Advaita Vedanta

(The Supreme Knowledge)

Brahma Sri Yellamraju Srinivasa Rao's Discourses
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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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