|
Bhagavad Gita", is the most important and
cream of all scriptural texts for SanadhanaDharma
According to the Gita true religion is that
which is inherent in the soul. It can not be changed, and it is
universally the same for all living entities. The external faiths are
material reflections of the
inherent spiritual quality of the soul. We
must rise above the material bodily designations and realize our true
identity as a spirit soul, part and parcel of God.
Bhagavad Gita is more important for
understanding the philosophy of Hinduism. Please take up a serious study
of the Bhagavad Gita. I am sure you will find the answers you are
looking for there. Srimad Bhagavat Gita is the beautiful Song of the
Supreme personality of Godhead SriKrishna to rejuvenate Arjuna his
dearest disciple from his depression, dejection and gloom to do his duty
forgetting the attachments to preserve Dharma (Justice). Lord Krishna
explaining to His friend Arjuna who he and He Himself really is. That
knowledge would give Arjuna the strength and the resolve to know and to
defeat his enemies. The crisis of Arjuna is that of identity: who am I,
what am I to do, how am I to see things, what is my nature, what is the
right attitude? How to attain peace ąnd the victory? The majority
population of the world are in the same position irrespective of
achieving the highest materialism. Bhagavad Gītā is a supreme
knowledge of philosophy actually, with which it is difficult to
identify oneself. Second of all were most Gītā 's available cut into an
enormous heap of philosophical fragments in studies of detail, from
which the original course of reasoning became completely obscure. It was
not difficult to understand what the preaching was all about, but what
did the book say itself? How could one listen to the original speaker
and pick it up from the heart as one usually does, following the
reasoning in a book? . Thus can all the culture of belief and
interpretation be experienced as a hindrance, or a problem of the purity
of the medium between oneself and the Lord of Wisdom.: Lord Krishna, is
speaking to us actually through the medium Arjuna.
Thus this presentation of the Gītā is an
effort to reconstruct what actually was said by Lord Krishna written by
Sri. Vedavyasa, the original author, used, can be appreciated as from
him. On the battlefield of Kuruksetra just before the great war of the
Mahābhārata Krishna spoke these to Arjuna at the end of an era of vedic
culture that left us with the nature of what we now know as modern time
and by Hindus is called Kali-Yuga, the Iron age of Quarrel what we learn
from modern science, philosophy and the spiritual teachings and last but
not least we can have our own modern/postmodern experience reflected too
without falling into the selfhood of ego. From the tradition itself it
can be understood that its approach of proper reference does not really
differ from the method of modern natural science also founded on proper
reference. Sanjaya could be a pure medium for the words of Krishna,
because he was a loyal pupil of Vedavyasa. We also could be a pure
medium if we would follow the same method. Thus this Gītā does not stand
on itself but is directly born from a previous version, a line of
disciplic succession, the tradition; nay it also originated from all the
versions and the whole discussion entertained at the present time. There
are so many Gītā's and thus so many traditions of learning to respect..
It is taken from the epic the Mahābhārata that
is about the great war that ended the so-called Dvapara Yuga or era of
vedic culture. The Kurudynasty in conflict meets on the battlefield. The
preachings of Sri Krishna to Arjuna, who are nephews in a long line of
vedic succession in dynasties of nobility that ruled Bhāratavarsa,
India, with the knowledge of Bhagavān, the Supreme Lord who takes
different forms in different incarnations (called avatāra's) throughout
history to protect the good people. . Krishna's father Vasudeva was the
brother of Queen Kuntī also called aunt Prthā often mentioned in this
Gītā. Arjuna, with his four brothers called the Pāndava's, was born from
King Pāndu and Queen Kuntī in the Kurudynasty. Pāndu had a blind brother
called Dhritarāstra who himself had a hundred sons called de Kaurava's.
Pāndu died young and the sons of Pāndu were raised by their uncle
together with their nephews the Kaurava's. This family bond ran into a
terrible fugue over a game of dice with which the Kaurava's denied the
Pāndava's the right to their piece of the common heritage. Especially
seeing how well they did before the fugue gave rise to all kinds of bad
character. Because of the -prepared- game of dice they were banned for
the wilderness for a thirteen years. When after that period they were
told that they hadn't perfectly performed according the rules and thus
had their exile extended, the limit was reached: never would Yudhisthir,
Arjuna, Bhīma, Nakula and Sahadeva, the Pāndava's, get their kingdom
back this way. Because of this injustice they then met at Kuruksetra, a
holy place of pilgrimage, for battle. Arjuna seeing all his nephews,
uncles and other family members on the battlefield collapses: he doesn't
want to fight anymore and calls for his friend and nephew Krishna, who
assists him as his charioteer, for help. Then Krishna manifests His true
nature before Arjuna. He tells him that it is according to his nature as
a ruler that he must fight and then explains to him how to attain to the
transcendental position of selfrealization that is needed to be in
control above the modes of material nature and all the character of man
belonging to it and thus be assured of the victory. Krishna identifies
Himself as Vishnu, the Maintainer, the one of goodness and explains to
Arjuna that he should see Him as the Sun and the Moon; the order of
nature, as the taste of water, the divinities and the Time itself. He
also tells him that this type of knowledge is personal and confidential.
This cannot be told to people adverse to the science of yoga of Him
which Krishna explains in the underlying eighteen chapters of the Gītā.
The yoga of Krishna is divided in three main
portions in this book: karma- bhakti- and jnanayoga. First of all there
is the karmic point of view: through proper action and analysis one
realizes ones connectedness, realigning oneself (through religion,
realigning, called dharma or proper action) with the original person
that is the Lord and the true self as well as with the objective of the
Absolute of the Truth of the manifest complete of the material universe.
This unwinding of the illusioned state achieved by abandoning profit
motivated labor or karma is attained by detachment and meditation. Next,
in the second section on Bhakti-yoga, Krishna explains what it means to
attain to the transcendental position: without developing fortitude in
devotional service or bhakti-yoga one can be enlightened - for a while,
but one is not liberated, one does not attain to the stability of wisdom
in good habits of respect that one is seeking. Krishna then explains
Arjuna about His personal nature and how he should recognize Himself in
His different identities. Arjuna's gates of perception are then, on his
own request, broken open by Krishna who shows him His Universal Form,
the complete of His personal nature. From then on does Arjuna no longer
doubt the divinity of his friend and does he excuse himself for having
treated Him as a normal mortal being in the past. In the last six
chapters on the Yoga of Spiritual knowledge or jnana yoga explains
Krishna how, with the difference between the knower and the known, the
divisions of nature in three modes lead to different kinds of
sacrificing and personal duty. Explaining the difference between the
divine and the godless nature He then tells Arjuna finally how through
renunciation, its threefold nature and its service with the divisions of
society, one attains to the ultimate of liberation under the condition
of respecting Him as the ultimate order and nature of the Absolute Truth
of the soul.
To know more about the antecedents of the
culture of devotion and spiritual knowledge, Krishna's life and the
reality of our modern lives, is explained in the Srīmad Bhāgavatam,Which
can said to be a post graduate course.
As a man, he should travel from here to
eternity, as part of this
plan of evolution. He is given the tools of buddhi, and the teachings
of the great seers to guide him. The specific paths include Karma
yoga, Jnana yoga, Bhakti yoga and raja yoga.
Obviously, these form part of BG
and BG is nothing but a preaching in
helping you to evolve. In another group, i wrote how Gita is a guide
for taking you from dharma jijnasa (How do i do it?) to Brhma jijnsa
(How to achieve the Lord?)*
The man is failing in his
spiritual duty, if he does not understand
the cosmic plan with the tools available to him and he becomes a
block in the divine evolution. He has to come back again and again,
in the process of creation, sometimes as a man, sometimes as
something else, till he realises his true nature and evolves.
Thus, the purpose of your stay here is to evolve spiritually to catch
the next step in the cosmic evolution Let us pay our obeisance to Lord Krishna to
protect all the people in the entire world to live in harmony
|
