The gitopadesha

This supreme knowledge was first revealed to Vivasvan, who in turn revealed it to Manu and, in turn, to Ikshvaku. Over time, this was lost and had to be retold again and again. The Mundaka Upanishat says, this brahma vidya was instructed to Atharvana, the first-born, the brain-child of the Creator Brahma,

Om || BrahmAdEvAnAm prathamah sambhabhuva |

      vishvasyakartA bhuvanasya goptA sa brahmavidyAm |

      sarvavidyApratishtAm AtharvAya jyEshtaputrAya prAha ||

   (Gopatha Brahmana of Atharva Veda, Mundakopanishad1.1)

     Accordingly, this supreme knowledge- ‘para-vidya’, the Veda, was revealed to Atharvan, the first born of the thought-force, may be, the brain-child, chittavrutti, of the Creator Brahma. If this Veda is revealed knowledge straight from the Creator, the spoken words of Bhagavan Sri Krishna must precede the Veda. In fact, the Veda is preceded by Srividya and the Gitopadesha. In Srividya, the knowledge is supreme and only knowledge exists and nothing but knowledge. This is also called chit, Consciousness. Here Consciousness is nothing but the unborn, eternal, immortal Bhagavan Sri Krishna and none else! The spoken words of the Lord that starts as ‘Bhagavan Uvacha’ is the reverberating sound, the waves of vital-breath that begins with a at the navel,joined by u at the heart level and m at the throat (sound box) to emerge as the aum (Om) out of the mouth. This in a way is the essence of the Veda, the power of creation, sustenance and dissolution. Thus, the Veda has its beginning here in the a u and m that form the first syllable of the Rk, Yajus and Saman. The deity of knowledge is Saraswati, the power of creation of the Creator Brahma. She, the deity Saraswati is the Mother, matrika.

  Ultimately, “Everything is jnyan, chit, Consciousness, brahman.” Sarvam khaluvidam brahmn |GITOPADESHA 

   Bhagavan Sri Krishna, seated in the hearts of jivarashi, as also, every atom and cells, andanda and pindanda of this creation is none other than the omniscient, omnipotent, omnipresent, self effulgent ‘tyat’, ‘That’, Parabrahman. In scientific parlance, He is the ‘God-particle’, the Einstein-Bose condensate, the nucleotide, the neutrinos, the fermion (the Energy particle, spirit) that issues forth mass to bosons and thereby creates ‘matter’ of the universe. “At the time of the creation the Lord spreads out individual nets in various ways and then at the time of the cosmic dissolution withdraws them into the great prakriti.” Again, the all-pervading Deity creates the aggregates of body and senses, mind, buddhi and ahankar as both individual and collective entities and acts as their controllers also, and thus exercises His overlordship. He is the supreme commander due to fear of whom the stars, planets, and satellites keep their tracks and move about Him.

   As the sun shines, illumining all the quarters-above, below and across, so also God, the Self-resplendent, adorable and non-dual, controls all objects, which themselves possess the nature of a cause. He, who is the cause of all and who enables all things to function according to their nature, who brings to maturity all that can be ripened, who, being non-dual, rules over the whole universe and engages the gunas in their respective functions. He is concealed in the Veda, the Upanishads, and all the secret parts of the Vedangas, upangas, etc. ‘Brahma knew Him who can be known only from the evidence of the Vedas’. The gods and seers of olden times who knew Him became ‘Brahman’ and attained Immortality. Endowed with the three gunas, the jiva performs action, seeking its fruit; and again, it reaps the fruit of what it has done. Assuming all forms and led by the three gunas, the jiva, ruler of the pranas, roams about following the three paths, according to its deeds.

    “Of the size of a thumb, but brilliant, like the sun, the jiva possesses both volition and egoism. It is endowed with the qualities of both buddhi and Atman. Therefore it is seen as another entity, inferior and small as the point of a goad.” [Yajur Veda, Shvetashvatara Upanishad, Part I, Chapter V, 1-8]