GITANUVACHAN - Part I

Question: In the hymn of meditation, the Gita has been addressed as 'Amba' (Mother). What is the inner meaning? Why has the Gita been compared to a Mother?

Answer: The Gita has been classified with the Upanishads. All Upanishads are part of Shruti. Shruti is the same as Goddess Vak as well as Saraswati. The Veda has addressed Goddess Saraswati as the Highest Mother (Ambitame), and has given an exquisite description of Her Maternal Form. With all these associations, Shruti is termed as Mother and so Gita is also Amba or Mother.

Question: What should be the real term? Srimad Bhagavatgito or Srimad Bhagavatgita? If it is the 'Divine Song of the Lord' it should be 'Gito' (Sung). Whatever is sung with a tune is 'Git' (Song), is not it? Then like the Sams of Samveda, is Gita also to be sung? …Why does Gita have such adjectives at the end of each chapter as Upanishad, Knowledge of Brahman and Yogashashtra?

Answer: The name is 'Srimad Bhagavatgita- an adjective to Upanishad. It is not plausible that the Lord was delivering the advice singing. Most probably He spoke in regular prose. The lyrical form was given when it was arranged the way we see it now. Gita is basically a scripture of Devotion. It can be proved even from the Vedas that the devotees used to worship their Lord by singing. Even in Gita, there is a mention of continuous chanting ( Ch. IX, Sl.14). The instructions of the Lord, after being arranged, probably got the form of a ballad, which was sung at that time. It was the devotees who used to sing. Gradually, an idea emerged that the slokas were sung by the Lord.

It is an old tradition to compose the spiritual instructions in form of a verse, and this practice continued right up to the middle ages. Hence it is neither surprising nor impossible that the Lord CAN deliver instructions in form of verse, but it is hard to visualize that Krishna and Arjuna were conversing in poetry in the disastrous battlefield of Kurukshetra.

Actually Gita is a part of History. Both Ramayana and Mahabharata are known as History. Itihasa (History) and Puranas together are considered as the Fifth Veda. Hence there should be no restrictions to consider some specific part of the Fifth Veda as Upanishad. In those days, a large part of the general mass followed the path of Devotion. To them the verbal words of Vasudeva is verily Veda, therefore Upanishad. And all Upanishads expound the study of Brahman. Therefore Gita is also a study of Brahman. Gita has not only given advice of the Reality, but has also given instructions of how to manifest that Reality in life by sadhana. Each and every system of sadhana is Yoga~ Gita expounds an idea like that. Hence each and every chapter of the Gita is a 'Yoga.' As a result, Gita is a scripture of Knowledge as well as of Yoga.

Question: During the great battle of Kurukshetra, Sri Krishna advised Gita to Arjuna before the war started. The need was to inspire Arjuna to rise up to his natural Dharma and to fight against the Asuric forces of the Kauravas. Is it not so? Were the Eighteen Chapters delivered holding off the battle? The background of Gita was the great Battle, is it not so? According to many the great battle is not historical and there are many who put importance on Gita only as a spiritual exposition. What are the hidden mysteries?

Answer: I do not see any valid reason for promoting the opinion that the battle of Kurukshetra was not historical. It is true that 'India did not produce a Herodotus or a Thucydides. Therefore everything about her past is nothing but imagination- even the Western Scholars do not hold this opinion any more.

Sri Krishna is an historical figure; the time of the great battle has been identified in Mahabharata itself and lot of research has been carried on to identify the exact date. Perhaps this battle took place around 1400 B.C.

For those who want to bring down the Vedic Era, with some selfish motivation, might have some disadvantage with this timing, but their denial is gradually getting feebler and feebler.

The illusion of Arjuna and the removal of that illusion by Sri Krishna- are natural incidents. It is hard to say if Gita, as we find today, has been in the same form from the very beginning. That is why Mr. Otto is searching for the 'Original Gita'.

That the message of Gita is original, even if the language is not, can be proved with references from Chandogya Upanishad. To accept the whole life as Yagna and to be desireless- these two are the basic principles of Gita. The way work, Knowledge and Devotion have been synthesized in Gita is unique in the spiritual history of India. This could not have happened without the influence of a Great and Unique Personality. It can be observed too that in depicting the Personality of Sri Krishna, the Itihasa and Puranas have everywhere followed a single basic structure of philosophy of life. So much cohesion can not be accidental. Therefore, there is can be no objection in the veracity of Sri Krishna and His dictum.

The Gita was delivered before the onset of the war; there is no question of stopping the battle there. There is nothing surprising in the fact that a great soul will bring back to senses a like minded relative with the help of a couple of hours' advice.

In addition, please note that there was a marked characteristic in writing History of this country. If there were any events in a human life that was an expression of Universal Truth, then the life and experience of that man was included as part of history. Elsewhere there was hardly anything other than the list of names according to the Genealogical table. This way Itihasa and Purana used to acquire the dignity of the Vedas by being carriers of mass education. I think the success of writing history lies in the art of presenting it as a guide to ideal life.

Gradually, events become just a pretext, expression of reality becomes the theme. The philosophers want to avoid that saying that the 'narration is the real meaning.' But that is wrong. The blazing Truth expresses itself through human life. On one side there is an event on the other a truth. The presentation of the Itihasa and Purana becomes successful when there is a balance between the two. And human life then exemplifies the Proposed Truth.

Question: In the mantra for meditation, Gita has been referred to as 'showering the nectar of Eternal Adwaitabad'. What is the hidden meaning?

Answer: In the introduction, the body and the conclusion of Gita, everywhere is the presentation of the Doctrine of Non-Dualism. At the very onset, Arjuna is faced with a very-well known problem-how to accept and adjust with the departure on near and dear ones? Sri Krishna solved the problem with the doctrine of Non-Dualism, saying, 'Know Him to be Eternal by whom all is pervaded.' Life and death are like bubbles rising and falling in the ocean of Consciousness. The bubbles die down but the ocean remains the same. If you can remain with the consciousness of ocean, death can not cause grief or distress.

From this we get the idea of ever lasting Self. In the middle, where He is introducing Himself, there too Sri Krishna expresses Himself as an All Pervading Supreme Reality- as Unmaifest Brahman- as Time- as Purusha manifested in myriads of Divine qualities- the Adorable Beloved Lord of our beings.

Furthermore, He added, no matter in whatever way one worships, it is the worship of that One and Only One. Here we get a hint of Monotheism.

He makes it very clear in the Eighteenth Chapter (conclusion). 'All instincts of life originate from the One Who is All Pervading. By worshipping Him with one's designated work, man attains salvation.' Again we are getting the application of Adwaita in life itself. The whole life is His worship (or Yagna whatever you call it). He is All Pervading; from Him bursts forth the joy of life.

This way at the beginning, in the middle and at the end, the Gita has given instructions of the same doctrine of Non-Dualism in the form of All Pervading Reality.

Clouds send forth showers. This Dark Cloud is also sending us showers- showers of the Nectar of Immortality. The Cloud is Dark because He is Beyond the effulgence of the white rays of the Sun~ He is that Supreme Blue Black in Whose unfathomable depth life and death both get lost. The showers of Immortality from this Cloud brings healing balm to the life scorched by the blazing flame of the three Gunas- and barren life begets lush foliage.

Patanjali has termed the 'Perfect Yoga' as the Cloud of Dharma, meaning that the one stationed in that Yoga is always being bathed by the shower of Dharma, which is beyond the mundane world. The same idea is echoed here too.

All the excerpts (other than the first one) are from an upcoming book by Sri Anirvan, translated by Kalyani Bose and published by Morning Light Press. morninglight press.com

Question: What is the purport of the arrangement of Chapters from the Vishad to the Moksha Yoga?

Answer: In the Gita, Sri Krishna is gradually revealing Himself in the consciousness of Arjuna. That is why it is wise to keep the context in mind while discussing Gita.

In Vishad Yoga, the manifested self ( Jiva) is desirous of knowledge. He is facing the greatest problem in life- the mystery of death. The question, how to overcome death has dramatically appeared.

In the Second Chapter we get the full answer to that from the philosophical aspect of Self. Both dissolution in Brahman ( Brahma Nirvana) and existence in Brahman( Brahmisthiti) have been expounded here. This is the core chapter of the Gita. The other chapters are expansion of the same thought.

The Third Chapter gives the clues of Karma Yoga as conclusion to the Second Chapter.

The Fourth Chapter synthesizes Work and Knowledge. Incidentally the theory of Avtarhood has been mentioned. This is important. whatever has been given as hint, will be expressed in details in the Ninth Chapter.

The Fifth chapter gives the hint that Karma Yoga and Jnana Yoga eventually culminate in Bhakti or Devotion.

The Sixth Chapter gives practical instructions on Yoga.

This far is the First Shatka. Its main subject is Self Knowledge, because one can not become Brahman without knowing oneself. Sri Krishna has said very little about Brahman or of Gor so far. The main point is Samkhya or the Yoga of Knowledge- that too not without Work. One may achieve success by following this path only. So answers to Arjuna's quest might have ended here.

But it did not. Without being asked any question, out of His pwn Grace, He is about to shower the Knowledge about Himself in the Totality in the Seventh Chapter. To Know Him after knowing the Self~ Sadhana is going deeper. To know oneself is Jnana, to know Him is Vijnana. Seventh Chapter is the introduction to that.

To know Him one has to know the mystery of the universe. There are seven great mysteries. The Eighth Chapter deals with them. Particularly one has to know the mystery of Death and that has been discussed well in here. This has to be noted that death is not extinction of a lamp~ it is dissolution in Him.

The Ninth Chapter is the most important one. Once I know all the mysteries of life and death, and of the universe, I wll know who is the One in Form. What is the True Self of this incarnation in 'Human Form.' That Knowledge is the Highest Vijnana. He reveals Himself by bringing to light the Highest Secret (Raja Guhya) in Arjuna's consciousness. We have to understand that after this, each and every word of the Gita is a grand revelation by the Lord Incarnate.

To make that understanding more vivid is the Bibhuti Yoga of the tenth Chapter. The hint is to see Him manifested everywhere. The concrete realization of that is in the vision of Universal Form in the Eleventh Chapter. But of course Arjuna saw the Universal Form as Time the Destroyer in the context of Kurukshetra. Vrindavan is understood here.

True Devotion is possible only by observing the Universe in Him and by realizing the Highest in a human form. This Devotion comes from the fullness of Self Knowledge. The Second Shatka is complete with the Twelfth Chapter. With that comes the completion of knowing oneself as well as knowing the Supreme Self.

Here too, is the end of all questions. But His Grace is again showering the Universal Knowledge, and again even without being asked. Remember, though, that the basis of this Knowledge is the Universal Vision. The Sadhaka is established in Cosmic Consciousness. From that level he is seeing Prakriti and Purusha, the Three Gunas, the Three Sraddhas, the play of the Devas and Asuras, the diversities of the Universe (Chapter Eighteen) and all other. The Central point of all that is the Reality of Purushottama (Chapter Fifteen).

By and large, this is the meaning of the arrangement of the Chapters in the Gita.

Question: There are three shataka (group of six) in the Gita, Work, Devotion and Knowledge. Many say that Gita is the scripture of Bhakti, some say of Knowledge and others say of Work. Is not Gita a synthesis of different ways? Where is the beginning and where is the end of Gita, in Knowledge, Devotion or Work?

Answer: Verily, Gita is the scripture of synthesis and from this aspect Gita has no equal among spiritual scriptures. It is a matter of abject sorrow that even in three thousand years we could not apply the teachings of Gita in our practical life. The whole life is a Yagna or a Yoga- that is the ultimate announcement of Gita. Even from the ancient times, Yagna was termed as Karma, meaning whatever one does, should have a sense of sacrifice or offering towards the gods. And that is both real Work as well as Yagna. According to the language of the Gita, where there is no sense of sacrifice, no presence of divinity, no sign of upliftment of human consciousness, there work is nothing but misguided actions.

A doctrine like Renunciation of all Action and the ensuing result of Knowledge was very much prevalent during the time of Gita. Sri Krishna did not pay any heed to that. Again He has openly attacked the ceremonial rituals aiming at the worldly enjoyment and wealth in the name of Yagna. According to Him performing all work with a firm footing in Yoga is the basic aim and leads to the eventual perfection of life.

Life starts with work. The teachings of Gita also starts at Kurukshetra (Field of Work) at the onset of a dire activity. Work has to be performed according to whatever has been allotted to each one of us. But work is to be done without any expectation of results and with equality to success and failure. Knowledge will emerge from this It will be clear that whatever is to happen is happening due to the determinism of Nature. There is no way to avoid that nor is there any point in being involved in that. Once this discernment dawns, mind becomes peaceful, it gets easier to enjoy without attachment or aversion and work with detachment and a feeling of non- doership.

This way knowledge comes after work. With knowledge consciousness expands. We understand that it is the Divine Guidance that is at the root of all natural motivation of work and eventually consider ourselves as Divine instruments. He is the Player and I am His Flute- this feeling is very conducive to the ultimate Devotion. Like this all work culminate from action to knowledge and ultimately attainment of perfection comes from doing all work with devotion and a sense of offering. This is the Living Philosophy of the Gita

Question: What is the implication of the word 'Karpanyadosho' in the Seventh Sloka of Chapter Two of Gita? Hasn't the word 'Kripana' used in the Upanishad to identify those who leave the world without self realization? Why the word 'Prapanna' being used even after 'Sishya'? Is it natural with human beings to go through the confusion about Dharma that Arjuna went through? Does a time come to every man when he can not choose his own good? Could Arjuna not have received the direction from the Divine Who resides in every soul? I find the 'Guruvada' as the foundation of Gita to start with.

Answer: The word 'Kripana' comes from the root verb, 'krip'~ and from that comes 'Karpanya.' The ancient meaning of this root is 'to lament'. One who laments is a 'Kripana'~ he is overwhelmed with sorrow, so lamentation is also 'Karpanya.' That word connotes misery too. The Gita says, 'Kripana Falahetava' (Ch.2, Sl. 49), meaning whoever considers results as the cause or initiator of work, is a 'kripan'.~ he is lacking in understanding. Grief and illusion torment and eventually completely engulf mind. These two are actions of Rajas and Tamas. As a result, our natural state of understanding gets crippled and can not blossom in its own dignity. This mastery of grief and illusion over our normal self has been termed here as 'Karpanyadosho.'

One who is ready to follow the instructions, is a 'Sishya', that is, fit to be instructed. Basically, a 'Sishys' is 'Videheya'~ a follower of discipline. ' I follow orders without question', can be done even being unattached. Subservience or surrender is much deeper in nature. Unless one can offer both heart and intellect, absolute Self-Surrender can not be achieved. Not all disciples have surrendered.

Delusion about Dharma is natural for a human being. The reality of Dharma is 'Hidden in the cave'. It is not easy to understand. That needs prolonged cultivation too. So everybody faces dilemma or delusion regarding Dharma, particularly, when the law of family or race ~ in other words~ the traditional social Dharma rises up against the Eternal Inner Dharma. At that point, only the direction of the Divine within can dispel all doubts and show us what is good and right. But that direction can be understood only with His Grace, only when He kindles the lamp of Intelligence in our hearts. Then there is no difference between Him and I.

The outer instruction is secondary . For people of lesser understanding that might be needed, but not for those with higher Intellect. In the words of Sri Ramakrishna, 'Then as if Someone tells from inside. 'this follows that~ and that''

Man is a social being. All of his character and samskara are fruits of his upbringing. Hence, immediately after birth, in whichever way does not matter, but he is under a teacher. Therefore, from one point of view, 'Guruvada' is a universal truth. But man learns from the outer instructions well as from inner inspiration. The mortal teacher outside and the Divine inside~ both are Gurus. Between them, the Divine inside is closer than the mortal teacher. He is verily the Sadguru. To invoke the Divine within the disciple, to teach the disciple to walk the path with His Light, is the duty of the teacher. Sri Krishna has done the same in Gita. After completing Eighteen Chapters, He has told Arjuna,

' Whatever I had to say, I have said. Now do whatever you want to do.' How many Gurus can say that now-a-days?

Question: What is the mystic interpretation of the 29th sloka of the Second chapter in the Gita? What is the meaning of the word, 'Ashcharya?' What is the reason for ~ 'Not known in sprite of having heard?' Does the word 'Ashcharya' occur in the Veda? If so, in what connection?

Answer: The word 'Ashcharya' does not occur in the Veda, not even in the ancient Upanishads. It has been used for the first time in the Kathopanishad. This particular sloka of the Gita is from there only. But Panini* has used an expression, 'Ashcharyamadbhute'. Therefore, the word is an ancient one. In the Vedas the word 'Adbhuta' meaning, 'something that never happened before' has been used in place of 'Ashcharya'

In the ancient Book of Rasa, two Rasas , according to two different sections of philosophy, are called the original Rasa. One is erotic or Shringar and the other is Adbhuta. In reality Adbhuta is the main Rasa. At the vision of the Supreme Reality human consciousness gets overwhelmed with amazement ~ as if gasping in the depth of the unfathomable ocean of Sacchidananda~ experiencing something that it had never experienced before. This feeling of Beyond is the real feelings of the mystics. Next comes the tremendous attraction towards the Beyond who is 'Ascharya' and 'Adbhuta'. That is the erotic or Shringar Rasa, which too is an original Rasa. In 'Adbhuta' is the merging of Self and in 'Shringar is the rejoice of Self. So, actually, as you see, the 'Adbhuta' Rasa is the original one.

To see Him and to hear Him~ 'Chakshah' and 'Shravah' of the Veda~ are the Supreme limits of Knowing. Again, it is but natural to develop an urge to express That, Whom we have come to know. Hence this Seeing, Hearing, Understanding and Expressing~ all are expressions of that 'Adbhuta' Rasa. After seeing-hearing-knowing Him, when a mystic talks about Him, people hear dumbfounded. But how many do really understand? That is why even the Veda has said, 'Whoever hears, hears in vain'~ man does not understand even after hearing. The fault lies with the impure mind~ and partly with the limitations of language. Surely, the Supreme Mystery can not be expressed in our day-to day language.

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The Famous Sanskrit Grammarian of circa 5th or 6th century B.C.