Arjuna requests his Charioteer Lord Shree Krishna, addressed here as Achyuta, to take the chariot to the centre stage of the Battlefield (Kurukshetra) so that he can have an idea about who all have assembled to fight the battle, and whom he should fight. (Ch.I. Verse 21). Many erudite scholars have gone deep into the words spoken by the Lord and have come out with many an intuitional, esoteric. secret, hidden in the words. One such work is of Yedatore Subbarayasharma; however, nothing much is known about him. His works (in Kannada) on Adhyatma Bharata, Bhagavata Antartha, Fundamental Principles of Bhagavad-Gita, and Ramayana giving the secret meanings of words are very scholarly and have deep implications. He has rendered the underlying principles of Bhagavad-Gita. Another scholarly work is, of course, of Paramahansa Yogananda. However, all these commentators forget the main thing- the spirit, soul. and the relation between the Atma and paramatma! These subtle aspects are the central the me of the Gita. Ultimately, the Lord wants the jiva to know its true nature and merge in its source! This ultimate truth is not forthcoming in the Texts we have in the market. The realization of the self, Atma jnyan, atmasakshatkara comes only to a few blessed ones and may be one in a trillion will ever get the brahmjnyan in 3000 years!.
In fact, there are more than 160 000 commentaries on the Gita and none of them is clear enough about the nature of the jivas, characters or actors that come in these epics. Most of the scholars forget the fact that these works (the Veda, the Brahmasutras, and 18 puranas,) are credited to one single author who is called Veda Vyasa, a pen name(!) of Sri Krishna whose surname is Dvaipayana, meaning an Island, thereby isolated or one (ekam) and having no second to Him (advitiyam) normally attributed to the Supreme Lord, Eko devah Narayanah. In fact, There is no such author as Badarayana or Veda Vyasa and the funniest part is that of Lord Ganapati, the Deity of Ganas who wards off all evils (vighnaadhipati) who takes the dictation from Vyasa; Ganapati is also the Deity of Knowledge (Vidya Devata). Even Shree Krishna is depicted as the son of Vasudeva-Devaki as if he stayed in Devaki's womb for nine months! Actually, Shree Krishna descends to earth as 'Light' when yogamaya slips off and escapes from Kamsa's hands! The Lord has explicitly made clear that He is neither born nor ever dies as Paramatman. He is undiminishing achyuta. He is the jivatman, antaryamin, achintyan, ananta,ajaata,aprameya, avyaya, agudaatmaka, nirmaya, nishkala, nirvikara, nirguna, and what not? However, he is depicted as the husband of Rukmini and seven other wives! These divine characters of deva loka are treated as if human beings of this mrutyuloka in almost all the published works as if they are born to human parents and all sorts of relationships such as brothers, sisters, cousins, sons (such as Pandu's although not born to him?) and Grandsire (Bhishma, a celibate?) or Teacher Drona (who had no parents at all?) etc. The names of Kouravas (a hundred one avagunas!) like Duryodhana, Dushyasana are all wonderful! these are characters depicting the nature of chittavrutti! Shree Krishna stands here as pure consciousness, Arjuna as the disturbed mind, and the Gitopadesha as a dialogue between the two.
The Pandavas are virtually the divine qualities of the jiva at the mahar level or anahata chakra. All the kuru, the blemished soul displaying the qualities of asuras, ari shadvargas- lobha, moha, krodha, mada, matsarya, etc. These are at the navel level (Manipura chakra) closely associated with the food one eats- tama, raja and the sattva, as also the karma kleshas brought forward by the jiva. Lord Shree Krishna presides over the mahar level/ anahata prajnya; and, on the other side (below) there is the Blind King Dhrutarashtra who helplessly looks on (at the mis deeds) of his children! The Pandavas are depicted as the five chakra, plexus of consciousness along the sushumna nadi, connected by the Prana shakti. These plexus of consciousness are practically like the gear system of a motor where the rpm increases leading to higher and higher energy inflow, thereby expanding the mind to cover the entire space of the cosmos thereby making the jiva a cosmic conscious one elevating it from the narrow individualized consciousness. The ultimate goal is to attain 'brahm jnyan', cosmic consciousness, samvit or 'samya-kprajnya' or Krishna prajnya and get relieved from the earthly existence once and for all!
The most significant part of the Gita is that Krishna clearly states that "no body, whether the Gods (Devata) or Rishis (tapojanah) can ever know Him either by deep penance, or study of scriptures; He is formless, nirakara parabrahman". Further, He goes on to say that these fools, (mudaah) make Me a child and put me in cradles and celebrate My birth Day (Krishna Janmashtami). They even celebrate My marriage and say, sankarshana, pradyumna, aniruddha are all my family people?" "I have made My Self clear that I am neither born, nor do i die"! They still write about "My last Days" depicting Me as an old man hit by an arrow and almost on the verge of death!? What can I say for this sort of foolishness?"
In fact, there are more than 160 000 commentaries on the Gita and none of them is clear enough about the nature of the jivas, characters or actors that come in these epics. Most of the scholars forget the fact that these works (the Veda, the Brahmasutras, and 18 puranas,) are credited to one single author who is called Veda Vyasa, a pen name(!) of Sri Krishna whose surname is Dvaipayana, meaning an Island, thereby isolated or one (ekam) and having no second to Him (advitiyam) normally attributed to the Supreme Lord, Eko devah Narayanah. In fact, There is no such author as Badarayana or Veda Vyasa and the funniest part is that of Lord Ganapati, the Deity of Ganas who wards off all evils (vighnaadhipati) who takes the dictation from Vyasa; Ganapati is also the Deity of Knowledge (Vidya Devata). Even Shree Krishna is depicted as the son of Vasudeva-Devaki as if he stayed in Devaki's womb for nine months! Actually, Shree Krishna descends to earth as 'Light' when yogamaya slips off and escapes from Kamsa's hands! The Lord has explicitly made clear that He is neither born nor ever dies as Paramatman. He is undiminishing achyuta. He is the jivatman, antaryamin, achintyan, ananta,ajaata,aprameya, avyaya, agudaatmaka, nirmaya, nishkala, nirvikara, nirguna, and what not? However, he is depicted as the husband of Rukmini and seven other wives! These divine characters of deva loka are treated as if human beings of this mrutyuloka in almost all the published works as if they are born to human parents and all sorts of relationships such as brothers, sisters, cousins, sons (such as Pandu's although not born to him?) and Grandsire (Bhishma, a celibate?) or Teacher Drona (who had no parents at all?) etc. The names of Kouravas (a hundred one avagunas!) like Duryodhana, Dushyasana are all wonderful! these are characters depicting the nature of chittavrutti! Shree Krishna stands here as pure consciousness, Arjuna as the disturbed mind, and the Gitopadesha as a dialogue between the two.
The Pandavas are virtually the divine qualities of the jiva at the mahar level or anahata chakra. All the kuru, the blemished soul displaying the qualities of asuras, ari shadvargas- lobha, moha, krodha, mada, matsarya, etc. These are at the navel level (Manipura chakra) closely associated with the food one eats- tama, raja and the sattva, as also the karma kleshas brought forward by the jiva. Lord Shree Krishna presides over the mahar level/ anahata prajnya; and, on the other side (below) there is the Blind King Dhrutarashtra who helplessly looks on (at the mis deeds) of his children! The Pandavas are depicted as the five chakra, plexus of consciousness along the sushumna nadi, connected by the Prana shakti. These plexus of consciousness are practically like the gear system of a motor where the rpm increases leading to higher and higher energy inflow, thereby expanding the mind to cover the entire space of the cosmos thereby making the jiva a cosmic conscious one elevating it from the narrow individualized consciousness. The ultimate goal is to attain 'brahm jnyan', cosmic consciousness, samvit or 'samya-kprajnya' or Krishna prajnya and get relieved from the earthly existence once and for all!
The most significant part of the Gita is that Krishna clearly states that "no body, whether the Gods (Devata) or Rishis (tapojanah) can ever know Him either by deep penance, or study of scriptures; He is formless, nirakara parabrahman". Further, He goes on to say that these fools, (mudaah) make Me a child and put me in cradles and celebrate My birth Day (Krishna Janmashtami). They even celebrate My marriage and say, sankarshana, pradyumna, aniruddha are all my family people?" "I have made My Self clear that I am neither born, nor do i die"! They still write about "My last Days" depicting Me as an old man hit by an arrow and almost on the verge of death!? What can I say for this sort of foolishness?"
But, then, what exactly is the real story/ history/ epic? May it be concluded that these works are just as works of literature- like the dramas of Shakespeare, or works of Kalidasa, Tulsidas, or some body like that? These secrets are slowly revealed here as we proceed with This Gitopadesha as a Yogashastra like that of Patanjali! It aims at oneness, samvit, unity consciousness- Atma eva brahma. Once the jiva attains to Krishnaprajnya, it will not come back to earth again! Maam upetya tu kounteya mokshyishyaami..... punarjanma na vidyate ||
Thus, the entire Gita is an instruction in Yoga sadhana to attain Brahmjnya on the lines of Patanjali yogashastra where Shree Krishna is the Yogacharyar. Ref. to Verse "praanapaanau samaukrutva (verse 27 of Ch.VI) and bhrumadhye praanamaveshya (Verse 10 of Ch.VIII).
Thus, the entire Gita is an instruction in Yoga sadhana to attain Brahmjnya on the lines of Patanjali yogashastra where Shree Krishna is the Yogacharyar. Ref. to Verse "praanapaanau samaukrutva (verse 27 of Ch.VI) and bhrumadhye praanamaveshya (Verse 10 of Ch.VIII).
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