The person seated in the chariot
is the embodied soul represented by Arjuna and the Charioteer is Shree Krishna
embodiment of pure Consciousness. He is Purushottama, Purnaprajnya, Paramatman-
‘The Supreme Soul’. The five Horses tied to the chariot are the five Senses.
The strings of desire, attachment, hope, ego, and fear tie the horses to the
chariot. Karma and destiny define the path
of journey. 
The Bhagavad- Gita is considered by almost all the
learned scholars as the greatest spiritual book the world has ever known.
Coming from the divine source, an intuitive knowledge, words spoken by the
Lord, Bhagavan Sri Krishna, it is the very essence of spiritual existence-
Advaiatamrutavarshini. Explained in a very clear and wonderful way the Supreme
Lord Krishna describes the path of self-realization (Atmasakshatkara) and the
exact process by which a human being can establish their eternal relationship
with God- yogamarga. In terms of pure, spiritual knowledge the Bhagavad-Gita is
unparallel. Its intrinsic beauty is that it reveals the Self. It has universal
appeal and the ideology applies to all human beings; it does not promote or
postulate any religious, sectarian ideology, or promote secular point of view.
It may be approached from the sanctified realms of all religions and is the
epitome of all spiritual teachings. The Bhagavad-Gita reveals the eternal
principles which are fundamental for spiritual life and allows one to perfectly
understand the esoteric truths proclaimed by all religious scriptures. Many
great thinkers such as Albert Einstein, Mahatma Gandhi and Albert Schweizer,
Annie Besant as well as spiritual teachers like Madhvacarya, Shankara, and
Ramanuja have given lucid commentaries after great contemplation. Many have
deliberated upon its essence such as karmayoga, bhaktiyoga, jnyanyoga, and
dhyan or Rajayoga and mokshayoga. It is an eternal science of “Flow of Consciousness”. The
primary purpose of the Bhagavad-Gita is to illuminate for all of humanity the
realization of the true nature of divinity; for the highest spiritual
conception and the greatest material perfection is to attain love of oneness,
unity consciousness- God!
Spoken by Lord Krishna, the Supreme
Personality of Godhead to His intimate disciple Arjuna, the Gita's seven hundred concise verses
provide a definitive guide to the science of self realization. No other
philosophical or religious work reveals, in such a lucid and profound way, the
nature of consciousness, the self, the universe and the Supreme- Parabrahmn.
gaNAnAm tvA gaNapatim havAmahE
kavim kavInAm upama shravastamam |
jyEShTrAjam brahmaNAm brahmaNaspata
a naH UtiBiH sIda sAdanam || (RV 2. 23. 1)
Shree
Krishna Dvaipayana, the Omniscient Shree Hari Narayana or Achyuta Badarayana,
known as ‘Veda Vyasa’; it is He who sits in the cavity of
the heart as antaryamin is seen here
with the Lord of the Universe Ganapati;
it is He who dwells in Muladhara plexus of Consciousness. The Rk Veda Samhita is actually a soliloquy.
It is, as if, a dialogue between pure Consciousness and the vibrating Mind and
moods. May be, Ganapati* as an elemental god is a myth indicating the transient
nature of existence. That way, the Revered Omniscient Sage Veda Vyasa**,
renowned author of the Brahmasutras, all the Puranas and the scriptures- shruti and smruti, is none other than
the Para Brahman from whom Consciousness
radiates as an eternal flow of sat-cit-anand. Sarvam khalvidam Brahma |
The Rk Veda Samhita locates Ganapatim at the Muladhara Plexus of
Consciousness and it is He who writes the Rks with his tooth (danta) in our heart. He is the Deity of
our Basal Plexus (muladhara prajnya) and it is He who wards off all evil and
keeps us in our senses.
gaNAnAm
tvA gaNapatim havAmahE…|
[* believed to be called Veda Vyasa after
classifying the Veda.
** Elemental God
made of clay, symbolic of transient nature, keen eyes, and sharp ears, complete
awareness, pure Consciousness according to
Puranas]. He indeed is the deity of Mooladhaara Prajnya, basal plexus of
Consciousness. It is He who maintains our balance while we walk on our two
legs!
“The human mind in its progress
marches from knowledge to knowledge, or it reviews, renews, and enlarges
previous Knowledge that has been obscured and overlaid, or it seizes on old
imperfect clues and is led by them to new discoveries.” Sri Aurobindo
“In response to our praise, O God of
strength, open for your singer who trembles with fervor a channel of inspiration,
a powerful thought such as you, O honorable, and all the Gods approve. From
you, O Agni, spring poetic wisdom, inspiration, and hymns most efficacious;
from you comes wealth adorned with heroes to the worshiper whose thought is
properly attuned! From you springs the horse who wins the prize, of
incomparable size and strength and spirit; from you, O Agni, god-sent wealth
for our joy, from you the swift charger, ranging afar. It is you, O
sweet-spoken Agni, the immortal, whom the god-loving seek first to win with
their prayers-- O you who remove far all hostility, unerring friend and master
of the home! Remove, as our helper, all poverty of thoughts; dispel all sorrow,
all evil intention. Be kind, O Agni, son of strength, at evening with him whose
salvation, as God, you provide!” [Rk Veda IV, 11, 1- 6] “Understanding is, verily, greater than
meditation.
“Understanding makes one understand the Rks, the Rk Veda, the Yajur
Veda, the Sama Veda, the Atharva Veda, the epics and the ancient lores as the
fifth- the Upanishads- Veda of the Vedas, the rules of sacrifices by which the
Manes are gratified, the science of numbers, the science of portents, the
science of time, logic, ethics, etymology, Brahma-vidya, the science of
elemental spirits, the science of weapons, astronomy, the science of serpents
and the fine arts; heaven, earth, air, water, fire, gods, men, cattle, birds,
herbs, trees; animals, together with worms, flies and ants; and also
righteousness and unrighteousness, the true and the false, the good and the
bad, the pleasant and the unpleasant, food and taste, this world and yonder
world.”
Meditate on understanding.
Narada said:
Venerable Sir, is there anything greater than understanding?
Of course
there is something greater than understanding.
Please tell that to me, venerable Sir.”
“He who
meditates on understanding as Brahman attains the worlds of understanding and
knowledge and can, of his own free will, reach as far as understanding reaches-
he who meditates on understanding as Brahman.” [Sama Veda, Chandogya Upanishad VII, –Understanding
as Brahman 1-2]
Om
|| BrahmAdEvAnAm prathamah sambhabhuva |
vishvasyakartA bhuvanasya goptA sa
brahmavidyAm |
sarvavidyApratishtAm AtharvAya
jyEshtaputrAya prAha ||
(Gopatha Brahmana of Atharva Veda, Mundakopanishad 1.1)
This supreme knowledge- paraavidya, the Veda was revealed to Atharvan,
the first born of the thought-force, chittavrutti,
of the Creator- Chaturmukha Brahma, as
stated above. It was stipulated that this Veda consisting of almost 100 000
verses were to be chanted daily before taking food. It was very difficult to
complete this ritual before taking food. So, Shree Krishna Dvaipayana, the one
unmanifest Narayana only ingeniously divided this voluminous mantras into four
parts- one of the Rks (mantra)- called Rk Veda, the second part consisting of
singing the praise of Gods- the Samans, the third one consisting of verses of
mantra for conducting rituals of yajnya, yaga, havan and homa. The last part
called the Atharvaveda is of social importance. Each section is to be recited
by persons well versed called the Hotr, the
Adhvaryu, the Rutvija, and Brahma,
simultaneously during the yajnyic rituals. Thus the nama Veda Vyasa.
Bhagavan Sri
Krishna, seated in the hearts of jivarashis, as also, every atom and cells of this creation is none other than the
omniscient, omnipotent, omnipresent self effulgent ‘tyat’ that Parabrahman.
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, both individual and collective
and their controllers also and thus exercises His overlordship.
As the sun shines,
illumining all the quarters-above, below and across-so also God,
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 Upanishads, the
secret part of the Vedas. 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 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, Svetasvatara Upanishad, Part I, Chapter V, 1-8]
Om || BrahmAdEvAnAm prathamah sambhabhuva |
vishvasyakartA bhuvanasya goptA sa brahmavidyAm
|
sarvavidyApratishtAm AtharvAya
jyEshtaputrAya prAha ||
(Gopatha
Brahmana of Atharva Veda, Mundakopanishad
1.1)
INTRODUCTION
The sum and substance, the GitaarthasAra is Attainment
(at-one-ment), samyak-prajnya (unity consciousness) in turIyAtIta state or atIndriya
a-prajnyA through practice of Yoga- sahaja siddhi yoga (SSY),
SrIchakrOupAsana, chakradhyana, kriyayoga, mantrajapa, dhyana, dhAraNa,
samAdhi, vipassana, Transcendental Meditation, ajapa-japa, or simply, sharaNAgatiM
(Total surrender) to Almighty.
A number of great
spiritual seekers have experienced the ‘truth’ in their exalted state of
samadhi and devised their own methods of yoga, too. They have established Ashrama and organize retreats promoting yoga meditation techniques.
The supreme Lord Shree Bhagavan Shree
Krishna says, “Arjuna, you are my dearsest and I shall reveal the secret of the
secrets (guhyatama guhya) jnyana vijnyana (the science of the eternal).
Thereby, He, the Lord reveals to us the sacred ‘atmajnyan’ through Arjuna. This rendering of the Gita as the first
ever Twenty-first century scientific exploration of the spoken words of the
Lord brings out the very spiritual essence. Here, the main theme is to resolve
conflicts and establish peace all over the world not through war but a
scientific analysis of the process of evolution (srushti prakriya), fulfillment
or moksha gati as the supreme goal of life taking recourse to selfless action
(nishkama karma), dhyana and realization of the Self (atmasakshatkara).
The specialty of this commentary is rendering the Gita in the light of
modern scientific research, especially in the field of particle physics, quantum
mechanics, quantum electrodynamics, the wave theory, DNA and RNA studies and researches
in human physiology, genetics, and recent studies in Brain, creation of the
Stars, galaxies, solar system and the earth and its diverse life-forms, etc. Most
of the existing commentaries take to the beaten track of the epics like ‘vishnu
puranas’, brahmanda purana, shiva purana, and Biblical studies when it comes to
the characters depicted here without bothering to know, or bring out, the real
nature of the subject. This defect has been remedied here. Like any
Shakespearean drama, the characters depicted are mythological and knows no
rationale. The very script writer is non-existent Ganapati, the Lord of
Impediments! The person who dictates the script is some ting called totality
veda vyasa meaning the radius and the circle (centre and the periphery
depicting totality, the wholeness of creation!). there is no such person as veda
vyasa since the real name is Sri Krishna and his last name is ‘dvaipayana’
(dvai payana- two rivers surrounding, meaning an island),this is phrase in Rk
Veda that refers to Vishnu, the one and only (ekam,adviteeyam), supreme Lord,
referring to Lord Vishnu or eko devah narayanah | Let us first remember that there are no
capital letters in samskruta bhasha and the meaning and purport are lost when
capital letters are used in transliterations.
This episode of Gitopadesham came as an adjunct to the epic Mahabharata.
The Bhagavad-Gita comes at the end of Bhishma parva along with
Vishnusahasranama and the credit goes to Shankaracharya for presenting these
two separately. It comes as an interlude while Vyasadeva (whoever it might be)
was dictating the script to Lord Vighneshvara, both of them are just a figment
of imagination! This portion of the ancient shrutivaakya had to be added here
since Vyasa ran out of material for dictation and Ganapati was to quit if there
was any delay in dictation. Moreover, is it not strange that the quill-pen
broke and Ganapati broke his tooth and started writing! (See picture).
These are bed-time stories for children and adults, too, take it seriously
and make a mountain of the mole. The central idea is to drive home the fact
that the human beings are to live and work with a single motive of attaining
fulfillment, Moksha. Purushartha sadhanam.
In fact Sri Ramakrishna says, parameshvara
darshanam eva purushartha sadhanam. Shree Krishna also says, “See my
cosmic form, Arjuna”! ‘pashya me yogamaishvaraam|(11.8)
God-visioning is the first step in spiritual development. Unless a human being
realizes this aspect, the whole life is a waste! Many people have said that
they have made a mess of their life and it is all a waste! Thus, the very gist
of the Gitopadesham is to have His darshan,
Cosmic form (vishva rupam), virat svarupam (macrocosmic form almost like the
Black Hole and the Big Bang) and realize the self.
There are innumerable signs and symbols, icons, images, models and esoteric
meanings of words and secret codes in the Gita that need proper interpretation
in the light of intuitonal knowledge, insight obtained from yogic trance. So
far very few have succeeded in this. Gangavatarana episode reveals how the
Consciousness descended to earth from the feet of Vishnu and Shiva received it
on his head due to severe penance of Bharata! This is pure consciousness that
the R. Ganga presents itslef in gross liquid form. Bhishma is the seventh child
(strata or layer of Consciousness) and the other six- sahasrar, ajnya, vishuddhi, anahata, manipura and the svadhishthana prajnya are left afloat down the flow of Consciousness (R. Ganga).
Only Bhishma, the icon of muladhara
prajnya of avidya remains (in us
all!).
Actually, there is nobody like the King Shantanu or a Lady personified River
called the Ganga! In the vocabulary of spiritual science, Shantanu is
Parabrahman and Ganga is the radiant energy, pure Consciousness, ‘cit’ manifest as chiti, chaitya, chetasa and chaitanya and other forms of energy. Chit is derived from the Lord’s ‘sat’, pure state shuddhavidya. The manifest form of Brahman, as Shree Krishna profess
here as nirakara parabrahman is the ‘sat’ from which manifest all forms of
energy- teja/agni/fire/akin to thermal, atomic, hydroelectric, and such
other power resources. For all practical purposes, Energy radiates from the Sun
as electromagnetic waves. Electricity and magnetism are inherent in all matter
and spirit. The radiant energy from the Sun pervades the entire universe and
beyond. All that is created on this earth is created, sustained, and dissolved
by the Sun and sunrays!
Actually, the radiation of this all-pervading energy is the ‘Ganga’
(citi) or pure Consciousness that issues forth different levels of
Consciousness in us. Symbolically, it is placed on shiva’s head. Shiva only is
the jiva is the fundamental principle. This reverberates in the Vibhutiyoga in
the Gita (Ch..X). It is taking its gross and grossier form as water vapour,
water, and ice in the three different states on the planet Earth. Thus, water
is the product of heat and has its source in the dvadasha Adityas, the Surya (Sun) and the Ghrunee
(Radiation/sunrays). Passing through space, in ‘svar’ (heaven), it is received
here on earth. This consciousness pervades all living and and non-living beings
as energy, force, buddhi (Intelligence), prana (life-force), vital breath, and individualized
consciousness (vaiyuktika-prajnya).
The individual seeker, sadhaka in yoga, however, will strive to develop this to
its fullest extent by yoga, upasana,
and thereby attains to Shiva (pure consciousness).
Shiva is none else but
our own breath- the in-breath and out-breath and the action of breathing. The
sound of ‘sa’, ‘ha’ and ‘I’ stand for the action of breathing. ‘ShivaH’ is thus nothing but our vital airs, ‘Prana’. It is He, the lord seated in the cavity of
the heart as antaryamin who breathes in us. Here, the action is the power of
the vital airs, i.e., Shakti, Durga, Savitri, Gayatri, Gouri, etc. in fact, the entire creation is one
of Light, Intelligence, Force and Energy, LIFE in short. All the sounds emanate
from within the body as the vibration of energy, movement of vital airs and
breath, and the syllables of alphabets. The mother of all these is Matrika, the
Divine Mother, “SHRIM” . the
syllables S H R and IM here stand for Hara (H), Hari (R), and Virinchi (Brahma)
IM; and S is their creative power.
Now, if the Puranic Gods are taken in this
sense of root syllables (Bijakshara)
and words, with their source of origin, things will be very clear as to who
these gods and goddesses, and Rishis are. Thus, it is time all these are
re-written in the light of new ideas! For instance, let’s take Veda Vyasa, son of Parashara and Satyavati veda
Vyasa is an appendage and not a name by itself. It is the blessed magical form
created by the Sage Parashara!.
The purana (Mahabharata) says, “Once Rishi Parashar was crossing the
river Yamuna in Satyavati’s boat. Satyavati did not recognize him. Parashar
introduced himself and added, ‘when human
being cannot recognize himself, how can he recognize others?’ He further
said, “You have not taken birth here to transport people in boats. There is a
bright future for you. You should change from Matsyagandha (smelling fish) to Yojanagandha
(carrying sweet smell far and wide). But, a child is to be born to you for
that.”
Then Satyavati said, “But, I am unmarried”.
Parashar said, “I know, you shall still remain
unmarried, do not worry”. Then Parashar
created fog and gave her a child; and, that child is Veda Vyasa! This is what
Veda Vyasa is telling about himself!
In another version, the terms Veda and Vyasa (radius and circumference) are symbolic expression of
‘Wholeness’, ‘poornam’, i.e., Sri Krishna only, as stated in Vibhutiyoga. Parashara (para and shara) means
‘focused attention (on Brahman’) and ‘shara’
(arrow) is symbolic of the sadhana ‘aiming at and releasing energy to attain’,
shooting like an arrow, strike, or attainment of the sadhaka. So, also, satyavati is one who emanates from ‘sat’
the Brahman. Coming to the humans on this living planet, one should go to Rk
Veda that states, amrutasya putrah and Angirases, the sparks of fire. Actually
the form is created as a tanmatra by the Fire, Agni (electric charges).
Everything is ‘cit, chiti, and chetasa here. It is all vibration of energy. We
the humans come from the earth as a particle of energy, sattva, vibrate with
prana and our physical body is made of annam, prana, manas, buddhi ahankara and
senses- the adhyatmika, adhidaivika and
the adhibhoutika sharira. The causal
body (karana sharira) is the
spiritual body of the energy aspect, the Atman. Pure Consciousness comes here
as Sri (rich and resourceful) and Krishna, pure Consciousness, and the
Atma is individualized consciousness (chiti), the embodied soul.
Thus, all the names and forms are symbolic expression here. The mention
of ‘blooming of Lotus’ is used in most of the scriptures as a symbol for
attaining to sahasrar prajnya by activating the Kundalini in yogabhyasa. The
Lotus blooms with the rising of the sun, meaning the individual attains to
‘Brahmn’, enlightenment, with the dawn of Knowledge. Darkness, avidya, nescience
is removed by the dawn, ‘ushas’.
Sri Krishna i.e., the heightened level of
Consciousness in the embodied soul (as a human) represented by Arjuna, attains
to Brahman through the svadhyaya, nidhidhyasana, dhyana, dharana, and Samadhi.
As an avatara purusha, it is said, Shree Krishna descended from the heavens.
What do we mean by this descent? In fact all of us have descended from the
heavens- the abode of Gods, the home of Consciousness. All that exist are an
iota of God only, daivamsha sambhuta.
Why should we call only this or that name is an avatar? “India has from ancient
times held strongly a belief in the reality of the Avatara, the descent into
form, the revelation of the Godhead in humanity. In the West this belief has
never really stamped itself upon the mind because it has been presented through
exoteric Christianity as a theological dogma without any roots in the reason
and general consciousness and attitude towards life. But in India it has grown
up and persisted as a logical outcome of the Vedantic view of life and taken
firm root in the consciousness of the race. All existence is a manifestation of
God because He is the only existence and nothing can be except as either a real
figuring or else a figment of that one reality.”
“Therefore every conscious being is in part or in some way a descent of
the Infinite into the apparent finiteness of the Divine and the consciousness
shrouded partly or wholly by ignorance of self in the finite. The conscious
embodied soul is the spark of the divine Fire and that soul in man opens out to
self-knowledge as it develops out of ignorance of self into self-being. The
Divine also, pouring itself into the forms of the cosmic existence, is revealed
ordinarily in an efflorescence of its powers, in energies and magnitudes of its
knowledge, love, joy, developed force of being,in degrees and faces of its
divinity. But when the divine Consciousness and Power, taking upon itself the
human form and the human mode of action, possesses it not only by powers and
magnitudes, by degrees and outward faces of itself but out f its eternal
self-knowledge, when the Unborn knows itself and acts in the frame of the
mental being and the appearance of birth, that is the height of the conditioned
manifestation; it is the full and conscious descent of the Godhead, it is the
Avatara.” (Sri Auronbindo: Essays in Gita).
Thus, the Bhagavad-Gita is presented here
in the light of divine revelations by the grace of Lord Sri Krishna. This book
has come after completing several other books, prominently among them: the
Badarayana Brahmasutra, Kashmir Shaivism- Shivo”ham,
Vedanta- Knowledge Supreme, Muktiyoga Rahasya of the Bhagavad-Gita (Kannada),
Manoniyantran- Vedic views and ways of life, “Shreem” (Srividya) in
both Kannada and English. Except for a brief introduction, the mythologic part
of the Gita is given a go-by here since everybody knows it and there is no need
to dwell on it at length (see Notes and Glossory). We no more treat these
characters of Mahabharata as real human characters, in flesh and blood with all
kamyakamanas. All these characters are treated here as mere ideas, thoughts and
electric vibrations that create images and forms! Roopa is the tanmatra of the
element Agni (Fire). It is the subtler aspect of the gross that bear the names
and flash as forms here on earth.
The new version of the Gita has presented
itself as a result of divine vision obtained from heightened Consciousness in a
transcendental state. This divine visioning, god-revelation or ‘darshan’ is
available to anybody who takes to yoga such as mantra-japa, Kundalini yoga,
chakra dhyana, Shreevidya upasana, Sri Chakra upasna, Transcendental Meditation, kriya yoga, sahaja siddhi yoga
(SSY), etc.
A person during the period of a lifetime of sixty years, or after
repeated births over several hundreds of years, slowly evolving higher and
higher may ultimately attain to the height of ‘unity consciousnesses, i.e., samyak
prajnya. This is akin to attainment to Bramhn. It is fulfillment,
Buddhahood and liberation. Sri Krishna offers liberation to all jivas,
ultimately (karma mukti).
Now, as regards the names and forms, it may look strange that a person
like Maharishi Mahesh Yogi (Jany. 12, 1917), who is well known all over the
world for his contribution to TM, died just recently (Feb. 2, 2008), but
nothing much is known about his early life? He has not given any bio-data since
the details of poorvashrama are
dropped by the sages. They do not remember it anymore. Now, how are we to know
who he is? So also, we do not know anything about Badarayana, Veda Vyasa, or
Shankaracharya. There may be an avatara purusha Shankara, a Shankara
Bhagavatpada, an Adi Shankara, and a Kelady Shankaracharya, and many other
Shankaras who are equally well-versed. The alternate is very clear. Any
attained person is only an attainment. It is just a heightened consciousness
and the physical body with name is of no concern here. Whether a person is
Einstein, Stephen Haking, Galileo, Newton, or Bhrugu Muni, Vishva Mitra,
VashishTha is just an attainment. Of what use is a great scholar who is lying
in coma? Any citation and attainment in worldly achievements are of no
consequence in spiritual world. We have
the cases of goda and goddesses coming down to earth and spending time
here! So also, there are many sages who
are astral travelers. The names like Narada, Sanaka, Skanda, Sanatkumara, or
Atharvan and Urvashi, Menaka, Ganga, Droupadi, Sita, or Shakuntala are mistaken
for earthlings! Nobody can say exactly who these spiritual names are.
Definitely, these are not the humans eating and sleeping, getting married and
delivering children. Rk Veda has a sukta where Agastya marries Lopamudra,
Urvashi marries Pururava, and Sage Vishva Mitra talks to River! These are not
to be taken in literal sense. Gods and Rishis are almost sparks of fire (angirases), stars, and Light particles.
If we can understand this, we have understood the names and forms.
Now the latest scientifc explanation given
is: “Matter is condensed light, moving at average speeds lower than the speed
of light.” Light gives structure and form to matter.. “Mass is a phenomenon of
connecting light rays that go back and forth, freezing themselves into a
pattern” (David Bohm, London 1983).
Now, as regards the attainments to Brahmn,
we do not know who all have reached this ultimate state since those who reach
there do not come back to tell us. Sri Krishna assures this when he says, “mam upetya tu kounteya punarjanma na
vidyate”. Hence, a schematic presentation of Attainment to Brahman, unity
Consciousness is given here. All the great personalities fit in to some slot or
the other here. Let us find out how many are the top. Only Shree Krishna or
Buddha is at the top and all others who stick to their siddhanta (philosophy)
remain far below. It is not enough to say, “I know swimming”; one should jump
into the stream. Just knowing Brahman is not enough; one must attain to Brahman
and merge in HIM. All the scriptures aim at this. In Bhagavad-Gita, Shree
Krishna assures the sadhaka this attainment. In all other scriptures, there is
a scheme or technique; but that does not assure attainment to Brahman unless
the sadhaka takes to serious sadhana in all earnestness with steadfastness.
But, here the very upasana is enough! As Yogacharya, Sri Krishna helps the
devotee by teaching him, holding his hand, taking him step by step, higher and
higher, little by little. He teaches karma yoga, bhakti yoga, jnyan yoga,
dhyana yoga, and upasana. The Lord is so compassionate that He will not leave
anybody behind and assures all help and guidance. This is the significance of
Gitopasana. Read a chapter and realize this for yourself. The result is there
to see.
The Chart gives the stages of attainment
from childhood to oldage, or how one can evolve from the initial stage of upasana to higher and higher levels
gradually and reach to Brahmn. In fact all the attained persons in worldly
achievements stand nowhere here! This spiritual attainment needs no formal
education or training except yogabhyasa.
It is interesting to know that even the renowned religious heads or great
philosophers do not figure here at the top since they do not make much headway
here. They are stuck somewhere and their knowledge only becomes an obstacle for
attainment.what is needed here is just ‘let go’, finally drop everything that
one has acquired since birth. What one needs here is child-like simplicity,
innocence, and faith. Austerity, yajnya,
dAna, and tapas are the essential
ingredients of spiritual exercise, AdhyAtma sadhana. Absolute surrender to
the ‘Will’ of the supreme Lord will do the job.
Thus, anybody can attain to Brahmn by mere
adhering to “keep quiet”
rule. Just close your eyes for at least Twenty minutes every morning and
evening, or as many times as possible in a day, or concentrate on the tip of
the nose (or between eyebrows) and observe breath, effortlessly. The job is
done! This is the most difficult thing to do.
Shree Krishna says, “It is not possible
for anybody to keep quiet even for a few
seconds”; hence, what he advices
is to chant His name and spend most of the time in reading scriptures (svAdhyAya), contemplate on Him (nidhidhyasana)
and go into trance. One can have visualization of His form (saguna Brahman) in
that state. It is a divine experience!
Thus, it is very clear that the Bhagavad-Gita
gives clear guidance as to what to do when one has reached a state
ofdepression, boredom, or spare time; but never should one engage in trivial
worldly sensuous life. It is dangerous to neglect the goal of life and engage
oneself in trash collection. This is the path of salvation. However, this
advise does not apply to youngsters to whom the Lord advises nishkama karma. To
all other aged ones, it is bhakti marga, jnyan marga and dhyana marga advised
by the Lord. One must be very clear about since youngsters should not neglect
their duties and take to whole time rituals and spiritual life, unless one is
willing to tread this path willingly as directed by the Lord, may be , due to
purvarjit punya and acquired spiritual knowledge and habit. Love of God is an
exemplary svabhava of some blessed jivas. It is innate for all persons totally
merged in the Lord, blessed souls. They do not aspire for worldly attainments.
There are many such blessed souls amongst us.
How to recognize such an attained person? It
is very easy. An attained person remains uninvolved in the happenings around
him. He will not be disturbed and he is established in his Self at all times.
He is free from attachments, likes and dislikes; neither he is in sorrow and
anguish in loss, nor is he elated with joy in success. rAgadvESha vimukta, duHKEshu anudvighna manAh suKEShu vigataspRuhaH .
. . | Nothing will touch him. He is a sthitaprajnya. These are derived from
the sayings of Shree Krishna here (Ch.2). Hence, all names and forms are just
vibrations of electromagnetic waves (cit-shakti).
The moment a state of equilibrium is attained, the person becomes equanimous-
of stable mind, a sthitaprajnya.
Different stages of attainments are presented in the Chart below.
SMBOLISM
IN THE GITA
Bhagavad-Gita is the ‘yOgOpanishat’, par excellence, ‘upa’ meaning seated
near, and ‘aadesha’ giving directions to the dearest seated-one, regarding
yoga. Here Shree Krisha, as Yogacharya, teaches karma, sankhya, bhakti, jnyan/
buddhi, dhyana yoga and the secret knowledge of Brahmn to Arjuna. It is symbolic
that the characters that appear here are not the names and forms of the human-likes!
These are the qualities of nature ( svabhava)
reflected by the characters. Swami Yogananda gives a long list of these
symbolic names in his commentary on the Bhagavad-Gita. (see Yogananda:The
Bhagavad-Gita- A Yogada Satsang Society of India publication).
Shree Krishna is depicted as King-Soul (Paramatma) ruling the Jivatman.
Vyasadeva is Consciously aware of this relative existence of all jivarashi;
Dhrutarashtra is the Blind King with a strong sense of attachment, a sensuous
Mind, vikshipta manah, unmindful of consequences, Duryodana and a hundred Kurus
are desirous of pomp and vain glory prompted by bloated ‘ego’ and jealousy;
Yudhishtira and his brothers, Pandava, are the five elemental fields (mahat tattvas), and the list goes on
endlessly like this bringing out the esoteric
aspects of Gitopadesha. In fact the entire Bhagavad-Gita is an esoteric
science where Bhagavan Shree Krishna, the Lord, Himself says, “I am revealing
the secret of the secrets (guhyatama
guhya) knowledge of renunciation and emancipation of the embodied soul.”
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