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An Introduction to Holy Gita

Sadashiv samarambha

Shankara charya madhyamam

Asmadhacharya pariyantham

Vandhe guru parampara

With the blessings of the divine masters and the knowledge, which they have imparted to us we begin this journey to our true self’s.

Every human being in his or her life is busy pursuing different types of goals. Short term or long term goals. All our lives we are busy fulfilling or struggling to fulfill the goals which we have set for ourselves. These goals vary from person to person and time to time as desires keep changing.

But there are certain goals which are basic - universal and are there in all times….these goals are fundamental, sophisticated and basic to all humanity…..they are security, peace and happiness.

All are running behind these basic goals by different means but the end is universal.

Our scriptures have some comments and suggestions to make regarding these basic desires of mankind. According to our scriptures all three goals…of security, peace and happiness are residing only within ourself.

Now there is no treatment without diagnosis, hence once we understand that our search is misplaced, we will now make an effort with the help of the scriptures to search for our needs in the right place.

The lord gave us the condensed version of all vedas ….the vedasara….the bhagvad gita.

A sage once said if you don’t study any scripture ,please study the Bhagavad gita it will give one, direction in our journey.

With this note we take the blessings of the masters and pay our humble pranams.

There are many commentaries on this great work…in this forum we will be mainly following the commentary by the great saint prof. G. Balakrishnan nair .

Srimad Bhagavad gita

By prof . G. Balakrishnan nair

Introduction by the author

The nectar of the gita

Sarvopanishsado gavo

Dogda gopala nandanah

Partho vatsah sudhir bhokta

Dugdham gitamrtam mahat

This great nectar of the Gita has been milked from the cows of the Upanishads by Krishna using Arjuna as a calf. The man of discrimination enquiring into the truth becomes immortal by drinking it.

THE MAHABHARATA

The Mahabharata is the greatest epic in the World Literature, both in its size and content. It is the biggest literary work. It is reputed that the ideas not contained in the Gita cannot be found anywhere else.

The Gita comprises 18 chapters ( from chapter 23 to chapter 40 ) of the Bhisma Parva of the Mahabharata. Some count it as chapters 25 to 42. The difference in the chapter numbers is natural owing to the fact that new chapters were added to the epic in the course of time.

THE CONTEXT

Bhisma fell on the tenth day of the bharata war. Sanjaya who was in the battle field, came to Dhritrashtra in his palace in haste. He narrated to the blind king briefly all that happened till the fall of Bhisma. Not satisfied with the brief description and longing to hear about the battle in detail from its beginning, Dhritrashtra started his question beginning with the words….” DHARMA KSETRE – KURUKSETRE…..This is the context of the Gita.

As the war became unavoidable, Dhritrashtra became increasingly agitated and sleepless. Sanjaya was his trusted friend. Sanjaya had obtained a clear grasp of the REALITY and mastered his senses.

Vyasa had offered to give the Divine sight to the king if the latter wanted to see the battle. The king replied that he had no strength to see the fighting and that he would be satisfied with hearing a narration of the fighting. Accordingly, Vyasa gave the Divine sight to Sanjaya, by which he was able to see the battle from any place.

The Great Yogi, Sri Aurobindo Ghosh has discussed logically in his introduction to the Gita that this Divine sight is not a figment of imagination but a scientific truth.

THE AUTHOR

The Mahabharata was composed by Vyasa. This ancient sage, who had classified and arranged the Vedas, was the son of a fisherman’s daughter.

Vyasa was born to Matsya Gandhi the daughter of a fisherman, from Sage Parasara.

He classified and arranged the Vedas , composed eighteen Puranas, wrote the Brahma sutras harmonizing the Upanishadic teachings, and wrote the Mahabharata which became famous as the fifth Veda.

In the Mahabharata and in the Bhagavata , he is not merely their author but also a character. On a note where certain doubts are voiced on, whether Vyasa really existed ,the author says..” whether Vyasa was a real person or not, he is the greatest genius that the world has ever seen. “

HOLY SCRIPTURE OF THE GITA

The Gita is not an ordinary religious Text. It is a scripture , a Shastra grantha which clearly reveals the TRUTH OF THE UNIVERSE .

Gita reveals THE TRUTH as clearly as the shining sun and the story of the Mahabharata is its laboratory. The Mahabharata is the eternal story of mankind. The Gita is a scripture which clearly indicates how man should behave in the battle field of Life and what he should achieve.

The Gita also makes it very clear that material life will become meaningful and blessed only if it follows the Vedantic Truth. This harmony between the material and spiritual modes of life also is an important aspect of the greatness of the Gita.

WHO ENJOYS THIS NECTAR OF THE GITA

The man of discrimination enjoys this nectar of the Gita. One who is a’ SUDHIH’, is fit to enjoy this nectar of the Gita.

Who is this Sudhih? One who has good intelligence is a sudhih. Man has been endowed with intelligence so that he may seek THE TRUTH. So a sudhih is one who is eager to know the truth about life in a scientific manner.

Anyone possessing this single desire can start enjoying the nectar of the Gita. There can be no obstacles to that such as caste creed, religion, place, superiority, inferiority, etc.

The Ocean of Mother Gita’s compassion breaks all boundaries.

The principles of the Gita should become a part of our lives every moment, and they are also practical enough to be so. This commentary gives importance to their practical aspects.

SIVARAVINDAM COMMENTARY

This commentary has been written in memory of ARAVINDAN, (The authors son ), who at the age of seven and a half years , gave up his body, with courage and cheerfulness uttering the name of SIVA.

Hence the name SIVARAVINDAM for the commentary.

Aravindan passed away chanting the name SIVA loudly for about fifty minutes and causing horripilation to those standing around him . Those who study the Gita, contemplate on its teachings and understand them firmly can certainly face Death in this beautiful calm manner.

The Lord also has declared in the Gita that those who remember him at the time of death will attain to Him alone. The child Aravindan demonstrated this practically. The Author offers this commentary with loving devotion at the feet of that Divine Child.

MY HUMBLE GRATITUDE.

WE WILL START THE STUDY OF THE BHAGVAD GITA ( TWO SHLOKAS EVERY WEEK ).

IT IS MAINLY A WRITTEN TEXT AND IF ANY EXPLANATION OR CLARIFICATION IS NEEDED YOU CAN SEND IT TO THE ADMINISTRATOR AND WE WILL DEAL WITH THAT.

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shivohamblog-blog · 8 years ago

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Tatwa Bodha

Tatwa Bodha: Post 1: Introduction

Tattvabodha is a work in prose form that has been attributed to Shankarāchārya. This book is studied because it presents the method of self-enquiry in a systematic and comprehensive form. This Self-enquiry leads to self-knowledge or self-discovery. This is the subject matter of Tattvabodha. Also, in Tattvabodha all technical terms are very systematically and comprehensively presented and each one is beautifully defined as well.

1. Purushārtha – Insight into Human Pursuits

The word Purushārtha means Human Goals. Purusha refers to a human being. Hence the word Purushārtha can be translated to Manushyārtha. And the word Artha in Sanskrit has several meanings e.g. ‘meaning’, ‘wealth’. In this context it refers to a Goal, destination. The word Purushārtha by itself is used in other secondary meanings also in the Shāstrams - Free-Will, Choice, Effort or Endeavour [Prayatna]. By using the word Purushārtha we convey an important idea that these are goals sought after only by human beings, not animals or plants. The Shāstrams themselves declare that human beings are very similar to animals and plants in several respects. There are lots of common features, but there is one unique feature that makes the human being superior. The differentiating factor is intellect, faculty of thinking, judging, reasoning, projecting the future, farsightedness, planning for future and working for the betterment of the future – the rational faculty. Buddhihi alone makes a human being superior. And therefore Buddhihi is unique.

All the animals and plants have an instinctive lifestyle. Their entire life is governed by instincts whereas human beings are governed not only by instincts but predominantly by the capacity to choose their future. And because of this choice, the human being entertains a lot of goals and these are called Purushārtha.

The next question is how many such goals are possible? Any number of such goals are possible, but they can be classified into four categories – Chaturvidha Purushārtha. Any goal to be accomplished will come under one of these four only. The four goals are:

a.Artha Purushārtha – Goals for security: Anything that is procured for the sake of security comes under Artha. Here physical survival is being referred to. Right from birth every living being, including human beings have one instinctive and natural urge, and that is the urge to survive. This helps in removing the sense of insecurity. Broadly these are: food, clothing, shelter, health.

b. Kāma Purushārtha – Goals for comfort: Kāma means all forms of comfort that is not needed for security but when present, can be enjoyed. All forms of entertainment are Kāma Purushārtha. No entertainment is needed for survival.

c. Dharma Purushārtha This can be defined as an invisible form of wealth. This is generally translated as good-luck or good-fortune. It can also be translated as Punyam. This Dharma contributes to our well-being in twofold ways: One way is, Dharma contributes to our well-being in this very life itself, by providing Artha and Kāma. Secondly Dharma also contributes to our next birth. This is particularly applicable to the initial stages of life. During births, the initial few years are certainly not under our control. Adult life is determined by childhood life, childhood life is determined by Dharma Purushārtha of the previous life. Hence Artha Kāma Dharma is otherwise called Dharma-Artha-Kāma. Dharma is the subtle powerful one and is enumerated first. These three human goals have many things in common and put together, they are called Preyas. Preyas means Dharma + Artha + Kāma. Anything that is acquired deliberately, legitimately, with planning is called Preyas.

d. Moksha Purushārtha – Ultimate Inner Freedom. This is the fourth human goal. Moksha can be translated as freedom. This is an inner freedom, freedom from slavery with regards to Preyas or Dharma-Artha-Kāma.

How is a man a slave to Preyas or anything in this world? Any object or person in this world enslaves us in two ways: An object can enslave by its very absence. We are obsessed with that object’s absence. In Sanskrit it is called Shūnyatā Dvārā Abhāvaha Badhnāti. There is a feeling of missing or lacking or vacuum. An object can also enslave by its very presence. Things bind us by their presence by creating burden, strain or tension. This slavery with regards to Preyas or external goals is a bondage. Freedom from this slavery is Self-mastery. I am no more a Dāsa but am a Swāmi. Moksha means comfort with and without Dharma-Artha-Kāma. This inner strength, inner maturity, inner mastery is called Moksha or Shreyas.

Tatwa Bodha: Post 2: Introduction [Contd]

Shāstram – Scriptures: Our entire scriptural literature is generally called Shāstram.

This vast scriptural literature can be presented in six layers.

A. Vedas: They are a very vast literature consisting of 20,000 and odd mantras which are divided into four books known as Rig Veda, Yajur Veda, Sāma Veda and Atharvana Veda. They are known as mantras because they are meant for enquiry, analysis and assimilation. In our tradition we look upon the Vedas as a revelation from the Lord himself. These Vedas are revealed to the humanity through the media called Rishayaha (Rishīs). Thus Rishīs are the intermediaries, the pipelines through whom we receive the Veda mantras. So if we take God as the transmitting station, Rishīs are the receiving centres.

There are many Rishīs who have received the mantras. They are not the producers or creators of the mantras. These Vedas were primarily received and transmitted in Shabda Rūpa [words] alone. They were not written. Thus it is called Vedas, Mantra, Shrutihi. Since it is not born out of human intellect, it being of supra-human origin, it is known as Apaurusheya Pramānam. Pramānam means source of knowledge. So these Vedas form the first foremost and primary scriptural literature. All the other scriptural literature are based on this Vedic foundation only and that is why our culture is called Vedic culture – Vaidika Sampradāya and we are all called Vaidikas.

B. Sūtra: is the second layer. This is a literature which is in the form of Sūtra or a short pithy instructive saying. They are cryptic statements which contains lot of ideas in capsule form.

This Sūtra literature consists of Vedic teachings in a codified form. So the function of Sūtra literature is codification and clarification of the Vedic teaching. Codification means classification and rearrangement based on topics. In Sūtra literature the ideas are culled from various places and they are arranged topic wise, hence a topical classification. E.g. all teachings dealing with individual values, duties and responsibilities, we call it Dharma Sūtrāni. Grihya Sūtrāni deals with family values, family responsibilities.

The Sūtrāni literature comes out from the human intellect only – Paurusheya Shāstram. The difference is that words belong to the authors but the content is borrowed from the Vedas only. Clarification is yet another function of the Sūtrāni. Hence codification plus clarifications are done by the Sūtra literature.

C. Smrithi: The Smritis are generally in the form of poem. It is a metrical literature. As the word Smritis shows it is remembered wisdom i.e. The Rishīs study the Vedas, Sūtrāni and having gathered all the teachings in the Shruti and Sūtrāni, they again present it in a very elaborate form. In Sūtra literature it is only cryptic presentation, but in Smriti literature it is slightly elaborated. The function of the Smriti is also codification and clarification. Thousands and thousands of verses are written by several Rishīs e.g Manu Smriti, Parāshara Smriti, Yāgnavalkya Smriti. Generally our scriptural literature has three different forms: Prose: In prose form as in the Vedic literature, there is svara or intonation, useful for chanting. Verse: If it is not chant-able prose, then it is in the form of cryptic statements or verse form. This is so that we can learn them by heart. Poems: The entire philosophy is presented in Gītā which we can chant. Philosophy can be chanted. Here philosophy is composed and presented in poetic form.

D. Purāna: is the fourth layer of teachings. They are literature which are in a further expanded form. Purāna are still more magnified that Smriti. The very word Purāna means though it is a very ancient literature, it is relevant even now. Another important and unique job of the Purāna is that the abstract ideas contained in the previous literature are all concretely presented in the form of stories. Many of the abstract ideas are symbolised in the form of beings. In Bhāgavata Purānam, Kāma, Krodha, Ahankāra become Rākshasa – personification of ideas. Language of symbolism is used. Hence concretisation, symbolisation, personification and magnification are all done in the Purāna so that the impact of the teaching is intense. Similarly respect for father – Pitru Devo Bhava is elaborated as the story of Rāma or Nachiketa.

E. Itihāsa (Epics). It means history based literature. The content of Itihāsa is supposed to be based on what really happened. The two main Itihāsa are Rāmāyanam, written originally by Vālmīki , and the other Mahābhāratha written by Vyāsāchārya. Rāma is presented as a model of Vedic way of living. Because models have powerful impact, hence when some teaching is to be given it is given through models.

Presenting history is not the primary purpose of the literature. History is taken as a support, the primary purpose is Vedic teaching and therefore history is mixed with fiction also.

F. Bhāshyam: This refers to commentaries written in Sanskrit on all the above forms of literature. There are commentaries on Vedas, Sūtrāni, Itihāsa. There is a key to unlock this – called Sampradāyaha - the method of opening, unlocking. Using this Sampradāya, our traditional Āchāryas have written Bhāshya Granthās and Vyākhyāna Granthās. These commentaries are in forms of prose or verse.

Thus all these six layers put together are called Shāstram and the entire Shāstram is meant for only one purpose – helping us in the accomplishment of Purushārtha.

Tatwa Bodha: Post 3: Introduction [Contd]

Varna Dharma – Social Scheme: For accomplishing the fourfold goals scriptures provide a particular infrastructure. Vedas or the scriptures also understand the role and importance of the infrastructure and the infrastructure presented by the Vedas is called Varna Āshrama Vyavasthā. According to the scriptures this is the ideal scheme in which the society can or the human beings can accomplish all the four Purushārtha.

Varna Āshrama Vyavasthā consists of two schemes, Varna Vyavasthā and Āshrama Vyavasthā. The first is a macro scheme taking a society into account whereas Āshrama Vyavasthā is a scheme in which the individual growth and success are kept in mind.

Varna Vyavasthā: The society is divided into four such groups which we called Varna Vibhāgaha. Each group serves as an organ of the society if the society is taken as one body. Those four Varnāhā: Brāhmana Varnaha Kshatriyaha Varnaha Vaishya Varnaha Shūdra Varnaha

The basis on which this division is made is important because groups can be made based on any one criterion. Do we have a choice in determining our group? It could be based on birth, profession, heredity, money. As far as Jāti [birth] is concerned, we don’t have choice with regards to this birth, because we are already born. But the scriptures say, we do have a choice with regards to the next birth. Character based classification is ideal, but if you are not sure about character, then the next best is family based or hereditary profession. The worst and negative approach is money based.

Ashrama Vyavasthā: is the individual scheme in which the life is divided into four stages. Āshramaha refers to a stage of life in which a person practices spiritual Sādhanā. Since the entire life is divided into four Āshramas, according to our scriptures, the entire life is a spiritual journey. In each stage the type of spiritual Sādhanā differs. The scriptures design an entire lifestyle full of spiritual Sādhanā for the realisation accomplishment of the spiritual goal called Moksha.

Brahmachari Āshrama – a stage of a student life Grihastha Āshrama – a stage of a housholder’s life Vānaprastha Āshrama – a stage of a hermit’s life Sanyāsa Āshrama – a stage of a monk’s life of renunciation.

So far we have talked about the Purushārtha, the human goals of life. It is noted that the scriptures help us in the fulfilment of these human goals. Next, the Varna Āshrama scheme which is the infrastructure presented by the scriptures for the pursuit of the fourfold human goals was discussed.

At this point, the course of discipline prescribed by the scriptures for accomplishing these goals are to be understood. What was seen previously was the infrastructure or the atmosphere. Now, the study of the course of discipline prescribed by the scriptures for the realisation and accomplishment of the human goals is taken up.

Sadhana: Keeping all the goals and especially the spiritual goal of Moksha in mind the scriptures prescribe a course of discipline which we call Sādhanā. Sādhanā means a course of discipline that is undertaken to accomplish a goal – the goal is called Sādhyam. When we take to this discipline we are called Sādhaka. Therefore the scriptures want us to become Sādhakas taking to Sādhanā for accomplishing the Sādhyam. And once we accomplish the Sādhyam, we will be become Siddhāhā. So, Sādhaka through Sādhanā should attain Sādhyam and thus become Siddha. Sādhaka to Siddha is the journey of life.

This entire course of Sādhanā is broadly classified or divided into three levels or segments for the convenience of understanding and practice. Each level being called a Yogaha. The very word Yoga meant that which links the Sādhaka and the Sādhyam – the seeker and the sought.

What are these three levels of Sādhanāni or Yogas. Karma Yoga Upāsana Yoga Jnāna Yogaha

This should be very clear to a Sādhaka that these three Yogas are not presented as alternative or optional methods.

a. Karma Yoga is proper action with proper attitude. All the human actions possible for us are broadly classified into three types by the scriptures. This is based on their spiritual influence on the human beings.

Right Attitude: Any attitude is born out of right understanding. Whenever you do an action, the moment you do an action, it becomes part of the universe. Once the Karma has become part of the universe, all the universal laws will act on the Karmas. That is because everything in creation is acted upon by the laws in the universe. The thus processed Karma is called Phalam. Thus each Karma that is processed by the universal laws, becomes Phalam and is handed over back to us. Karma goes to God for processing and comes from the Lord in a processed form called Phalam.

The moment we understand this fact every Karma becomes Īshvara Arpanam. For an enlightened Karma yogi, every action is Īshvara Arpana. When we perform the actions out of Ishvara Arpana Bhāvanā, and when we receive the processed Karma in form of Phalam, it Īshvara Prasādaha. Because what comes from God is a Prasāda, therefore sacred, it cannot be rejected or criticised and should be received with a sense of fulfilment. Hence while acting, Ishvara Arpana Bhāvanā and while receiving the result, Prasāda Bhāvanā, is called Yogaha. These two put together will lead to very fast spiritual growth. This is called Chitta Shuddhihi. Chitta Shuddhihi means- that we can understand that all our problems in life are not caused by the world, but are caused by our wrong handling of the world because of our ignorance.

b. Upāsana Yoga – Right Action The purpose of Upāsana Yoga is a program to make our personality Purushārtha-worthy. Upāsana Yoga can be presented as a personality-conditioning programme.

c. Jnana Yoga: What we discuss in Jnāna Yoga is the essential nature of “I” – the Parā Prakritihi. In the scriptures the real “I” is called Ātmā. Hence Jnāna Yoga means Ātmā Jnāna Yogaha – a course of discipline meant for gaining self-knowledge. The purpose of gaining this self-knowledge, is that self-knowledge gives us freedom or Moksha Purushārthaha – the highest goal called Moksha.

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