The Philosophy of the Bhagavadgita- 3 Swami Krishnananda.

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Saturday 04, January 2025, 11:00.
Srimad Bhagavad Gita
The Philosophy of the Bhagavadgita- 3  
Chapter 1: The Universal Scope of the Bhagavadgita-3.
Swami Krishnananda

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The Bhagavadgita is the knowledge of the Absolute, Brahmavidya, which is mentioned at the end of each chapter. It is also called an Upanishad—something very strange to normal sense. It is an esoteric teaching, plumbing the depths of the essentiality of things behind the veneer of encrustations in the shape of names and forms. An Upanishad is a secret teaching. It is secret because it has concern with that which cannot be seen with the eyes. It is not related to appearances. The names and forms of the world are not the subject of the Upanishad. Its relationship is with that which is behind the names and forms. As its connection is with that which the senses cannot perceive, and even the mind cannot think adequately, it is to an extent regarded as a secret and, therefore, it is an esoteric teaching. It is 'Upanishad'.

The Upanishads being such, the Bhagavadgita, which is regarded as the quintessence of the teachings of the Upanishads, is also venerated as an Upanishad. And, interestingly before us, it is mentioned in the plural, 'Iti Srimad-Bhagavadgitasu Upanishatsu'. It is not one Upanishad. It appears to be many Upanishads brought together in a forceful concentration. Perhaps, each chapter is an Upanishad by itself; each chapter is a message by its own status. Well, there have been people who thought that even a single verse can be regarded as a message. Devotees of the Bhagavadgita have received inspiration from even one verse. One may open any page of the Bhagavadgita, and one will find there something which will inspire the heart at once and lift one up from the turmoils of the ordinary life that one lives in the world. So, it is a plurality of the Upanishads, and not one Upanishad merely. All the Upanishads are here, condensed in their supra-essential essence. So, it is said, 'Bhagavadgitasu', again, in the 'songs', not merely the song of the Lord. Many messages are conveyed through the various chapters and the verses so that every disease conceivable of human nature can be remedied by some medicine or the other that is there in the form of some word of the Bhagavadgita. It is a remedy for every illness of life.

The Bhagavadgita is also considered as an essence of all the scriptures—Sarva-Shastramayi Gita. It is said many a time that all the Shastras, all the lessons that we can have anywhere can be found here in some form. It is an esoteric, secret teaching concerning the reality behind things and it does not cater merely to a sentiment that is attached to appearances. It is intended to do us good in the ultimate sense of the term and not merely to satisfy our imagination by temporarily stimulating an emotion. It is also not an academic or theoretical message or gospel concerning the nature of the Absolute, for, it is, at the same time—and this is a special character, again—a practical guideline for the purpose of treading the path to the realisation of this ultimate reality.


It is, therefore, a 'Yoga-Shastra', a Brahmavidya. We will find very few texts which combine these two aspects of teaching. It is not an emphasis that is laid on only one side of our life, but all the sides are equally balanced. It is a theory and a practice; and practice is preceded by theory. The comprehension of the technique to be employed in any particular line of action is called theory. And when the theory is grasped, we know how to implement it in our daily life; that implementation is practice. So, here we have Brahmavidya and Yoga-Shastra, the science of the Absolute and the practical teaching on Yoga, which is the art of coming in contact with the Absolute.

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Continued

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