BHAGAVAD GEETA HRIDAYAM
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1. INTRODUCTION
Bhagawad Geeta is the spiritual message contained in Maha
Bharata, and is its life - breath conveyed to the entire mankind. A
unique aspect of Bhagavad Geeta is that it is as easy to understand,
as it is difficult to truly and correctly comprehend. It seems to be
easily graspable, but in reality needs considerable effort to explain
the meaning of every single verse in it. What the Holy Bible is to
the Christian, what Quraan-e-Shareef is to a Muslim, what Granth
Saaheb is to a Sikh, what Zendaavesta is to a Parsee, similarly,
Bhagavad Geeta is a revered scripture for a Hindu. There are
Upanishad-s, Brahma Sootraa-s, and other great treatises like
Yoga Vaasishta in the spiritual domain-But none of them have
that much popularity and appeal as the Bhagavad Geeta. It is
indeed amazing. Jagadguru Sankara Bhagavatpaada himself
stated in his introduction to his Geetaa Bhaashya, that there is
nothing to feel amazed about it.
''Tadidam Geetaa Sastram Samasta Vedaartha Saara
Sangraha Bhootam''
The Bhagavad Geeta has in it the essence of all that is
contained in the Veda-s, whether it is Karma Kaanda, or
Upaasanaa Kaanda, apart from, needless to say, the Gnyaana
Kaanda. Whatever sublime truths these three Kaanda-s reveal; -
the secrets of Karma, Upaasana and Gnyaana -, in other words,
ritualism, meditation and metaphysical reflection, the quintessence
of these three is given to us, as nectar to be savored. Thus stated
the great Seer Sri Sankara Bhagavat Paada over twelve centuries
ago. However, the big problem is, he added, that it is 'Durvignay
Yaartham' i.e., most unintelligible, which implies, however much
we try, one cannot grasp its entirity, and, understand its spirit in all
its comprehensiveness and fathom its full depth. Then, have we
to give it up as an impossible endeavour, or, is there any way out?
Sensing this, the Acharya compassionately adds :
''Tut ardha aavishkaranaaya anaykyhi vivrita pada padaartha
vaakya vaakyaartha nyaayamapi''
''Innumerable religious heads and intellectuals have, in full
detail, given meanings for word-to-word, and sloaka-to-sloaka of
the text''
Before the arrival of Sree Bhagavat Paada on the scene, there
were hundreds of explanations, commentaries and interpretations
of this sacred text (Bhagavat Paada lived in Eighth Century A.D.).
That itself indicates the vast popularity and importance given to
Bhagavad Geeta. Inspite of this, he stated that the prevalent
commentaries were 'atyanta virudhdha' i.e., extremely
contradictory to one-another. That was the miserable plight despite
so many commentaries. Hence the Acharya, 'Vivaykataha artha
nirdhaaranaardham', i.e., in order to interpret the proper meaning
and implication, with due discrimination', undertook to write afresh
a new comprehensive Bhashya (commentary) to give a correct
perspective of the scriptural text. In the Sanskrit language, in many
cases, a word has different meanings depending on the context.
For example, the word 'Sanyas' has different meanings in different
contexts. The interpretation has to be done intelligently and aptly,
to suit the context and the situation. Similar are the words 'yagnya',
'Aatma', and so on. There are so many of them, and the appropriate
meaning has to be chosen with utmost caution and discrimination.
Also, the Acharya added : 'Sunkshaypataha Vivaranam
Karishyaami, He would render the explanation with utmost brevity.
However, a thought may still linger in one's mind how an
extremely popular scripture such as Geeta can indeed be so difficult
to understand. To illustate this, let the Vedantic study be considered
as a three year degree course. The text books in the first year are
the 'Upanishads'. For the second year, the texts are the 'Brahma
Sootra-s'. In the final year, the text can be Bhagavad Geeta. To
properly understand the second year texts, one must have
mastered the first year texts. Similarly, unless one has a thorough
knowledge of the second year texts, there cannot be a proper
comprehension of the third year text i.e., Bhagavad Geeta. In
general, the big mistake that is often being commited is that without
any study of the Upanishads, or having any knowledge of them,
and without knowing what Brahma Sootra-s are, one is jumping
directly to the third year text of Bhagavad Geeta. It is clearly to be
understood that without the prior knowledge of Upanishads and
Brahma Sootra-s, if one were to take up Bhagavad Geeta, one
would face many a problem. It would be an uphill task. The courses
referred to above in the three years of study, are designated as
'Sruti, Yukti and Anubhava'. Sruti is hearing (doing sravana) in
order to wipe out ignorance, and is facilitated through the study of
Upanishads. This reveals the supreme goal of life. During this study,
one would in general have many a doubt, many things needing
clarification. An intensive critical study is bound to throw up many
doubts which are to be cleared. This is achieved through the study
of the Brahma Sootra-s, the second year text. This clearance of
doubts is called Yukti, by means of reasoning. Thus, ignorance is
dispelled, as also any doubts, before entering into the final year
study of the Bhagavad Geeta. Though a theoretical and conceptual
knowledge is by then gained, still, one has to 'live it', experience it.
'The proof of pudding is in the eating' as the saying goes. This
experiencing involves interaction with the society at large. Unless
the knowledge and widom gained is tested on the touch-stone of
the world, it cannot serve the purpose. It has to be universalized.
Such a life alone can be called 'Life Divine'. Mere academic
understanding is not enough. It would indeed be narrow and limited.
It is termed 'Solipsism' (the theory that 'self' is the only Reality,
and that what one thinks is alone correct). But the knowledge, its
legitimacy and accuracy has to withstand testing and verification,
which occurs only in 'Anubhava' (experiencing it in actual life).
This aspect of 'experience' is provided by the Bhagawad Geeta.
But without going through the stages of Sruti and Yukti, this
'Anubhava' is well nigh impossible. That is the reason why
Bhagawad Geeta while appearing to be so simple, turns out to be
so complicated, especially without the prior study of Upanishads
and Brahma Sootra-s. The language of Bhagawad Geeta
(Sanskrit), and the terminology adopted, is of the epic style, the
style of sage Veda Vyaasa, highly idiomatic, though appearing so
simple. This is perhaps similar to the language of th Holy Bible, so
simple and yet so lofty. Hence, to comprehend properly the
message of Bhagawad Geeta, it needs the guidance and
explanation of Sudguru (an enlightened Preceptor), besides a
sound knowledge of Upanishads and Brahma Sootra-s. This is
one aspect of the study.,
The second point : Bhagawad Geeta is a part of the great
epic of Maha Bharata. It is in the context of a fierce battle, and is a
dialogue betweeen Arjuna and Lord Krishna. It is often taken as a
mere story, and a medley of conversations. However, Bhagavat
Paada issued a note of warning in the begining itself that it is not a
mere literary output but a science (Sastra). He was the first to
declare it so. He calls it not just Bhagavad Geeta but Bhagavad
Geeta Sastra. He always refers to it as a Sastra, implying thereby
that one must view it as a science, to enable a proper
understanding. Then only, one can catch its spirit. Geeta itself
declares it so in the Purushoattama Praapti Yoga :
'Iti Guhya Tamam Sastram Ida Muktam'. 'This Sastra is the
utmost secreet that I reveal.' Bhagavat Paada draws our attention
to this aspect of it being a Science, and not just a story.
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