Commentary on the Bhagavadgita: 1. Swami Krishnananda.
Sunday 26, July 2026, 19:50.
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Commentary on the Bhagavadgita: 1.
Swami Krishnananda
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"Brahmavidyāyāṁ yogaśāstre śrīkṛṣṇārjunasaṁvāde."
These words occur at the end of each chapter of the Bhagavadgita. Those who do not know Sanskrit might not have even noticed this. Those who know Sanskrit just take it for granted and bypass it as something that needs to be recited at the end of each chapter, whatever the reason may be. But there is no redundant word in the Bhagavadgita. There is nothing that can be bypassed or considered as introductory, just to be glossed over. Even if there is a well-known apostrophe—śrībhagavān-uvāca—that also has a meaning by itself.
What does the Bhagavadgita teach?
It teaches three things: brahmavidyāyāṁ yogaśāstre śrīkṛṣṇārjunasaṁvāde. It is repeatedly dinned into our ears what the Gita teaches. The commentaries on the Gita say that it teaches karma yoga, raja yoga, bhakti yoga, jnana yoga, a synthesis of yoga, the art of living, and what not. But the Gita itself tells us what it teaches by a colophon, which is in three words only: brahmavidyāyāṁ yogaśāstre śrīkṛṣṇārjunasaṁvāde. Actually, these three words mean theory, practice, and realisation.
There is theoretical physics, practical physics, and there is the technological implementation of it. Theoretical physics is the advanced conceptualisation of the fundamental structure of physical reality, in whatever form. Then, with this insight gained through a methodological, systematic study of the constituents of matter, matter becomes more amenable and one can handle it more easily. An unknown object is fearsome. The more we know it and the more we become intimate with it, the easier it is for us to handle it for any given purpose.
Every individual is an entity by itself. But this 'being an entity by itself' is not so simple a matter as it appears on the surface. As human individuals, we appear to be totally isolated persons, and we stand by ourselves, unrelated to things outside. We can be in our own rooms, unnoticed and unconnected to things. But, we are not unconnected to things. The physical atmosphere, the social atmosphere, the political atmosphere, and the psychological atmosphere determine us. So even if we are alone in our rooms, we do not forget that our individuality is conditioned by the presence of these laws of society, of government, of physical nature, and of the thoughts of people in general. Hence, our individuality is only a chimera, and total individuality by itself is not a possibility.
There is a relation of 'A' to 'B'. If 'A' was not related to 'B', we would not be conscious that 'A' is independent of 'B'. If we say an object is red in colour, it is not an independent perception of the redness of the object. It is, at the same time, a distinction that we draw between the redness and the other colours which are not red. If there was only redness everywhere, we would not be able to perceive the redness of things. There is a distinction in the characteristic of a particular object which is red. That distinction lies in the fact that it is not what is not red. It is red, and it is not what is not red. The not-ness is a negative influence exerted on this object.
We are human beings, and we are not animals. Our not being animals is a conditioning factor even if we are individual human beings. The existences that are outside us are not actually outside us. They influence us. What I mean finally is that in the concept of this Total, or the Absolute, it is not enough if we just look at it as if it is clear to us. We have to probe into the structural pattern of the object in its relation to atmospheric conditions outside also, which determines it in quality as well as in quantity, so that to think in an Absolute fashion would be to recognise the total structure of the universe even in an atom, and to see the whole government in a single official. We can summon the entire government, if necessary, though no official can be called the government. In a similar manner, any object can draw sustenance from everything in the universe.
Brahma-vidya is the art and the science of educating oneself in the manner of correctly perceiving the world as such, including one's own self, in the totality of relations, so that no partial vision of things can be regarded as a passport to the concept of the Absolute. Mostly—or always, I may say—our perceptions are partial. They are limited to certain conditions. It is a condition related to a marketplace, a railway station, a bus stand, an office, a factory or a house. These are the things that limit our thoughts, but we do not rise above the apparent outwardness of these conditions and go inside to the relationship of these things to other things.
This is a very difficult thing to maintain in the mind, because the human mind is sensorily restricted. It is externalised in its nature, and total perception is neither externalised nor internalised. It is a blend of the external and the internal, so that we stand in the middle, between our perceiving capacity and the object that is perceived. In a total perception of things, we are not in ourselves; we have transcended ourselves. Nor are we in the object; we have transcended the object. We are in the middle as the blend—a blending consciousness which brings about a harmony between the seer and the seen, or between any two faces of reality. In all situations, there are two aspects: the cause, or the causative factor, and the effect upon which the cause seems to have an impact. It is very difficult for us to see the relation between cause and effect. Mostly we see the cause as one thing and the effect as another.
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