Commentary on the Srimad Bhagavad Gita-1.1 : Swami Krishnananda
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10/09/2019.
Commentary on the Srimad Bhagavad Gita-1.1 : Swami Krishnananda
Discourse 1: The Colophon of the Srimad Bhagavad Gita-1.
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1.1
"Brahmavidyayam yogasastre srikrshnarjunasamvade."
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 : "Brahmavidyayam yogasastre srikrshnarjunasamvade." . 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 whatnot. But the Gita itself tells us what it teaches by a colophon, which is in three words only : "1. Brahmavidyayam, 2. yogasastre, 3. srikrshnarjunasamvade." .
Actually, these three words mean "1.Theory, 2. Practice, and 3. Realisation."
1.2
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.
1.3
Brahma-vidya is the science of the Absolute—that system of thinking which is enabled to comprehend within itself at any time the total structure of things. To conceive the Absolute is to at once take into consideration, in our processes of thought, all things connected with the object of thought—not only the inner constituents of the object as such, but also the relations that the object bears to other objects. The reality of a particular thing is not only in itself; it is also in that which determines it, restricts it, influences it, conditions it, defines it, and makes it what it is.
To be continued ...
========================================================================
10/09/2019.
Commentary on the Srimad Bhagavad Gita-1.1 : Swami Krishnananda
Discourse 1: The Colophon of the Srimad Bhagavad Gita-1.
-------------------------------------------------------------------------------------------------------------------------
1.1
"Brahmavidyayam yogasastre srikrshnarjunasamvade."
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 : "Brahmavidyayam yogasastre srikrshnarjunasamvade." . 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 whatnot. But the Gita itself tells us what it teaches by a colophon, which is in three words only : "1. Brahmavidyayam, 2. yogasastre, 3. srikrshnarjunasamvade." .
Actually, these three words mean "1.Theory, 2. Practice, and 3. Realisation."
1.2
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.
1.3
Brahma-vidya is the science of the Absolute—that system of thinking which is enabled to comprehend within itself at any time the total structure of things. To conceive the Absolute is to at once take into consideration, in our processes of thought, all things connected with the object of thought—not only the inner constituents of the object as such, but also the relations that the object bears to other objects. The reality of a particular thing is not only in itself; it is also in that which determines it, restricts it, influences it, conditions it, defines it, and makes it what it is.
To be continued ...
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