He married them. For this the Lord is worshiped till today. How far His teachings are followed by His disciples?
Avajananti mam mudha - The deluded despise me ( the Supreme ) by
Manusam tanu ashritam – Cladding him in human body,
Param bhavam ajananto – Not knowing the Higher nature of the
Mama bhuta maheshvaram – Supreme, that He is the Lord above all.
To say that Lord Krisna is an incarnation of God in the form of human being and he has recited the Gita is nothing but ignorance.
Moghasha moghakarmano moghadnyano vicetasah – Such deceptive natured people who try to clad the Supreme in human body
Raksasim asurim chai eva prakritim mohinim sritah - Their aspirations are vain. They are demonic. Their knowledge is vain, their actions are vain and they are devoid of judgment.,
Mohini Prakriti - They are victims of deceitful nature and disregard the underlying Truth. They disregard the underlying reality out of deceitful nature.
Rakshsim – They indulge in acts of cruelty and perform pashu yadnyas and narmedh yadnya, burning them live in the sacred fire to passify the lust of the tongue.
Asurim – They possess the qualities of desire, ambition, greed, e.t.c.
(IX. 11&12).
Dharma sammudha cheetah(Folly due to impact of the religions of dualism)
Arjuna’s mind was clouded and confused and his intelligence was bewildered due to the influence of the religions prevalent till then, mostly the Sankhya doctrine and the Vedic text. Arjuna does seek enlightenment for (dharma–adharma) - righteousness and evil, knowledge and ignorance, action and inaction. He seeks illumination from the teacher on all these but does not ask for any metaphysic.
The teacher explains him first the wisdom of Sankhyas in the verses 11 to 38. And later on the Kamya-Buddhi of the Vedics asking to cast away both in chapter II which is said to be the foundation of the Gita.
Sankhya Wisdom
The verse no. 23 of chapter II - Nai enam chindanti shastrani is the Sankhya theory of soul and not of the Gita. Though almost all the authors, even of repute, proclaim it as the say of the Gita. To say that the Gita agrees to the theory of Soul of the Sankhyas is again misguiding the people. It is corruption, perversion and distortion of the reality. The Gita denies the Sankhya Soul.
Ascharyavat pashyati kaschid enam : Some look upon the Soul as marvel,
Ascharyavad vadati tathai eva cha anyah : Some speak of Him as a marvel,
Ascharyavach chai enam anyah srunoti : Or hear Him with marvel.
Shruta apya enam veda na chai eva kaschit : Though None has known Him – the Soul so far.(II.29)
The teacher proclaims that the Soul was understood by no one even though the imagery was up held as an Ultimate Reality.
Ascharyavat pashyati kaschid enam : Some look upon the Soul as marvel,
Ascharyavad vadati tathai eva cha anyah : Some speak of Him as a marvel,
Ascharyavach chai enam anyah srunoti : Or hear Him with marvel.
Shruta apya enam veda na chai eva kaschit : Though None has known Him – the Soul so far.(II.29)
The teacher proclaims that the Soul was understood by no one even though the imagery was up held as an Ultimate Reality.
Abandon the concept of the Sankhyas
Esa te abhihita samkhye : So far the wisdom of Sankhya doctrine is explained.
Buddhir yoge tv imam shrunu: Now listen to the wisdom of Buddhi - Yoga,
Buddhya yukto yaya parth – if you use of buddhi- intelligence instead of following whims of others, and you will,
Karmabandham prahssyasi- Cast away the Sankhya doctrine of soul and its bondages of past many births. (II.39)
Sankhya theory is said to be the yoga of knowledge. The Gita urges to cast away this doctrine by using intelligence. Use buddhi – intelligence a little, and you will thrash the imageries. Buddhi – intelligence alone is giver of knowledge. Was intelligence – Buddhi not used by the Sankhyas to attain knowledge? And if not can the concept be called as the Yoga of Knowledge?
Buddhir yoge tv imam shrunu: Now listen to the wisdom of Buddhi - Yoga,
Buddhya yukto yaya parth – if you use of buddhi- intelligence instead of following whims of others, and you will,
Karmabandham prahssyasi- Cast away the Sankhya doctrine of soul and its bondages of past many births. (II.39)
Sankhya theory is said to be the yoga of knowledge. The Gita urges to cast away this doctrine by using intelligence. Use buddhi – intelligence a little, and you will thrash the imageries. Buddhi – intelligence alone is giver of knowledge. Was intelligence – Buddhi not used by the Sankhyas to attain knowledge? And if not can the concept be called as the Yoga of Knowledge?
The Light Within Us (The Supreme)
The Gita gives the definition of knowledge and explains how it can be attained in the following verse very vividly.
According to the Gita, Buddhi-Yoga is concentration of buddhi, or understanding. It alone can recognize and discriminate between right and evil. The mind should be guided by intelligence and never by senses. Liberation is achieved only when intelligence is used to differentiate right from evil. Buddhi is neither the soul nor the God. It is the driver of the chariot of the body. It alone can control the senses and enables the mind to know, think and behave (act) in right (samyak) way.
Jyotshyam Api Taj Jotis Tamasah Param Uchyate
Supreme of all is the Light of lights that destroys the tama – darkness of ignorance and is beyond the darkness. What else it can be than the flame of Knowledge? (Na hi dnyanena sadrusham pavtram iha vidyate). Supreme is Knowledge alone.
Dnyanam dneyam dnyangamyam hridi sarvssya dhishtitam (XIII.17).
Dnyan – knowledge : Alone be seated in every heart (instead of God or soul).
Knowledge – Is that is dneyam – that can be understood by every individual easily and it is sopare - that can be attained in stages. (And never in an instance and all of a sudden like that of dualists). It can never be the whims of few.
And Knowledge is dnyan–gamyam – that can be attained through knowledge alone (and never by inaction of severe austerity or rites and rituals. (If they claim of being Sarvadnya what else it can be than buddhibheda, fraud cheat and lie?).
Dadami atmabhavastho dnyanadipena bhasvata
The Gita does not make any distinction between the knower of the body – field and the Supreme Lord. He is knowledge alone (Dnyan – Deepu - X. 10. 11.)
Ya evam vetti purusham - the Purush, - the Knower and the
Prakritim cha gunaih saha –Prakriti - the nature with modes
Sarvathai vartamano ape - Are one and that is your present
Na sa bhuyo abhijiyate - He is not born again. (XIII. 23).
The Gita rejects the concept of soul, God and Re-Birth. Dyan is knowledge, attained by the use of intelligence and that can overpower the impulses and also can mold the nature.Vidnyan is Logical Knowledge.
According to the Gita, Buddhi-Yoga is concentration of buddhi, or understanding. It alone can recognize and discriminate between right and evil. The mind should be guided by intelligence and never by senses. Liberation is achieved only when intelligence is used to differentiate right from evil. Buddhi is neither the soul nor the God. It is the driver of the chariot of the body. It alone can control the senses and enables the mind to know, think and behave (act) in right (samyak) way.
Jyotshyam Api Taj Jotis Tamasah Param Uchyate
Supreme of all is the Light of lights that destroys the tama – darkness of ignorance and is beyond the darkness. What else it can be than the flame of Knowledge? (Na hi dnyanena sadrusham pavtram iha vidyate). Supreme is Knowledge alone.
Dnyanam dneyam dnyangamyam hridi sarvssya dhishtitam (XIII.17).
Dnyan – knowledge : Alone be seated in every heart (instead of God or soul).
Knowledge – Is that is dneyam – that can be understood by every individual easily and it is sopare - that can be attained in stages. (And never in an instance and all of a sudden like that of dualists). It can never be the whims of few.
And Knowledge is dnyan–gamyam – that can be attained through knowledge alone (and never by inaction of severe austerity or rites and rituals. (If they claim of being Sarvadnya what else it can be than buddhibheda, fraud cheat and lie?).
Dadami atmabhavastho dnyanadipena bhasvata
The Gita does not make any distinction between the knower of the body – field and the Supreme Lord. He is knowledge alone (Dnyan – Deepu - X. 10. 11.)
Ya evam vetti purusham - the Purush, - the Knower and the
Prakritim cha gunaih saha –Prakriti - the nature with modes
Sarvathai vartamano ape - Are one and that is your present
Na sa bhuyo abhijiyate - He is not born again. (XIII. 23).
The Gita rejects the concept of soul, God and Re-Birth. Dyan is knowledge, attained by the use of intelligence and that can overpower the impulses and also can mold the nature.Vidnyan is Logical Knowledge.
WISDOM OF THE VEDAS
A quote from Dr. Radhakrisnan (of Cp. Manduka Up. I, 2,10).
These fools, who believe that only the performance of Sacrificial ritual (Ishtapurti) is meritorious and nothing else is meritorious come back to mortal world ( P117 of ‘The Bhagvadgita’ ) .
Inference – Upanishadas too proclaimed the Yadnyas as the act of folly.
They had gone fools. They were confused. They claimed that there was nothing else than the Vedas, and they had gone kamatmana – possessed with intense desire and passion, and for bhogaishvryaprasaktana , for fulfillment they performed various Yadnyas and rites and rituals. They had gone unstable at mind. (II . 41, 42, 43. 44.)
Samadhau – is to be stable at mind (and not to get buried under the ground to reach unto God. The God of theirs was in waters, in earth and in fire, in plants and in trees and in all the beings. And in obeisance went on burning whatever came to their hands. (Dravya yadnyas, pashu yadnyas or even narmedha yadnyas they performed. They burnt woods and the land was barren. They burnt grains and oils that was produced by the masses though the majority was hungry and necked, they burnt hundreds of thousands of animals and even the human beings in the sacred fire just to pacify the lust of tongue. They also sacrificed their sense organs like nose, ears or eyes and even cut the throat of their own in ofference).
The Gita gives the mandate,
Traigunya vishaya veda Nistrigunyo bhava Arjuna - Be free from the three fold modes - the subject matter of the Vedas.
Be Nirdvando – free from the dualism of the vedics or of Sankhyas
Be nitya satvastho – be always peaceful at mind,
Niryogkshema - Be fixed in purity by not caring for acquisition and preservation of material things.
Be ATMVAN - Be possessed with self respect and self confidence that was lacking due to total dependence on God or break of karma bandhas (fate).Depend on self only. You are your own swami – ruler and none else. Neither the God nor the karmabandhas rule you (II. 45).
Shreyan dravya mayad yadnya dnyan yadnya param tapa
Sarvam karma akhilam parth dnyane parisamapyate (IV. 33)
Dnyan Yadnya - Devotion to knowledge is far superior to performance of thousands of yadnyas. Action is that only that without any exception culminates in wisdom .Will Lord Krishna ask Pandavas to perform Rajasuya yadnaya after their victory, if the Lord had recited the Gita and given this message?
· Vedic sacrifices were performed with the desire to acquire material rewards. Their material yadnyas are proclaimed by the Gita as inaction, and far inferior to Dnyan Yadnya (devotion to attain knowledge).
· Yadnyas, if they do not culminate in wisdom, they are of no worth.
· Vedas teach us to work with desire to get heavens in reward.
· Whereas Buddhir–yoga of the Gita leads us to RELEASE.
· The Gita asks us to renounce every selfish desire and work.
· The Gita wants that whole life be treated as sacrifice.
· Offerance should be of true devotion to the Supreme (that is Knowledge). The reward, should be of PERFECTION.
“The way to the Highest is not by the way of subtle metaphysic or complicated rituals.
“Heavenly enjoyment after death cannot be regarded as highest goal”.
“The teacher urges that the Vedic path is a snare to be avoided by the aspirants after the highest.”
- Quotes from Dr. Radhakrisnan – Chapter IX.
Yavan artha udapane sarvtah samplutodake - When it is flooded all over a pond will be of no use.
Tavan sarvshu vedeshu brahmanassya vijanatah (II. 46) - So also, the Vedas will be no more than a pond of stale and stagnant water to the Brahmin who understands rightly. Real Brahmin will be he who abandons the Vedas.
When whole atmosphere is electrified, a true Brahmin will never return to the Vedas. For the illumined Brahmin, rituals and yadnyas will be of no worth.
Purvabhyasena tenai eva hriyate hy avas api sah - One is irresistibly dragged by the ancient traditional practices.
Jidnyasur api yogasya shabdbrama ati vartate (VI. 44) - But seeker of knowledge goes beyond the rule of the Vedas and Upanishadas (and still to claim that the Gita too is an Upanishad or has stolen knowledge from the Upnishadas, what else it can be other than perversion of reality, misguiding and misleading buddhi-bheda)?
Shabda Brahma ativartate : He who attains the wisdom of the Supreme (Knowledge) passes beyond the range of the Vedas and Upanishadas.
- Dr. R. Krisnan (P. 121 of The Bhagvad Geeta II.46 & IV. 44)
So also one who attains the wisdom shall pass beyond the imageries of Ishvar and Atma of the dualism of past. Nothing is more sacred than the Knowledge on this earth. (Nahi dnyanena sadrusham pavitram iha vidyate)
Knowledge – Wisdom is beyond Ishvar that is Parmeshvar. Knowledge is beyond the soul that is Paramatma. Because of knowledge – wisdom alone, we can know or speak of the imageries of God or soul.
In short the Gita urges -
· To abandon the dualism of the Vedas, and Upanishadas, and go beyond their rule and cast away the Sankhya concept of soul and karma-bandhas.
· To go beyond the imagery of God and soul.
· To abandon the rites, rituals, and Yadnyas and also austerity which had resulted in inaction, degradation and degeneration and the culture had reached to the verge of perish.
· The Gita urges to use buddhi - intelligence and work with no desire for reward.
· The sole source of confusion - bewilderment of intelligence was the Vedas and Upanishadas. (Shruti viprati panna).
· Attempts are going on to adjunct the Gita with the Vedas and Upanishadas and call the three as Prasthan Trayee (Three Pillars) of Hinduism. What else it can be than to white wash the Gita with sampradayikta – make it secterian though the scholars agree that the original treatise was unsecterian. Especially when the Gita gives the mandate to go beyond the Vedas and Upanishadas and proclaims that the sole cause of bewilderment of intelligence was the Vedas, that resulted in utmost degradation, and degeneration.
· The dualistic religions had gone full of superstition, primitive and dark.
· Superstition was removed by rejecting the imageries; the Gita. Primitive state was put up on the right track of wisdom to progress.
· Dark of the ignorance was electrified by the message of the Gita of right knowledge, right thinking and right behaviour. (By urging to caste away the inaction or evil actions and to adopt Karma-Yoga.)
· According to the Gita, he alone is the real Brahmin who will never return to the pond of stale and stagnant knowledge of the Vedas (II.46 & VI.44.)
Samam sarva bhuteshu tishthantam parameshvaram ( XIII . 7)
Paramesvar of the Gita, is beyond the Ishvar – God of the Vedics. Where Equality dwells, is the abode of The Supreme. (The Supreme can never be there). He is Knowledge alone where discrimination and partiality was the practice.
Param + Atma - (paramatma) of the Gita is beyond the soul of Sankhyas. Beyond the darkness of ignorance and is abiding equally in all the beings. The Knowledge remains forever and never perishes. Wisdom will make one to think, and behave rightly (Samyak).
These fools, who believe that only the performance of Sacrificial ritual (Ishtapurti) is meritorious and nothing else is meritorious come back to mortal world ( P117 of ‘The Bhagvadgita’ ) .
Inference – Upanishadas too proclaimed the Yadnyas as the act of folly.
They had gone fools. They were confused. They claimed that there was nothing else than the Vedas, and they had gone kamatmana – possessed with intense desire and passion, and for bhogaishvryaprasaktana , for fulfillment they performed various Yadnyas and rites and rituals. They had gone unstable at mind. (II . 41, 42, 43. 44.)
Samadhau – is to be stable at mind (and not to get buried under the ground to reach unto God. The God of theirs was in waters, in earth and in fire, in plants and in trees and in all the beings. And in obeisance went on burning whatever came to their hands. (Dravya yadnyas, pashu yadnyas or even narmedha yadnyas they performed. They burnt woods and the land was barren. They burnt grains and oils that was produced by the masses though the majority was hungry and necked, they burnt hundreds of thousands of animals and even the human beings in the sacred fire just to pacify the lust of tongue. They also sacrificed their sense organs like nose, ears or eyes and even cut the throat of their own in ofference).
The Gita gives the mandate,
Traigunya vishaya veda Nistrigunyo bhava Arjuna - Be free from the three fold modes - the subject matter of the Vedas.
Be Nirdvando – free from the dualism of the vedics or of Sankhyas
Be nitya satvastho – be always peaceful at mind,
Niryogkshema - Be fixed in purity by not caring for acquisition and preservation of material things.
Be ATMVAN - Be possessed with self respect and self confidence that was lacking due to total dependence on God or break of karma bandhas (fate).Depend on self only. You are your own swami – ruler and none else. Neither the God nor the karmabandhas rule you (II. 45).
Shreyan dravya mayad yadnya dnyan yadnya param tapa
Sarvam karma akhilam parth dnyane parisamapyate (IV. 33)
Dnyan Yadnya - Devotion to knowledge is far superior to performance of thousands of yadnyas. Action is that only that without any exception culminates in wisdom .Will Lord Krishna ask Pandavas to perform Rajasuya yadnaya after their victory, if the Lord had recited the Gita and given this message?
· Vedic sacrifices were performed with the desire to acquire material rewards. Their material yadnyas are proclaimed by the Gita as inaction, and far inferior to Dnyan Yadnya (devotion to attain knowledge).
· Yadnyas, if they do not culminate in wisdom, they are of no worth.
· Vedas teach us to work with desire to get heavens in reward.
· Whereas Buddhir–yoga of the Gita leads us to RELEASE.
· The Gita asks us to renounce every selfish desire and work.
· The Gita wants that whole life be treated as sacrifice.
· Offerance should be of true devotion to the Supreme (that is Knowledge). The reward, should be of PERFECTION.
“The way to the Highest is not by the way of subtle metaphysic or complicated rituals.
“Heavenly enjoyment after death cannot be regarded as highest goal”.
“The teacher urges that the Vedic path is a snare to be avoided by the aspirants after the highest.”
- Quotes from Dr. Radhakrisnan – Chapter IX.
Yavan artha udapane sarvtah samplutodake - When it is flooded all over a pond will be of no use.
Tavan sarvshu vedeshu brahmanassya vijanatah (II. 46) - So also, the Vedas will be no more than a pond of stale and stagnant water to the Brahmin who understands rightly. Real Brahmin will be he who abandons the Vedas.
When whole atmosphere is electrified, a true Brahmin will never return to the Vedas. For the illumined Brahmin, rituals and yadnyas will be of no worth.
Purvabhyasena tenai eva hriyate hy avas api sah - One is irresistibly dragged by the ancient traditional practices.
Jidnyasur api yogasya shabdbrama ati vartate (VI. 44) - But seeker of knowledge goes beyond the rule of the Vedas and Upanishadas (and still to claim that the Gita too is an Upanishad or has stolen knowledge from the Upnishadas, what else it can be other than perversion of reality, misguiding and misleading buddhi-bheda)?
Shabda Brahma ativartate : He who attains the wisdom of the Supreme (Knowledge) passes beyond the range of the Vedas and Upanishadas.
- Dr. R. Krisnan (P. 121 of The Bhagvad Geeta II.46 & IV. 44)
So also one who attains the wisdom shall pass beyond the imageries of Ishvar and Atma of the dualism of past. Nothing is more sacred than the Knowledge on this earth. (Nahi dnyanena sadrusham pavitram iha vidyate)
Knowledge – Wisdom is beyond Ishvar that is Parmeshvar. Knowledge is beyond the soul that is Paramatma. Because of knowledge – wisdom alone, we can know or speak of the imageries of God or soul.
In short the Gita urges -
· To abandon the dualism of the Vedas, and Upanishadas, and go beyond their rule and cast away the Sankhya concept of soul and karma-bandhas.
· To go beyond the imagery of God and soul.
· To abandon the rites, rituals, and Yadnyas and also austerity which had resulted in inaction, degradation and degeneration and the culture had reached to the verge of perish.
· The Gita urges to use buddhi - intelligence and work with no desire for reward.
· The sole source of confusion - bewilderment of intelligence was the Vedas and Upanishadas. (Shruti viprati panna).
· Attempts are going on to adjunct the Gita with the Vedas and Upanishadas and call the three as Prasthan Trayee (Three Pillars) of Hinduism. What else it can be than to white wash the Gita with sampradayikta – make it secterian though the scholars agree that the original treatise was unsecterian. Especially when the Gita gives the mandate to go beyond the Vedas and Upanishadas and proclaims that the sole cause of bewilderment of intelligence was the Vedas, that resulted in utmost degradation, and degeneration.
· The dualistic religions had gone full of superstition, primitive and dark.
· Superstition was removed by rejecting the imageries; the Gita. Primitive state was put up on the right track of wisdom to progress.
· Dark of the ignorance was electrified by the message of the Gita of right knowledge, right thinking and right behaviour. (By urging to caste away the inaction or evil actions and to adopt Karma-Yoga.)
· According to the Gita, he alone is the real Brahmin who will never return to the pond of stale and stagnant knowledge of the Vedas (II.46 & VI.44.)
Samam sarva bhuteshu tishthantam parameshvaram ( XIII . 7)
Paramesvar of the Gita, is beyond the Ishvar – God of the Vedics. Where Equality dwells, is the abode of The Supreme. (The Supreme can never be there). He is Knowledge alone where discrimination and partiality was the practice.
Param + Atma - (paramatma) of the Gita is beyond the soul of Sankhyas. Beyond the darkness of ignorance and is abiding equally in all the beings. The Knowledge remains forever and never perishes. Wisdom will make one to think, and behave rightly (Samyak).
Karm-Yoga Of The Gita
Buddhi yukto jaha tiha – Get established in buddhi - intelligence alone,
Ubhe sukrita dushkrite - cast away the notion of sin and merit (Papa- punya).
Tasmad yogassya yujyasva - And you strive for yoga alone,
Yogah karmasu kaushalam –Yoga is nothing else than to go on doing your work – duty with skill by making use of intelligence with the purpose of attaining perfection. To work with intelligence will make you skillful and skill will enable you to attain perfection. (II.50)
To work with selfishness will bring you evil. Karma yoga asks you to work without selfish desire or imagery of papa- punya.
Yogastha kuru karmani – Get established in intelligence and work,
Sangam tyaktva dhananjaya – Sacrificing attachments of imageries;
Sidha sidhayoh samo bhutva – Be even minded in success or failure.
Samatvam Yoga Uchyate - EQALITY alone is the highest type of Yoga.
Abandon the concept of bonding of action using your intelligence. Seek the refuge in intelligence and be free from desire. Far inferior is to work with desire for fruits. (II. 48 & 49).
Ubhe sukrita dushkrite - cast away the notion of sin and merit (Papa- punya).
Tasmad yogassya yujyasva - And you strive for yoga alone,
Yogah karmasu kaushalam –Yoga is nothing else than to go on doing your work – duty with skill by making use of intelligence with the purpose of attaining perfection. To work with intelligence will make you skillful and skill will enable you to attain perfection. (II.50)
To work with selfishness will bring you evil. Karma yoga asks you to work without selfish desire or imagery of papa- punya.
Yogastha kuru karmani – Get established in intelligence and work,
Sangam tyaktva dhananjaya – Sacrificing attachments of imageries;
Sidha sidhayoh samo bhutva – Be even minded in success or failure.
Samatvam Yoga Uchyate - EQALITY alone is the highest type of Yoga.
Abandon the concept of bonding of action using your intelligence. Seek the refuge in intelligence and be free from desire. Far inferior is to work with desire for fruits. (II. 48 & 49).
ADVAIT - NON DUALISM
Kshetraksetrana samyoga tad viddhi bharatarsabha : Whatever is born, may be moving or unmoving, know that it is sprung through the union of Prakriti – ( field- body-nature ) and Purusha (the knower). They are not two as dualism believes. They are one – that is the non dualism (Advaita) of the Gita.(XIII. 26).
“In the Gita, no distinction is made between the knower of the field and the Supreme Lord”.
- Dr. R. Krishnan (Page 309 of ‘The Bhagvad Geeta’)
Kshetram kshtri tatha kristanam prakashyanti bharata : The Knower of the Field alone (and not the soul nor God) illumines the whole field (XIII.33).
Prakritim purusham chai eva viddhy anadi ubhav api : Prakriti – nature and Purush - the knower are both beginingless.
Vikaramsh cha gunamsh api eva viddhi prakritisambhavan (XIII.19) - One must know also that the forms and modes are born of Prakrit.(They are created by the nature and not by the celestial creator)
· Purusha of the Gita is not the soul of the Sankhyas. He is wisdom alone
· He is kshetrdnya-knower( Knowledge) present in every field. He is He who says this is my body.
· The Gita does not look upon Prakriti (body) and Purush (knower) as two looks upon them both as one part of the living being.
· According to the Gita, knower alone is the Supreme. (This was the liberation from total dependence on God of the Vedics, or karma-bandhas – fate of the Sankhyas).
Prakritichi Mula (Dn.)
Kshetra kshtradnyor evam antaram dnyan chakshusha
Bhuta prakriti moksham cha ye vidur yanti te param (XIII.34)
Those who perceive by their eye of wisdom - Dnyan chakshu, to distinguish the field – body and Purush - the knower – inner Self and also to know that the deliverance of the beings – bhutaprakritimokshamcha is from the Prakriti (and not from God- the Creator), only they can reach unto Supreme – reach un to highest status.
Inference: Reality (the Highest) can be reached only through the Eye of Wisdom – dnyan chakshu and by no other means.
The teacher gives understanding that even if one thinks in the light of Sankhya theory, soul is invulnerable, no one can slain it. Then why to grieve on anyone’s death?
All were there, they are there at present, they will be there forever, if you take the soul for granted as immortal. (Compound of Self according to the dualists is soul as immortal and + body as mortal.) No body can kill anybody. Then why to fear of committing the sin?
Death is certain. One is to die some day or the other. The soul would enter another body. It is just like changing the worn out garments by new ones. There is no sin in fighting for the right cause. One must do his duty. Even if one believe the Sankhya concept. Message is to fight.
ADHI BHUTA AGHAVE HE AVIDYECENI PALAVE (Dn.)
“Imagery of the Creator is the product of ignorance”.
“In the Gita, no distinction is made between the knower of the field and the Supreme Lord”.
- Dr. R. Krishnan (Page 309 of ‘The Bhagvad Geeta’)
Kshetram kshtri tatha kristanam prakashyanti bharata : The Knower of the Field alone (and not the soul nor God) illumines the whole field (XIII.33).
Prakritim purusham chai eva viddhy anadi ubhav api : Prakriti – nature and Purush - the knower are both beginingless.
Vikaramsh cha gunamsh api eva viddhi prakritisambhavan (XIII.19) - One must know also that the forms and modes are born of Prakrit.(They are created by the nature and not by the celestial creator)
· Purusha of the Gita is not the soul of the Sankhyas. He is wisdom alone
· He is kshetrdnya-knower( Knowledge) present in every field. He is He who says this is my body.
· The Gita does not look upon Prakriti (body) and Purush (knower) as two looks upon them both as one part of the living being.
· According to the Gita, knower alone is the Supreme. (This was the liberation from total dependence on God of the Vedics, or karma-bandhas – fate of the Sankhyas).
Prakritichi Mula (Dn.)
Kshetra kshtradnyor evam antaram dnyan chakshusha
Bhuta prakriti moksham cha ye vidur yanti te param (XIII.34)
Those who perceive by their eye of wisdom - Dnyan chakshu, to distinguish the field – body and Purush - the knower – inner Self and also to know that the deliverance of the beings – bhutaprakritimokshamcha is from the Prakriti (and not from God- the Creator), only they can reach unto Supreme – reach un to highest status.
Inference: Reality (the Highest) can be reached only through the Eye of Wisdom – dnyan chakshu and by no other means.
The teacher gives understanding that even if one thinks in the light of Sankhya theory, soul is invulnerable, no one can slain it. Then why to grieve on anyone’s death?
All were there, they are there at present, they will be there forever, if you take the soul for granted as immortal. (Compound of Self according to the dualists is soul as immortal and + body as mortal.) No body can kill anybody. Then why to fear of committing the sin?
Death is certain. One is to die some day or the other. The soul would enter another body. It is just like changing the worn out garments by new ones. There is no sin in fighting for the right cause. One must do his duty. Even if one believe the Sankhya concept. Message is to fight.
ADHI BHUTA AGHAVE HE AVIDYECENI PALAVE (Dn.)
“Imagery of the Creator is the product of ignorance”.
What volumes may not be able to explain is explained in this one line of Dnyaneshvari of the Great saint of Maharashtra who was the first to write the commentary of the Gita in vernacular for which he was tortured a great deal at the hands of the custodians of religion.
Ishvar Sarva Bhutanam Hriddeshe arjuna tishtaie - In every heart God – Isvar was established deeply.
Bhramyans sarva Bhutani Yantra rudhani mayaya - And the whole world was deluded and bewildered.
Illusion (MAYA) is said to be the source of delusion - moha, that made them to rotate round and round as if they were mounted on a machine. Adnyana – Sammoha it was. (XVIII.61)
MAYA - Imagery that results in bewilderment. - Bhram.
Inference: The Imagery of God is rejected by the Gita.
Ishvar Sarva Bhutanam Hriddeshe arjuna tishtaie - In every heart God – Isvar was established deeply.
Bhramyans sarva Bhutani Yantra rudhani mayaya - And the whole world was deluded and bewildered.
Illusion (MAYA) is said to be the source of delusion - moha, that made them to rotate round and round as if they were mounted on a machine. Adnyana – Sammoha it was. (XVIII.61)
MAYA - Imagery that results in bewilderment. - Bhram.
Inference: The Imagery of God is rejected by the Gita.
The Purpose of the Gita
The end of the Gita if we study a little, the purpose with which it was recited, will be very clear. The Teacher asks Arjuna,
Kaschid etach shrunu parth - So far you have heard the discourse , O’ Arjuana,
Tavai ekagrena chetasa - very intently and with fullest concentration.
Kaschid Adnyana Sammoha - and the teacher hopes that the distraction of Arjuna’s thought caused by ignorance (of past impact)
Pranastas te dhananjaya – is dispelled. (XVIII.72).
Arjuna replies,
Nasto Moha smritir labdha. – Moha – the delusion which was caused by the Vedic influence is destroyed,
Tatprasadan maya achyuta – as a result of Thy Grace;
Sthita asmi gatasandeha - Now I stand with all my doubts (due to impact of past) dispelled,
Karishye vachanam tava - and I shall act according to Thy advice. (XVIII. 73.)
Smritir labdha (Shruti viprati panna te). – The sole cause of adnyan sammoha - bewilderment of intelligence was the Vedic texts.
Na cha mam tani karmani nibadhanti dhananjaya,
Udasinavad asinam asaktam tesu karmasu. (IX.9)
Neither any work puts the Supreme in bonding nor he does any thing for others. He is unattached and indifferent to any actions.
The Supreme according to the Gita does not control the creation or dissolution. It works no doubt as spirit and guide. (A lamp burns but does not ask any one to work nor is concerned with what they do. It just shines).
To sum up, A few verses from Saint Dnyanadeva;
Yaya Jane Yaccha Che O : Oh’! Awaken from the hypnosis of imageries of ages. Let there be the curiosity to know.
Buddhi hi Kalpane chi Zopa hi Nayee : Use your Buddhi- intelligence always. Use of intelligence will not allow you to indulge in imageries and get deluded again.
Tari Ata Dvaita Svapna whave – Let Dvaita – dualism be a dream Dreams can never be the reality. (by walking in the dream for miles, one does not get pain). Glory to Aryans came only because of their intelligence.
Tethe chi Nidrechi Vat Mode – End of deep slumber of ages will be the twist to the Era (IX. 94. 95)
Nikhala Udbodhachi Apana pe Ghade - The dawn of New Era it will be, of right understanding, and realization of reality. The spring of pure and sacred knowledge has arrived for your rescue in the form of the Gita. (IX.96)
You michi ase avadhari - I am my own master, I am my support
Kari na karavi – Neither the God, nor the fate rule me in any form. They do not do anything for me nor they can make me to do anything.
Atindriya pari bhogavin – The source of unrestrained, unmanly and spiritless behavior is illusion of God and soul and dependence on fate.
Indriya devoni kavad – Keep your senses and mind open, and let pure knowledge enter in you.
Hridaya bhogi - Let you heart throb a little for all others. (IX.135)
Atmadnyan - For those so called adhyatmis - spiritualist, God or karmabandhas of past births (fate) did every thing for them. The Gita calls this Adnyan – Sammoha – delusion out of ignorance.
Pari mriga jalache ni ulhas – Dnyandeva calls it to run after mirage.
Dnyan – Vidnyan should now replace the imageries of God or soul, is the mandate of the Gita. (Dnyanam dnyangamyam hridi sarvassya dhishtitam - XIII. 17.)
Lord mahavira’s observation was,
Adhyasatmani sarva bhava bhavanam shuddha
Sarvatrapya nivarito gatabhaya svairam pashu kreedati.
In the name spiritualism – adhyatma, theyhad gone unrestrained like animals. The Gita too says nothing different. They had gone unmanly (klaibyam), weak and meek. They were possessed with intense desire and passions. If their desires were not fulfilled, they got wrathful.
Krodhat bhavati sammoha – Out of rage they got bewildered, which
Sammohat smriti vibhramah – Resulted in perversion of memory; Smriti bhramsha buddhi nasho – That caused destruction of intelligence.;
Buddhinashat pranashyati – Destruction of buddhi resulted in perish. (II.63).
Dnyan – Vidnyan of the Gita gives right of knowing and understanding and that makes the mind to control the senses. One can then differentiate between right and wrong. If intelligence is obscured the man will be ruined. Right understanding will inculcate right spirit and evil of ignorance will come to an end.
Prakriti chi mula – Creation and destruction of the living kingdom is totally a natural phenomena.
Kim karma kim akarme iti - What is action and what is inaction,
Kavayo apya atra mohitah -The custodians - the so called men of wisdom, failed miserably to differentiate right from wrong or evil, out of bewilderment (moha).
Tat te karma pravakshami –To teach them the Right (Samyak) action,
Yaj dnyatva mokshyase ashubhat – So that they shalt be liberated from evil. (IV. 15)
Whether the Gita was recited for asking Arjuna to fight may be a matter of argument. But the Gita is recited for those custodians who had gone corrupt and were indulging in evil actions out of moha - bewilderment because of their ignorance. To illumine them and to show them the Right Path, to liberate them (Mokshya - mukti) from Evil actions and ignorance (of the so called men of great learning), the Gita was sung, cannot be questioned.
BUDDHIBHEDA (Of multitudes )
Na buddhi bhedam janayeda adnyanam karmasanginam - The first warning the Gita gives to those so called people of wisdom - the custodians, that they should stop buddhibheda - misleading and misguiding majority of people who were illiterate, by saying
Yadnyarthat karmano annyatra loko ayam karmabandhanah – That every work other than performance of Yadnyas - sacrifices would put them in bondages of work.
Tadarthamkarma kauntya muktasangah samachara - Know that every work done by being free from any attachments is the real sacrifice. The yadnya – the Fire worship was being performed with desire to get ewards. The Gita declares them as evil acts.
Josayet sarva karmani vidvan yukta samacha - Enlightened will be those who shall work with those shramiks - men attached to action, shoulder to shoulder instead of calling them and their work as low. The wise people should inspire them and guide them all to work with intelligence. (III. 9 & 26).
Few quotes from Dr. Radhakrisnan (from The Bhagvadgeeta)
“It is not surprising that the religion is full of superstition dark and primitive“. P143.
“Bhakti – Those who give up their duties and simply proclaim the name of the lord, Krishna, Krishna, are verily the enemies of the lord and sinners” (Intro. P65.)
“The way to the highest is not the way of subtle metaphysics or complicated ritual”. (P. 249).
Karmajam buddhiyukta hi – Man of wisdom if uses intelligence, Phalam tyaktva manisinah - Shall renounce, asakti- desire for fruits and will no more indulge in subtle metaphysics or rituals and yadnyas.
Janma bandha vinir muktah – Will be freed from bonds of birth,
Padam gacchanty anamayam – And will reach to sorrowless state.
Yadnyarthat karmano annyatra loko ayam karmabandhanah – That every work other than performance of Yadnyas - sacrifices would put them in bondages of work.
Tadarthamkarma kauntya muktasangah samachara - Know that every work done by being free from any attachments is the real sacrifice. The yadnya – the Fire worship was being performed with desire to get ewards. The Gita declares them as evil acts.
Josayet sarva karmani vidvan yukta samacha - Enlightened will be those who shall work with those shramiks - men attached to action, shoulder to shoulder instead of calling them and their work as low. The wise people should inspire them and guide them all to work with intelligence. (III. 9 & 26).
Few quotes from Dr. Radhakrisnan (from The Bhagvadgeeta)
“It is not surprising that the religion is full of superstition dark and primitive“. P143.
“Bhakti – Those who give up their duties and simply proclaim the name of the lord, Krishna, Krishna, are verily the enemies of the lord and sinners” (Intro. P65.)
“The way to the highest is not the way of subtle metaphysics or complicated ritual”. (P. 249).
Karmajam buddhiyukta hi – Man of wisdom if uses intelligence, Phalam tyaktva manisinah - Shall renounce, asakti- desire for fruits and will no more indulge in subtle metaphysics or rituals and yadnyas.
Janma bandha vinir muktah – Will be freed from bonds of birth,
Padam gacchanty anamayam – And will reach to sorrowless state.
NON- VIOLENCE & THE GITA.
Ahimsa satyam akrodhas Tyagah shantir apaisunam
Daya bhuteshu aloluptvam mardavam hrir achapalam (XVI.2)
Non – Violence, Truth, freedom from wrath, sacrifice (of desire and imageries) tranquility, compassion to living beings, gentleness, modesty, steadiness, and freedom from covetousness, should be the qualities of the human race. (Will the Lord give the message of Non- Violence, on the battlefield and especially to Arjuna who was being advised to fight the battle.
Daya bhuteshu aloluptvam mardavam hrir achapalam (XVI.2)
Non – Violence, Truth, freedom from wrath, sacrifice (of desire and imageries) tranquility, compassion to living beings, gentleness, modesty, steadiness, and freedom from covetousness, should be the qualities of the human race. (Will the Lord give the message of Non- Violence, on the battlefield and especially to Arjuna who was being advised to fight the battle.
Real Sage - YOGI in true sense ,
Vidya vinaya sampanne - learned but humble will look upon
Brahmane gavi hastini - A Brahmin, a cow or an elephant,
Shuni chai eva svapake cha – Or even a dog or outcaste, with equal eye.
Panditah samadrshinah - He alone will be a real wise. (V.18)
The Gita treats every being as equal; may he be a Brahmin or a cow, they are not to be worshipped nor an out caste or a dog be burnt in the fire worship.
Chhinna dvaidha yatat manah sarva bhuta hite ratah (V.25) - Whose dualism (dvaita) is cut asunder and rejoice in well being of all the creature, will be real holy men and their all sins will be destroyed.
Moksha – Mukti – Liberation
Yatendriya manobuddhi munir moksha parayana
Vigateccha bhayakrodho yada mukta eva saha. (V.28).
This message is for those sages intent on Moksha - Liberation. They under went rigid discipline. They sat at one place shutting their senses, and vision fixed in the vaccum. Their moksha was to be attained in the other world – after death.
Even for trifle reasons, or if desire was not fulfilled, they got wrathful and cursed and wished ill of others. They were never free from impulsive behavior. Jamadagni was bubbling and boiling with anger. He asked his son Parshuram to cut the throat of his wife and within a moment, without any thought Parshuram killed his mother. This very Parshuram wiped out the warrior race 21 times out of hatred for the Kshatriyas, to take revenge. The very Parshuram too is called an incarnation of God Vishnu.
Because they sat for a long time at one place without food and water, they went in hypoglycemia. They saw stars glittering before them with flashes of bright light to which they called Divine Light. They also felt like blowing of several crackers in their heads; but to them it was Divine sound. Their illusions became their Ultimate Reality (Anubhuti). They had lost the power of reasoning and inquiry.
Vigateccha bhaya krodho yah sada mukta
Vidya vinaya sampanne - learned but humble will look upon
Brahmane gavi hastini - A Brahmin, a cow or an elephant,
Shuni chai eva svapake cha – Or even a dog or outcaste, with equal eye.
Panditah samadrshinah - He alone will be a real wise. (V.18)
The Gita treats every being as equal; may he be a Brahmin or a cow, they are not to be worshipped nor an out caste or a dog be burnt in the fire worship.
Chhinna dvaidha yatat manah sarva bhuta hite ratah (V.25) - Whose dualism (dvaita) is cut asunder and rejoice in well being of all the creature, will be real holy men and their all sins will be destroyed.
Moksha – Mukti – Liberation
Yatendriya manobuddhi munir moksha parayana
Vigateccha bhayakrodho yada mukta eva saha. (V.28).
This message is for those sages intent on Moksha - Liberation. They under went rigid discipline. They sat at one place shutting their senses, and vision fixed in the vaccum. Their moksha was to be attained in the other world – after death.
Even for trifle reasons, or if desire was not fulfilled, they got wrathful and cursed and wished ill of others. They were never free from impulsive behavior. Jamadagni was bubbling and boiling with anger. He asked his son Parshuram to cut the throat of his wife and within a moment, without any thought Parshuram killed his mother. This very Parshuram wiped out the warrior race 21 times out of hatred for the Kshatriyas, to take revenge. The very Parshuram too is called an incarnation of God Vishnu.
Because they sat for a long time at one place without food and water, they went in hypoglycemia. They saw stars glittering before them with flashes of bright light to which they called Divine Light. They also felt like blowing of several crackers in their heads; but to them it was Divine sound. Their illusions became their Ultimate Reality (Anubhuti). They had lost the power of reasoning and inquiry.
Vigateccha bhaya krodho yah sada mukta
Liberation of the Gita : For such sages and for all seekers of Liberation the message of the Gita is, that if they cast away the desire , fear, and wrath of the past (Vigat) they are ever freed here, in this very world, in this very life. They need not wait for death to be free.
Mam upetya tu kaunteya - The devotees of (Mam) - knowledge,
Punar janma na vidyate - They will not believe the concept of Re-Birth.
The Vedics, who had Faith in God and heavens are subject to rebirth (VII.16).
Theme of the Gita : Ultimately the Gita urges
Mam upetya tu kaunteya - The devotees of (Mam) - knowledge,
Punar janma na vidyate - They will not believe the concept of Re-Birth.
The Vedics, who had Faith in God and heavens are subject to rebirth (VII.16).
Theme of the Gita : Ultimately the Gita urges
Sarva dharman parityajya: Abandon all those religions of dualism, a
Mam ekam sharanam vraja : Take the shelter of Me-Knowledge alone;
Aham tva sarva papebhyo : Knowledge – (Aham )will release you
Mokshya ishyami ma shucha : From all sins and Liberate from evils.
Dharma -Scholars of repute, even of modern age, interpret dharma here as not religion but as duty. And say, “Abandoning all duties, first live”.
Where as Saint Dnyandeva’s comment on this verse is,
Svarga narka suchak adnyan vyale dharmaika : Religions which preach to believe in the imageries of heaven and hell are all born of Ignorance.
Will the Lord (if had recited the Gita to Arjuna) ask Arjuna to abandon his duty? How paradoxical indeed!
Mam ekam sharanam vraja : Take the shelter of Me-Knowledge alone;
Aham tva sarva papebhyo : Knowledge – (Aham )will release you
Mokshya ishyami ma shucha : From all sins and Liberate from evils.
Dharma -Scholars of repute, even of modern age, interpret dharma here as not religion but as duty. And say, “Abandoning all duties, first live”.
Where as Saint Dnyandeva’s comment on this verse is,
Svarga narka suchak adnyan vyale dharmaika : Religions which preach to believe in the imageries of heaven and hell are all born of Ignorance.
Will the Lord (if had recited the Gita to Arjuna) ask Arjuna to abandon his duty? How paradoxical indeed!
