This book by Dr S Radhakrishnan is an epic by itself. The way it has been explained is phenomenal. I shall be taking up small parts of this book and explaining it in my words, because I believe that when you write something down in your own words, it concretizes your thoughts and becomes a belief system. All our behaviours and actions are governed by our thoughts which originate from there. The core of our thoughts is therefore our belief system and our expressions are a feedback which either weaken or reinforce it.
Introductory Essay
BhagwadGita is not only popular in India but also in the entire world, and right from time immemorial. In earlier times, China and Japan were greatly influenced and then this also spread to the West. Very nicely put across, this book is not a philosophical treatise but a religiuous classic which can be read and understood by anyone and everyone. It is a "poem" of life with profound insights that are valid for all times and all people in this world. He has quoted a German scholar of sanskrit, J W Hauer who gave the central message of Gita as : 'We are not called to solve the meaning of life, but to find out the Deed demanded of us and to work and so, by action, to master the riddle of life.' The German scholar calls this the classical presentation of one of the most significant phases of Indo-Germanic religion. The Gita's teachings encompass the entire human spirit, ranging from the "crude fetishism of the savage" to the "creative affirmations of the saint". So BhagwadGita is not about a theory of all good and saintly, but more about real life and to understand all that happens in our life as it happens. Integration of the external world to the internal mind and understanding the oneness of everything in the Universe is explained by use of the words "transcendent" and the "empirical" and Gita integrates these two aspects of life. It is also called the 'science' of reality, and the 'art' of union with reality, thereby becoming a scientific subject as well as an artistic subject to entice each and every individual irrespective of their preferences. In layman's words, "outer desire" and "inner quality" are to be seen as a whole and not fragmented, and this is the essence of life.
Gita is also called an "Upanishad" written during times when the different currents of thought like "the Vedic cult of sacrifice", "the Upanishad teachings of the transcendent Brahman" , the "Bhagvata Theism" , "Samkhya Dualism" and "yoga meditation" were refined and reconciled by an integration process of synthesis into this wonderful poetic book "BhagwadGita", which is free and large, subtle and profound. The beauty of this book is that it uses the fratricidal struggle of those times( The Mahabharata) to develop a spiritual message based on ancient wisdom of the Upanishads.
My humble interpretations:- Even though these views seem to be very different, the Hindu tradition believes that these are complementary and not contradictory. Diversity is the essence of Hinduism and allows all views to be accommodated as the end result is only one. Most of the above commentators focus on “devotion” as the main path to release oneself from the bondage of life, though the Gita talks of the three paths of “knowledge”( Jnana”), Action( Karma) and devotion ( bhakti). Probably, the times in which these traditions emerged were focused on devotion as there would have been a subtle focus on getting more believers especially after the decline of Buddhism, which had really attracted many and most of these seers would have chosen “devotion” as an easy method as compared to “karma” or “knowledge” which are more arduous and intangible. Even today, we have more religious followers focused on devotion and bhakti, who follow rituals and dogmas, and fewer people quietly practicing the path of “karma” or “knowledge”. All these paths eventually lead to the same goal, though personally, I feel the lengths of each path may be different, and I am more inclined towards the path of “karma” and “knowledge” and show my ‘devotion’ to the work I do and the knowledge I gain. The beauty of this book is that all theories and philosophies are totally acceptable and can be followed in life, but with a purity of mind.
Ultimate Reality
Upanishads talk about the Supreme or Eternal one, "Brahman", without any form, which cannot be described in words, and can only be realised by practising silence and observing the twofold nature: the "para" or transcendent and the "apara" or immanent, one is the subjective and higher form and the other is the objective or material form. In layman's terms, very beautifully, it has been explained to compare with two birds perched on one tree, one of which eats the fruits and the other does not eat but only quietly watches as a silent witness withdrawn from all enjoyment. What is understood from this is that at any point, both these forms co-exist and when we are able to realise the co-existence of these two forms within us, is the point where we have started realising the ultimate reality.
In essence, there are two natures in each one of us, one is the living soul which represents the higher state and the material medium, which is the lower state. We can also interpret it as that "good" and "evil" co-exist in this world. Why is there evil existing in this world if God created this universe? God or the higher self is not a dictator, but only an influencer. The world consists of active choosing individuals, therefore conflict is inevitable. Basically because there are tendencies to error, ugliness and evil, that is why human beings seek the opposites i.e truth, beauty and goodness. That means there are positive tendencies or affinity for humans towards error, ugliness and evil. In today's world, an analogy that can be easily drawn is the TRP rating of programs which are full of negative ideas and conspiracies especially the family serials where they show so many problems and egoistic conflicts between close family members, which are extremely popular. There is a positive tendency towards all that is evil and ugly. God has offered this life to us so that we realise this and resist these tendencies after a conscious understanding of the higher self. So this life is a battlefield where we are constantly fighting these tendencies and moving towards a higher state. As per the Gita, this world is a scene of an active struggle (Mahabharata) between "good" and "evil" in which God is extremely interested. God pours out his Love in helping man to resist all that is evil, ugly and error prone.
Further another beautiful explanation is provided here that there is an "ideal plan" and a "concrete medium" through which the ideal becomes the actual. While God's idea or the ideal plan is seeking for existence, the actual world of existence( material world) is seeking for perfection. So there is this constant work and motion of two ends of the spectrum trying to meet each other, which is the path and purpose of life.Again the concept of Brahma, Visnu and Siva is explained beautifully relating it to the begiining of creation which is represented by Brahma who has creative ideas, God who pours out his love and works hard to save the world is Visnu, and when the result is achieved and God's plan is achieved by the evil getting destroyed by the Good using God's love, the fulfillment of this is represented by Siva. These can also be represented by three values wisdom, love, and perfection respectively. All these three forms or values co-exist and cannot be separated from each other, they are one and conceived in a threefold manner. Gita is primarily concerned with the process of redeeming and saving the world, so Krishna represents Vishnu. ( to be continued...)
An extremely complex concept this is to explain, yet Dr Radhakrishnan has tried to explain it with a lot of comparisons. The Supreme (the Brahmana) or the Eternal one or God are all different ways to address the Absolute. This absoute is "Nirguna" ( qualityless) and "acintya"( inconceivable), therefore how can this world be related to it? However, the entire world depends on this Absolute but the Absolute does not depend on this world. The word "Maya" evolves out of this one-sided relationship.
Gita is also called an "Upanishad" written during times when the different currents of thought like "the Vedic cult of sacrifice", "the Upanishad teachings of the transcendent Brahman" , the "Bhagvata Theism" , "Samkhya Dualism" and "yoga meditation" were refined and reconciled by an integration process of synthesis into this wonderful poetic book "BhagwadGita", which is free and large, subtle and profound. The beauty of this book is that it uses the fratricidal struggle of those times( The Mahabharata) to develop a spiritual message based on ancient wisdom of the Upanishads.
The Chief Commentators of BhagvadGita
The earliest was ‘Upanishads’ followed by the ‘BhagvadGita’ and then the ‘Brahma Sutra’ and these three together form the triple cannon or “Prasthana Traya”. The date of BhagvadGita may be assigned to 5th century BCE, though it’s text would have been altered many times. Author of Gita is actually not known, however it is attributed to Vyasa, the compiler of Mahabharata. The 18 chapters of Gita form chapters 23 to 40 of “Bhismaparvan” of MahaBharata. Many philosophers have argued and debated over the “philosophy” of Gita and interpreted it in their own way, especially many foreigners, like Hopkins, Holtzmann, Keith, Barnett, Rudolf Otto, and Jacobi, who are all mentioned in this book. Their different opinions on Gita seem to arise from the unique way in which the philosophical and religious thoughts are diffused in Gita along many devious courses. The Indian tradition however has always felt that all these apparently different and diverse elements are fused together in the minds of the author, and a brilliant synthesis of these actually fosters the true life of spirit.
In India, there have been many teachers of Vedanta who have written commentaries on Gita and have interpreted it in their own way to teach their philosophy/ religious methodology/tradition also called “sampradaya”. This happened after the decline of Buddhism in India as different sects arose. I have tabulated the details in chronological order for ease of understanding below:-
S No.
|
Commentator
|
Sect
|
Period
|
Context/ Philosophy
|
1.
|
Samkara
|
A.D.788-820
|
Reality or “Brahman” is one. World of manifestation and multiplicity is unreal and only those in ignorance think it to be real. We are caught in bondage and all work binds us firmly to this cosmic process ( samsara) , the endless chain of cause and effect. Efforts cannot redeem us, only wisdom that universal reality and individual self are identical can redeem us as this wisdom dissolves the ego, and wandering ceases and we achieve perfect joy and blessedness.
| |
2.
|
Anandagiri
|
13th century
|
Devotees of Samkara and developed the same views.
| |
3.
|
Sridhara
|
A.D. 1400
| ||
4.
|
Madhusudana
|
16th century
| ||
5.
|
Ramanuja
|
11th century
|
He refutes the doctrine of Unreality of the world, and the path of renunciation of action. “Brahman” is separate and the highest reality and consciously created the world, which is genuine and real. “God” and “world” are like “soul” and “body”. Thus, world is dependent on God as body is absolutely dependent on soul. Main emphasis of Ramanuja is on “devotion”, even though the three paths of “knowledge”, “action” and “devotion” are equally mentioned in Gita. “Divine election” by devotion is what is emphasized by him.
| |
6.
|
Madhava
|
Dvaita( Dualism)
|
A.D. 1199-1276
|
He wrote “Gitabhasya” and “Gitatatparya”. Soul and God are different and everything is controlled by God. Devotion is again the method emphasized here.
|
7.
|
Nimbarka
|
Dvaita Dvaita ( Dual-non-dual)
|
A.D. 1162
|
Soul and God are different, yet the existence of the soul and the world and their activity depends on the will of God. Again devotion is the main theme here.
|
8.
|
Vallabha
|
Suddhadvaita( pure non-dualism)
|
A.D. 1479
|
Pure ego ( jiva) and Supreme Brahman are one. Souls are like particles of God like the sparks of fire. Devotion and bhakti is emphasized here to obtain release from the bondage of life.
|
9.
|
B.G. Tilak
|
Contemporary ( 19th century)
|
The book does not describe their views , however, does mention that each has it’s own views and philosophies.
| |
10.
|
Sri Aurobindo
| |||
11.
|
Gandhi
|
My humble interpretations:- Even though these views seem to be very different, the Hindu tradition believes that these are complementary and not contradictory. Diversity is the essence of Hinduism and allows all views to be accommodated as the end result is only one. Most of the above commentators focus on “devotion” as the main path to release oneself from the bondage of life, though the Gita talks of the three paths of “knowledge”( Jnana”), Action( Karma) and devotion ( bhakti). Probably, the times in which these traditions emerged were focused on devotion as there would have been a subtle focus on getting more believers especially after the decline of Buddhism, which had really attracted many and most of these seers would have chosen “devotion” as an easy method as compared to “karma” or “knowledge” which are more arduous and intangible. Even today, we have more religious followers focused on devotion and bhakti, who follow rituals and dogmas, and fewer people quietly practicing the path of “karma” or “knowledge”. All these paths eventually lead to the same goal, though personally, I feel the lengths of each path may be different, and I am more inclined towards the path of “karma” and “knowledge” and show my ‘devotion’ to the work I do and the knowledge I gain. The beauty of this book is that all theories and philosophies are totally acceptable and can be followed in life, but with a purity of mind.
Ultimate Reality
Upanishads talk about the Supreme or Eternal one, "Brahman", without any form, which cannot be described in words, and can only be realised by practising silence and observing the twofold nature: the "para" or transcendent and the "apara" or immanent, one is the subjective and higher form and the other is the objective or material form. In layman's terms, very beautifully, it has been explained to compare with two birds perched on one tree, one of which eats the fruits and the other does not eat but only quietly watches as a silent witness withdrawn from all enjoyment. What is understood from this is that at any point, both these forms co-exist and when we are able to realise the co-existence of these two forms within us, is the point where we have started realising the ultimate reality.
In essence, there are two natures in each one of us, one is the living soul which represents the higher state and the material medium, which is the lower state. We can also interpret it as that "good" and "evil" co-exist in this world. Why is there evil existing in this world if God created this universe? God or the higher self is not a dictator, but only an influencer. The world consists of active choosing individuals, therefore conflict is inevitable. Basically because there are tendencies to error, ugliness and evil, that is why human beings seek the opposites i.e truth, beauty and goodness. That means there are positive tendencies or affinity for humans towards error, ugliness and evil. In today's world, an analogy that can be easily drawn is the TRP rating of programs which are full of negative ideas and conspiracies especially the family serials where they show so many problems and egoistic conflicts between close family members, which are extremely popular. There is a positive tendency towards all that is evil and ugly. God has offered this life to us so that we realise this and resist these tendencies after a conscious understanding of the higher self. So this life is a battlefield where we are constantly fighting these tendencies and moving towards a higher state. As per the Gita, this world is a scene of an active struggle (Mahabharata) between "good" and "evil" in which God is extremely interested. God pours out his Love in helping man to resist all that is evil, ugly and error prone.
Further another beautiful explanation is provided here that there is an "ideal plan" and a "concrete medium" through which the ideal becomes the actual. While God's idea or the ideal plan is seeking for existence, the actual world of existence( material world) is seeking for perfection. So there is this constant work and motion of two ends of the spectrum trying to meet each other, which is the path and purpose of life.Again the concept of Brahma, Visnu and Siva is explained beautifully relating it to the begiining of creation which is represented by Brahma who has creative ideas, God who pours out his love and works hard to save the world is Visnu, and when the result is achieved and God's plan is achieved by the evil getting destroyed by the Good using God's love, the fulfillment of this is represented by Siva. These can also be represented by three values wisdom, love, and perfection respectively. All these three forms or values co-exist and cannot be separated from each other, they are one and conceived in a threefold manner. Gita is primarily concerned with the process of redeeming and saving the world, so Krishna represents Vishnu. ( to be continued...)
THE STATUS OF THE WORLD & CONCEPT OF MAYA
An extremely complex concept this is to explain, yet Dr Radhakrishnan has tried to explain it with a lot of comparisons. The Supreme (the Brahmana) or the Eternal one or God are all different ways to address the Absolute. This absoute is "Nirguna" ( qualityless) and "acintya"( inconceivable), therefore how can this world be related to it? However, the entire world depends on this Absolute but the Absolute does not depend on this world. The word "Maya" evolves out of this one-sided relationship.
A beautiful analogy in one of the Upanishads is about the Three States of Waking, Dreaming and Deep Sleep. While in a dream, there is a phenomenon happening of creating a visual scene in the mind and we believe what we are going through in that state. These pictures are real and created by the Self only. But as soon as we wake up, these pictures are gone and are replaced by the "Material World", which we believe is the "ultimate truth" because our "senses" perceive and feel them. However, when we are in deep sleep, this real world also disappears and the mind goes into oblivion or "nothingness". This deep sleep state is closest to the True Self, which has the potency of creating the images and scenes in both the dreaming state and the waking state. So all the states of a human mind are dependent on the Self, but the Self exists even without the three states and is unchangeable.
If we were to call this Ultimate Self as GOD, then God conceals himself through this World and drives our senses outwards to create a "Veil" of sorts to hide himself in the eyes of the beholder. This process is also called "Avarana", and uses the 5 senses to be attracted to the Objects of the world. This is called "the Power of Maya". Further, when the intelligence of a person is used by a person to wrongly understand and justify their actions, it is called "Vikshepa" or "agitation"which further drives a person away from the Real Self.
Maya is constituted of "Prakriti" which is made up of the three gunas: Sattva, Rajas, and Tamas. Purusa is the Consciousness which interacts with Prakriti to create the Maya or the World that we see around us. It becomes a source of "Delusion" as it drives one away from realising the creator of the world who is the holder/ creator of both Purusa and Prakriti, in fact a "superset of them". The furious waves of the ocean do not realise that they have been created from the still waters of the vast ocean which is infinitely vast and exist always even when there are no waves. When each wave starts believing that it is its own creation and keeps rising and falling, still not realising that there is one common vast ocean which is it's infinite reality, very similar to that, we all take multiple births and deaths and keep on living our lives with a lot of egoistic influences, without realising the true "Supreme reality" which is one in all of us, and the main cause for all that is happening in the world. While the Ocean is the cause of the waves, but the waves ferocity or calmness does not affect the ocean a bit too..similarly, how much ever the disturbances are, the supreme infinite reality or the "Brahman" is unaffected and is just an observer. So Maya is the force of delusion that pulls a human being in the "wrong" direction of the senses outwards away from the Supreme Inner Truth and Reality which is inside all of us as "Brahman".
Ishvara gets the power to combine within itslef the "Sat" and the "Asat", the latter being produced by Maya, which is also called the "shakti" or "Atmavibhuti". So Ishvara and Maya are mutually dependent and beginning less. However this Maya is divine and called "vidyamaya" and then becomes "avidyamaya" for humans who get shut off from the real truth.
GOD is cloaked by this huge "MAYA" and there begins the duality of contradictions and misery of humankind. Struggle of Opposites in the world of experience.. It is very difficult to penetrate this veil of Maya, but life offers its opportunities to do that through "Purushartha" which indicates huge perseverance and sacrifices to withstand the forces of Maya and transcend the desirous pulls towards the external world of objects and feelings.
THE INDIVIDUAL SELF
As per the author, the Cosmic Process constitutes of sheaths with obscure the Infinite reality. As per the Taittiriya Upanishad, the cosmic process assumes 5 stages viz. Anna( Matter), Prana( Life), Manas( Mind), Vijnana ( Intelligence), Ananda ( Bliss). So the interpretation could be : Mineral forms has only matter, Plant forms have matter and life, Animal forms have Matter, life and Mind, Human forms have matter, life, mind and Intelligence, but there lies an opportunity for a human being to reach the 5th stage of bliss. Beyond these 5 stages lies the "Brahman", or the "Supreme Reality". If a human were to become animalistic and only act through emotions, it would be moving in the opposite direction, if he were to behave like an immobile vegetable, again it is moving in the wrong direction. So the only way ahead is to use the power of Intelligence to find that Bliss and move towards the Infinite Truth or what we call as the State of "Sat-Chit-Ananda".
A beautiful explanation is given here:- A human being gets connected with the Matter, Life and Mind so much that he loses his own individuality, but as he conforms to these forces, he feels comfortable and justified through the sense of security he derives from adhering to the rules of the "group" in the world. So generally seaking, we are all comfortable as long as we dont challenge the status quo and stick to the norms of the society and keep repeating what we have been doing. The example of Arjuna being a Ksatriya and fighting the battle is given here. However, in this battle, Arjuna felt alone when facing the world of nature and society and he does not wish to buy himself the security by submitting to the social standard. This is the point of realisation that there is a Arjuna apart from the "social warrior" and getting uncomfortable or scared is the first step towards moving inwards. When we refuse to conform and seek answers to the "Why" of any of our actions in the outside world, we are actually starting to change our direction from the "outside" to the "inside" towards the fifth sheath of "Ananda". How paradoxical can this be:- the discomfort and pain felt psychologically is a positive indicator, and the state of comfort is a negative indicator. In other words, life is meant to be a battle field where we have to decide to make ourselves uncomfortable by deeper questions and not get driven by conformance to make ourselves comfortable in the subservience of the external world standards or "forces of Maya".
I realise this myself that when I am ill and not in pristine health, my mind automatically turns inwards and I start seeking answers to all the deeper questions within. There seems to be an uncanny connection between feeling ill or uncomfortable to getting closer to the supreme truth or reality.
