Bhagavad-Gita: . . . . a Perspective

By Madan Mohan Verma

The Bhagavad-Gita raises the fundamental question of the problem of human action and dispels the darkness and negative emotions, created by the wavering Mind. It explains the basic concepts of religion as such, which are neither ancient nor modern but eternal, which belong to the humanity, past, present and future.
As a book of higher knowledge, the Gita does not refer to any particular religion or a School of thought. It attempts to provide a meaningful direction out of the tunnel of darkness and ambivalence. To love all, and to serve all, is the quintessence of the philosophy of Bhagavad-gita. The path of knowledge is the path of love and devotion.

• Language: English
• Publisher: Partridge Publishing India
• Release date: Jan 29, 2015
• ISBN: 9781482836943

Madan Mohan Verma

Madan Mohan Verma is professor and chair of religious harmony at the Institute of Advanced Studies in Education in Rajasthan, India. He’s also the author of Bhagavad Gita: A Perspective, and Gandhi’s Techniques of Mass Mobilization, both published by Partridge.

Book preview

Copyright © 2015 by Madan Mohan Verma.

ISBN:      Hardcover      978-1-4828-3696-7

                Softcover        978-1-4828-3695-0

                eBook             978-1-4828-3694-3

First Edition 2013

Second Edition 2015

Copyright: Dr Madan Mohan Verma

President, Interfaith Foundation, India

Website: www.interfaithfoundationindia.com

All rights reserved. No part of this book may be used or reproduced by any means, graphic, electronic, or mechanical, including photocopying, recording, taping or by any information storage retrieval system without the written permission of the publisher except in the case of brief quotations embodied in critical articles and reviews.

Because of the dynamic nature of the Internet, any web addresses or links contained in this book may have changed since publication and may no longer be valid. The views expressed in this work are solely those of the author and do not necessarily reflect the views of the publisher, and the publisher hereby disclaims any responsibility for them.

Partridge India

000 800 10062 62

www.partridgepublishing.com/india

Contents

PREFACE

ACKNOWLEDGEMENTS

INTRODUCTION

• Historical Perspective

• Mythology

HIGHLIGHTS OF EIGHTEEN CHAPTERS

ENQUIRY

SOUL

1. Vedic Perspective

2. Crux of Hinduism

3. Consciousness

4. Spirituality

5. Atma (Soul)

6. Atman (God)

7. Kshetra (Body)

8. Purity of Heart

SUPREME SOUL

9. Knowledge of the Absolute

KARMA-YOGA

10. Desire

11. Arjuna’s Ambivalence

12. Svadharma

13. Theory of Karma

14. Renunciation

15. Karmic Law

16. Atma Vidya (Spiritual Knowledge)

JNANA-YOGA I

17. Vedic Perspective

18. Upanishads

19. The Crux

20. True Knowledge

21. Sankhya Philosophy

22. Consciousness

23. Spirituality

24. Purpose of Life

25. Body vs. Soul (Kshetra vs. Kshetrajna)

26. The Mind

JNANA-YOGA II

27. Human Knowledge

28. Desires

29. Phenomenal World

30. Supreme Spirit

31. The Creator

32. Divine Attributes

33. Non- Divine Attributes

34. Jivatma (Soul)

35. Sanatana Dharma (Eternal Religion)

36. Svadharma (Essential Duty)

37. Plato’s Theory

38. Dhyan-Yoga (Meditation)

39. Yoga

40. Sanyasi

41. Jnani (Saint)

42. Devotee

43. Liberation

44. Prakriti (Nature)

BHAKTI-YOGA

45. Vedic Prayers

46. Krishna

47. Worship

48. Devotion

49. Sacrifice

50. Yogi (Renouncer)

51. Meditation

PRAKRITIC GUNAS

52. Three Gunas of Material Nature

OTHER THEMES

53. Creation of Universe

54. Incarnation

55. Demigods

56. Human Nature and Society

57. Varanasrama-Dharma

AFTERWORD

GLOSSARY

SELECT BIBLIOGRAPHY

To

The Knowledge of Truth

The Knowledge for All.

Preface

Philosophers and books of philosophy cannot be confined to the people and places of their origin. All religious books are for all mankind. All prophets and all religions in essence give the same message. God reveals himself through his own Messengers, who belong to his transcendental state and not to the world of mankind. These Messengers speak his language, practice his attributes and preach what has been revealed to them by the Lord.

Historical illustrations have not much to do with the essence of the teachings of the Bhagavad-gita. To the seeker of the Spiritual Reality, who reads the Gita or the Sermon on the Mount, it hardly matters whether the historical Krishna or the historical Jesus had ever lived. The battle of Kurukshetra is only by the way, says Gandhi. It is immaterial whether Krishna, the teacher, is a historical individual or not, though there is ample evidence in favour of the historicity of Krishna, says S Radhakrishnan.

The truth is that the human body is both the Kurukshetra and the Dharamkshetra itself. If we make this body the abode of God, it is Dharamkshetra, otherwise it is Kurukshetra. In this very battlefield, lies the battle of our life. Most of such battles arise out of the perceptions: this is mine and that is thine, these are my people and those are your people.

When a poet presents a particular truth to the world, it does not necessarily follow that he has prophesied and worked out all its dimensions. A poem’s meaning is believed to be limitless. Generally, the connotations of important words do change and grow. This is true about the Gita. Rishi Vyasa could not predict all the interpretations his composition was capable of. The beauty of his poetry is that the creation itself has transcended its creator.

An author breathes life into his compositions and subsequently his votaries nurse them into robustness by living these principles in their day-to-day life. Likewise, the spiritual works also owe their creation to the experience and revelations of their Masters. The problems concerning socio-historical milieu are unavoidably addressed by the authors.

The Gita unravels the deepest spiritual mystery. It combines many different elements from Sankhya and Vedanta philosophy. The deeper one dives into the Gita, the richer is the meaning that one obtains. The conversation between Arjuna and Krishna reaches an interesting stage when the focus shifts from war to philosophy.

The Second Chapter of Gita pulls down the curtain on the war scenario and opens a new door to the eternal philosophy. It is all done with a subtle touch of mystery expected from a divine director.

The spiritual truth cannot be understood merely through mental effort. A man may go on speculating for millions of years but without devotional service, he will never be able to understand the supreme Truth (BG chp IV). However, the learned scholars will always draw interpretations of the Holy Scriptures, but not all of them may be spiritually viable.

The Gita teaches that only the spiritually experienced ones will arrive at the true interpretation of the Holy Scriptures. A prayerful study backed by spiritual experience and the practice of yamas and niyamas, which is internal guides of conduct, is imperative for the correct interpretation of the Bhagavad-gita (chp XI).

It is my humble endeavour to present the transcendental knowledge of Bhagavad-Gita in a simple style, avoiding stereotypes of the literal translations from Sanskrit. The knowledge revealed in the eighteen chapters has been conceptualized and further divided into 56 sub-themes, apparently independent, yet intrinsically interrelated.

The Bhagavad-Gita is the gospel of human action that includes physical, mental and spiritual actions. I have presented this Work in the light of my prayerful study of the Scriptures of the world’s major religions, and what is more, in the light of my personal experience and I offer my tribute to the teachings of the Bhagavad-Gita.

My entire focus has been on the knowledge of the Gita. I have made earnest efforts to unravel the cobweb of history, mythology, philosophy, psychology, spirituality, incarnation and varanasrama-dharma into which the Gita has been woven.

I have tried to restate the philosophy of Gita, independent of rituals, rites, idolatry and the absolute claim of any particular community to the ownership of its philosophy. The questions asked are, undoubtedly, fundamental questions, which any student of philosophy and religion can raise.

I believe the Gita provides universally acceptable answers to these asked and unasked questions. I have tried to make it readable, understandable and experiential to all readers. A restatement of the truths of Eternity in easily understandable language is the only way in which a great Scripture can be of living value to mankind.

It is my hope that the Bhagavad-Gita be appreciated and followed as a book of true knowledge of the soul and the Supreme Soul - a book of Karma-yoga, Jnana-yoga and Bhakti-yoga. I wish to dispel the bias for and against the Gita. I have made an effort to restate the philosophy of Gita so that it could serve all people of all religious denominations, and to enable them to arrive at the spiritual truth through learning, knowledge and devotion that constitute the essence of Gita.

Madan Mohan Verma

New Delhi 2013

………………………………………………………………………………

PREFACE TO THE SECOND EDITION

I am happy to say that the first edition of Bhagavad-Gita

A Perspective got a good response from scholars and general readers. It has been sold out in six months, thus necessitating the second edition by PARTRIDGE, A PENGUIN RANDOM HOUSE COMPANY. In the second edition of this book, all footnotes have been reorganized at the end of every chapter.

Acknowledgements

I am humbled to present a perspective on Bhagavad-Gita, an insightful and multi-dimensional subject that has its own meaning and relevance to its reader. This work is a culmination of my life’s journey as a student of philosophy, spirituality and interfaith. At every crucial junction in writing this, I have relied on the knowledge of Vedanta.

I have also been inspired by the interpretation of Bhagavad-Gita by accomplished individuals like Mahatma Gandhi, S Radhakrishnan, Satyavrata Siddhantalankar, Swami Prabhupadh, Swami Swarupananda, Swami Prabhavananda and Christopher Isherwood. My own experience of teaching the philosophies of Plato, Rousseau, Kant and Hegel at the University of Delhi provided me the much needed background and stimulus to undertake the writing of such a book.

I am thankful to all my children especially Rachita Mohan, for having taken keen interest in reading and revising the manuscript of Bhagavad-Gita, often making innovative suggestions in structuring the contents of the book. Most importantly, I thank the almighty for being the source of my passion and insight on this subject.

Madan Mohan Verma

Introduction

The Bhagavad-Gita occurs in Bhishma Parva of Mahabharata, chapters 25 - 42 in 700 verses¹. Among the many discourses we come across in many Upanishads, the discourse between Sri Krishna and Arjuna that constitutes the Bhagavad-Gita is the greatest philosophical and spiritual dialogue. The Gita is the essence of the Vedic wisdom and is also known as Gitopanishad.

The Gita is the science of Brahman (God) - the highest Reality beyond the phenomenal world, and finite intellectualism; essentially addressed to the innermost self (the spirit) that transcends the finite understanding.

The Gita is Anasakti, the yoga of non-attachment (BG chp III). It is a philosophical, psychological, scientific and spiritual work. Gita’s philosophy of practical life is a derivative from its philosophy of the spirit where ethical action is derived from metaphysical realization.

The Gita is a source for attaining the highest knowledge of the soul and the Supreme Soul. It is equally a source of meditation, yoga, self-realization, dharma (duty), purity, bhakti (devotion), peace, love and brotherhood.

The Gita is the purest, deepest and most profound knowledge of the self (soul) in its ultimate union with Supreme Soul (God) that can be realized by direct performance of human action, higher knowledge and devotion - Karma, Jnana and Bhakti (chp VIII). It is neither a treatise of war nor was it written only to justify war.

The Gita unravels the deepest mysteries of transcendence; incorporates the perfect moral code; and satisfies both the intellect and the heart. It reveals the secrets of realizing the Self (God) while being in this physical body².

In Gita, the short-term and long-term issues are discussed in terms of Preyas and Sreyas. The former is all about the worldly gains and pleasures, whereas the latter is all about the union with the Supreme Spirit in order to enjoy a perennial bliss.

The Gita is usually divided into three sections, Karma (action), Jnana (higher knowledge) and Bhakti (devotion). illustrative of the three terms of the Mahavakya of Sama Veda, i.e., "Thou art That". This forms the crux of the whole Hindu philosophy.

The Gita is a book of karma-yoga. It teaches that efforts for the realization of God through knowledge and devotion may not fructify in the absence of selfless action. So also, it is a book on Jnana-yoga to illustrate that God-realization through devotion and karma is incomplete without Jnana (higher knowledge).

The Gita teaches self-realization through karma-yoga, bhakti-yoga and jnana-yoga. Action without knowledge and devotion is limited and restrictive in nature. The Gita removes these shackles and carries us forward beyond the state of Sattva, Rajas and Tamas (the three natural gunas).

The central teaching of Gita is the attainment of moksha i.e., liberation from samsara (the world of things) - the cycle of death and re-birth by selflessly performing ones’ svadharma (ones’ natural duty in life). The Gita says: Do thy duty to gain purification of heart, which is essential for attaining moksha (chp II). The knowledge of Gita delivers mankind from the nescience of the material world.

The life led by emotions is a life in delusion (chp II). For instance, the emotions of king Dhritrashtra are born of ignorance and fear of death.

The king betrays reluctance to perform his svadharma because of his excessive worldly attachments and guilty conscience (chp II). Whereas an unbalanced person, led by desires and avarice, is bound to the fruit of action, and hence, suffers bondage (chp V. 12).

Thinking of the objects of desire is an attachment towards them. Longing arises from longing, attachment from attachment and anger from anger (chp II. 62).

With every age, important words carry new and extended meanings. However, the basic teachings of Gita have remained unchanged.

A scholar may extract from this treasure any meaning he likes. A learned scholar may draw a scholarly interpretation of the Holy Scriptures, but every such interpretation may not be spiritually viable. The Bhagavad-gita categorically unfolds that only the spiritually experienced ones will arrive at the true interpretation of the Spiritual Scriptures.

Though Gita gives a new meaning to the terms Karma, Sanyasa and Yajana yet it is wrong to presume that what has been given in the Gita was not implied in any previous writings. However, the uniqueness of Gita is that it places these interpretations in the right perspective. The knowledge of Gita is time immemorial and it was lost with the passage of time.

The opening section of Gita raises the question of the problem of human action. The first six chapters of Gita are devoted to the path of work – work without desire and fruit. One, who is well-poised, forsaking the fruit of action, attains peace. The purpose of Bhagavad-gita is to dispel darkness and negative emotions, created by the wavering mind and it shows man the path to attain self-realization.

This unique panacea is offered paradoxically in the form of renunciation of the fruit of action.

One who can live the teachings of Gita can reap the fruit thereof, without desiring it. It is the centre around which the whole Gita is woven i.e., ‘Nishkam-Karma-Yoga’ - the yoga of selfless action. The Gita proclaims that it is possible for man to attain freedom, while treating the body as the abode of God.

The Gita aims at relieving human sufferings – physical, mental and emotional. Where there is body, there is action. Where there is action, there is thought. Where thought and action are present, there is suffering.

The First Chapter of Gita is called Arjun-Vishad Yoga. Here, Arjuna finds himself in a state of serious ambivalence and frankly asks Krishna several questions, who satisfies him and removes all his ignorance.

The Second Chapter, instead of laying down the rules of physical warfare, actually teaches how a perfect man could be known. In this chapter, Arjuna is addressed as Kshatriya, who is advised to perform his Svadharma, according to the doctrine of Varanasrama-dharma.

In the Third Chapter, the concept of spiritual knowledge is unfolded, which is said to be of a confidential nature. In the beginning of the Fourth Chapter, it is clearly stated that the teachings of Gita can be understood only by its devotees and not by ivory tower thinkers, lip service and superficial observance of rituals will not serve much purpose. The Fifth Chapter reveals that both renunciation and performance of action leads to freedom. The Sixth Chapter teaches that the supreme bliss occurs only to the tranquil mind, which is in ceaseless contact with the Lord.

The themes discussed in the Seventh and Eighth Chapters are especially related to the devotional service, which brings enlightenment and consciousness.

The Ninth Chapter unfolds the most profound knowledge and spells out the way to realize it.

The Tenth Chapter gives glimpses of the true nature of the Lord and His divine glory.

The Eleventh Chapter projects the vision of the Lord in His universal form, which is revealed to Arjuna.

The Twelfth Chapter explains the way of devotion to The Lord. Who can worship the lord? It teaches the devotees to Live in Me as Myself.

The Thirteenth Chapter unfolds the nature and relation of Kshetra (body) and Kshetrajna (soul).

The Fourteenth Chapter explains the nature of three Prakritic gunas.

The Fifteenth Chapter reveals the nature of the Supreme Spirit and the way to realize it.

The Sixteenth Chapter explains the characteristics of divine and non-divine attributes.

The Seventeenth Chapter analysis the threefold Shraddha (devotion).

The Gita is a valuable guide for understanding the supreme ends of life and is especially suited for this purpose as it reconciles the varied and apparently antithetical forms of religious consciousness. The Gita emphasizes the basic concepts of religion as such, which are neither ancient nor modern but are essentially eternal, which belong to the humanity, past, present and future.

The Bhagavad-gita has profoundly influenced the spiritual, cultural, intellectual and political traditions of India throughout the centuries; nay, it has been read and appreciated all over the world. It is important to understand that Bhagavad-gita, as a book of higher knowledge, does not refer to any particular religion or a school of thought, rather it is all about the life boat, which if availed of, can save the individual and humanity from the whirlpool of darkness and ambivalence.

Historical Perspective

Although the Ramayana and the Mahabharata are generally believed to be historical works, yet they are not. They are not historical in the sense, the modern books of history are. If at all we wish to call them historical, they are unvarnished histories of the soul. They are not essentially the authentic descriptions of what had happened thousands of years ago.

In fact, the Ramayana and the Mahabharata reveal the truth of the eternal duel, going on within our hearts - a description of the battle between gods and demons, Ramas and Ravanas, the forces of darkness and those of light, given so avowedly as to make us think for the time being that deeds described therein were actually done by human beings. The beauty of these Epics is that they give us the truth in a variety of ways. The Ramayana and the Mahabharata are allegories, explaining the spiritual meaning through material illustrations. It is generally believed that the original version of the Mahabharata has undergone several emendations. However, not much is known about the real nature and size of the original text. I find it difficult to treat this Epic as a historical work in the accepted sense of the word. Rama and Krishna as portrayed in these two Epics are not totally infallible beings.

The Mahabharata, like the Old Testament, is not a homogeneous work. Everything said or related to a hero, the circumstances of his birth and his extraordinary human traits are not literally correct. We should take the spirit of these works for guidance in the right perspective.

The Mahabharata is the longest poem in its original form with 24000 verses. It is a tale of kings and peoples. The persons described therein may be somewhat historical but Rishi Vyasa ascribes the chief actors, superhuman and subhuman traits to powerfully illustrate his viewpoint.

Every Mahabharata is the inevitable outcome of the acts of injustice, selfishness, greed, pride, ignorance, cheating, lust for disproportionate share of assets, and denying others their legitimate right to property. Rishi Vyasa had utilized war to illustrate this truth.

The fight between the two armies is but the occasion to expound his theme. The description of the fight and the justification of war are certainly not the subject matter of Gita. Krishna’s role in the Mahabharata is to destroy adharma and justify the ways