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Importance of Bhagavad-gita in This Day and AgeBy Stephen Knapp
Most
everyone at some point hears about the Bhagavad-gita, but do they know
what it really contains, or how profound and deep is the knowledge that
it provides?
Besides
being the classic Eastern text that it is, and the summary of most
Upanishadic information, it is the core of the deepest levels of
spiritual knowledge. It is also like a handbook for life. Just as when
you purchase an appliance of some kind, like a refrigerator, television
or computer, you get a manual that teaches you how to use it. So in the
same way, if God created this world and put us here, doesn’t it seem
that He should also tell us what is the purpose of this life and how to
use it accordingly? The Bhagavad-gita is such an instruction manual for
anyone. It provides the basic answers that most people have about life,
and the universal spiritual truths that can be used by anyone, anywhere,
and at any time in history. In this way it is timeless.
So
let me explain a little of its importance and why we should take it
seriously. I will not go into the details of what the Bhagavad-gita
teaches, but I will provide a quick overview and summary of each chapter
to give you an idea of the information you can discover and the
benefits if you read it.
Of
course, we know it was spoken on the battlefield at Kurukshetra as the
forces prepared for war, a war meant to uphold the Dharmic principles
against those who were bereft of them and before things became more evil
then they already were, so there was little time in which to speak the
Bhagavad-gita. Therefore, it was a brief conversation between Arjuna and
Lord Krishna. So, once the scene is set in the first chapter, from the
second chapter it begins to explain some of the highest spiritual
realizations known to humanity. It begins to explain exactly who and
what we really are as spiritual beings. Without this knowledge in a
person’s life, the Vedic literature says that humans are little better
than polished animals.
The human
life is especially meant for spiritual inquiry because in no other
species of life here on earth does the living being have the faculty,
such as the intelligence and the means to understand spiritual
knowledge.
However,
it is not merely the means to acquire knowledge from the teachings and
explanations of others, but it is also the facility to realize it within
oneself by practice. It is a matter of uplifting one’s consciousness so
that one can perceive the higher dimensions that exist all around us.
This is more than merely accepting something on faith alone, but it is a
matter of attaining direct perception of what the Vedic literature
discusses.
So from the second
chapter of the Bhagavad-gita, we begin to learn our real identity as the
soul within these bodies. The Bhagavad-gita explains the size and
nature of the soul, and how it is completely transcendental or beyond
the body itself. It is beyond time and beyond the effects of the three
dimensional world. It is beyond the limitations of the body and mind.
This
teaches us many things. It shows that regardless of our physical
limitations, we can rise above them because, spiritually, we are already
above them. We simply have to realize that. What does it mean to
realize it? It means to directly perceive that truth, to see it as plain
as day. And then live according to that realization. This teaches us
that regardless of our situation, socially or physically or
economically, we can rise to higher levels of existence, both in this
world and in the next.
This teaches
us that no matter what kind of pressures we may feel from our
classmates at school, or what good or bad biases that may come from our
fellow workers, or what kind of labels they put on us, or how much they
may purposefully demean or criticize us, or even how great we think we
are, we can be grounded, fixed in understanding who and what we really
are as a spiritual being inside the limited material body. That is how
we should see ourselves. And then we can be confident that regardless of
what others may say, we know who we are and can go through life fixed
in perceiving our real identity and our purpose in this life and what
our higher potential really is. As an old saying points out, it is
better to see yourself truly than to care how others see you.
When
you are spiritually grounded, it is no longer necessary to always try
to convince others of your self-worth, or of your social status, or of
trying to make it into the right clique or group of people. We become
convinced of who we are. We work in our own way to provide a
contribution to society, to make something of ourselves that has
meaning, beyond the typical superficialities and meaningless and worldly
gossip that occupy the minds of most youth and even many adults. We
know that as long as we keep working in our own way, both intellectually
and spiritually, attaining the skills that will enable us to do
something significant, that our time will come when we can make a mark
on this world in our own sphere of influence, which may continue to
expand from there.
So we may be
popular in school or not, but by our spiritual knowledge, as provided in
the Bhagavad-gita, and by the confidence it gives us, we work to always
become better, more uplifted, more refined, and more realized than we
are, always making ourselves into a better person. Then we can help
ourselves and others in more effective ways. This is just some of what
the second chapter of the Bhagavad-gita can provide if we look into it
carefully and understand who we really are and what is our greater
potential.
As we proceed through
the Bhagavad-gita, in Chapter Three, Lord Krishna discusses Karma-yoga,
the knowledge of how every action creates an opposite and equal
reaction. Fifty years ago in this country of the USA, hardly anyone
spoke of karma, unless they were students of yoga or Eastern Philosophy.
Now everyone talks of karma, it is a part of the vocabulary, whether
they really understand it or not. But the point is, where do you think
that came from? How do you think they started to know about karma, or
yoga for that matter, except for the fact that the teachings of the East
and yoga, which are centered around the Bhagavad-gita, continued to
spread throughout the West.
Similarly,
considering all the knowledge that the Bhagavad-gita has within it, do
you think that you will learn such things in the colleges or university
courses? Hardly. You have to go beyond that. You have to take separate
or alternative studies, like in studying the Bhagavad-gita, or listening
to those who know about it. Then you can also begin to learn the basic
laws of the universe as outlined in the Bhagavad-gita, as in the laws of
karma. Otherwise how will you begin to understand that your present
circumstances and tendencies may be carry-overs from a previous
existence? Or even many previous existences that we have experienced.
You only begin to understand these things by studying the Bhagavad-gita,
the teachings of which are also expanded in the Upanishads, and then
even more elaborated in the Puranas and other Vedic texts and
commentaries.
In Chapter Four, called Transcendental
Knowledge, it is explained to Arjuna how this knowledge was given down
through the parampara, or disciplic succession. Lord Krishna explains
the purpose and the transcendental nature of His appearance in this
world. Also how to perform one’s actions so they are spiritual
activities, which can then enable a person to reach the spiritual abode.
In
Chapter Five, Karma-yoga, Action in Krishna (Spiritual) Consciousness,
it is explained how to perform one’s actions in the right consciousness
of bhakti-yoga, and the way to focus on the natural, self-sufficient
happiness within.
In
Chapter Six, Sankhya-yoga, we find the instructions on how to conquer
the mind to attain the natural inner happiness–beyond the senses-and
become established in self-realization, the perception of one’s real
identity. And then to see all else, all things around you with a steady
mind, free from desires and possessiveness.
Then
Lord Krishna gives instructions on how to practice yoga and meditation
so that we can eventually perceive the spiritual dimension all around
us, of which we are a part. Then we can enter and experience boundless
transcendental joy and bliss, free from maya or illusion, and in touch
with the Supreme Consciousness. Then such a person can see God
everywhere and every being in God. Thus, he is never lost.
In
Chapter Seven, Knowledge of the Absolute, we have the instructions on
how to know God, how to see that everything rests and depends on God,
like pearls strung on a thread. Also, how to recognize the power of God
in all the powerful aspects of nature. Thus, we become aware of God and
His potencies in all things until we reach the abode of God.
Chapter
Eight, Attaining the Supreme. This chapter gives more specific
information about the ways of material nature, how to get free of it,
and how our consciousness at the time of death, developed by our
thoughts, words and deeds, determines our next life, our next
destination. Therefore, if we are remembering God, Krishna, then we can
attain Him. So the instructions include how to think of Lord Krishna and
attain Him through devotional yoga. Also there are instructions in how
to understand the higher and eternal nature, beyond all matter, which is
the ultimate destination of us all.
In
Chapter Nine, The Most Confidential Knowledge, Lord Krishna gives
advice that this spiritual knowledge is the king of all knowledge, the
most secret of all secrets, and by following it we can attain direct
perception of the self by realization. Lord Krishna goes on to explain
how everything is working under Him, but fools will never be able to
recognize this. But by engaging in devotional yoga, the mind becomes
spiritualized enough to understand God as He is by realization, far
beyond any mental speculation. Lord Krishna goes on to explain that He
is impartial to all, but becomes a friend to those who offer loving
service. By engaging in the process systematically, you can reach the
highest abode.
In
Chapter Ten, The Opulence of the Absolute, we find explanations on how
everything, all spiritual and material worlds, emanate from the Absolute
Truth–God. Those who know this engage in devotional yoga to God, and
with that love, Lord Krishna gives them the understanding by which they
can come to Him.
Then Lord Krishna
tells Arjuna how He is situated in all the powers and powerful things
throughout the universe, whether it is the radiant sun, the tranquil
moon, the water of the ocean, the transcendental Om, the chanting of the
holy names as in japa meditation, and in the immovable Himalayas, and
much more. But it is only with a single fragment of His energy does Lord
Krishna pervade and support this entire universe. This leads to...
Chapter
Eleven, The Universal Form. It is in this chapter wherein Lord Krishna
shows Arjuna, by giving Arjuna divine eyes, how He is spread throughout
the entire universe by His energies and expansions. Some of what Arjuna
sees is beautiful beyond compare, and other things that are terrible and
frightening. Some are hundreds of thousands of multicolored divine
forms, as well as demigods, planets, past and future events, and a
splendor so bright it would equal hundreds of thousands of suns. Both
birth and death could be seen within this amazing universal form that
spread in all directions, both near and far throughout the universe.
This
made Arjuna humble, who then requested Krishna to relieve him of this
view and show him His four-armed form, and then again His more familiar
and lovable two-armed form.
Now Arjuna was convinced that Lord Krishna was the Supreme and
everything both within and beyond this material manifestation, as well
as the father and creator of this material creation.
Then
in Chapter Twelve, Devotional Service, Lord Krishna explains the
ultimate goal of life, and the essence of how to practice Bhakti-yoga,
focusing especially on how to serve and fix our mind and intelligence on
the Supreme, Lord Krishna in all our activities and undertakings.
Then
we have Chapter Thirteen, Nature, The Enjoyer, and Consciousness. This
explains how the body is the center of the field of material activities,
and how we should understand the body as the vehicle in which both the
soul and Supersoul–Paramatma–reside. Also, that the body is not our real
identity, but we should see through the body to recognize the living
being within. The soul is beyond the body and illuminates the body by
consciousness. This is the symptom of the soul within. Now we merely
have to spiritualize our consciousness to directly perceive the soul,
and then see the difference between the body and soul.
The
field of activities also includes the five elements, ego, intelligence,
the senses, mind, and various emotions that project from the mind,
along with all moving and non-moving things. Aside from all this, Lord
Krishna explains the characteristics of His expansion as the Supersoul
and how to perceive Him within.
In
Chapter Fourteen, The Three Modes of Material Nature, Lord Krishna
describes the three modes or gunas and their characteristics as goodness
(sattva), passion (rajas) and ignorance (tamas), and the nature of
those according to how they are situated in each of these modes of
nature. This also determines if one is progressing upward while acting
in the mode of goodness, or simply maintaining while in the mode of
passion, or regressing downward in ignorance or darkness. This analysis
will also determine the condition of one’s next birth. As explained in
verses 14 and 15 in this chapter: “When one dies in the mode of
goodness, he attains the pure higher planets. When one dies in the mode
of passion, he takes birth among those engaged in fruitive activities;
and when he dies in the mode of ignorance, he takes birth in the animal
kingdom.”
So the goal is to know
how to act in order to rise above these three modes, which Lord Krishna
clearly explains as being the process of devotional yoga.
Chapter
Fifteen, The Yoga of the Supreme Person. Here Lord Krishna emphasizes
how to engage in that yoga process which can elevate you to rise above
all material inebriates and limitations, and material happiness and
distress, in order to reach the spiritual abode.
Even
though the living beings are all parts of the Lord, they are struggling
very hard with the mind and the mental interpretations of our
experiences within this material field of activities and the way we see
ourselves in this world. Furthermore, until these conceptions are
purified, they are carried from one body to the next, one life to the
next, just as air carries aromas. One who is spiritually ignorant cannot
understand how this takes place. But the progressing transcendentalist
can clearly see all of this. Krishna also explains that one who knows
Him as the Supreme Being knows everything and engages in devotional yoga
to Him, and his endeavors will know perfection.
Chapter
Sixteen, The Divine and Demoniac Natures. Here Lord Krishna makes it
clear how to recognize the Divine qualities and actions, as well as the
demoniac, both of which are in ourselves and in those around us. It is
only the divine qualities that are conducive to spiritual progress and
liberation, whereas the demoniac actions and qualities will keep you
bound in material existence for many lifetimes. So the next step is to
associate with those of a divine nature and develop such qualities in
ourselves, and avoid the demoniac. The demoniac can never approach God
nor the spiritual world, but reach progressively lower forms of
existence.
Chapter
Seventeen, The Divisions of Faith. In this chapter Lord Krishna
explains that there are different kinds of faith and religions depending
on what level of the modes of material nature are displayed by the
living being, such as goodness, passion or ignorance. Therefore, some
religions will be more materialistic, based on ego, or the bodily
identification and attachment and pride, while others will be more
spiritual. So there is a difference. Lord Krishna describes the
difference herein in a way we can clearly see the varieties and
categories to which they belong. It is up to us to study this carefully
to understand this.
Chapter
Eighteen, The Conclusion, The Perfection of Renunciation, or Yoga of
Renunciation for Moksha–Liberation from Material Existence. Herein Lord
Krishna explains the way to become spiritually perfect through the
proper means of renunciation or detachment from activities, but also how
to continue with prescribed duties. Yet out of all we may do or
practice, Lord Krishna finally concludes with the instructions on the
ultimate way of perfecting one’s spiritual life and realize the highest
truth, which is by performing devotional service, bhakti-yoga, and in
this way reconnect one’s relationship with God and then reaching the
eternal and imperishable spiritual abode.
In
this way, a person can cross over all obstacles of conditional life by
Lord Krishna’s grace. Otherwise, a person will remain lost in the
whirlpool of material existence. By surrendering unto Him, and then by
His grace you can attain peace and the supreme abode. Lord Krishna then
concludes that this is the most confidential of all knowledge given for
your benefit. He instructs that if you think of Him, become His devotee,
worship Him, just surrender unto Him, then you will be free from all
sinful reactions and come to Him without fail.
It
is further concluded that anyone who studies this conversation between
Lord Krishna and Arjuna worships Lord Krishna with his or her
intelligence. And simply by listening with faith to this conversation a
person becomes free from sinful reaction and at least attains the
planets of the pious.
So
these are the basic instructions that are related in the Bhagavad-gita,
and some of the benefits of studying it. So, in this way, a person can
acquire proper direction in life, a deeper realization of one’s true
identity, and attain a level of self-confidence and peace by inward
reflection and realization that can never be reached through ordinary,
materialistic studies or endeavors. Furthermore, these can be applied to
assist us in all aspects of life to help bring us to our higher
potential in everything we do, materially or spiritually. This is the
power of the Bhagavad-gita and the instructions of Lord Krishna found
within it.
Thank you very much,
Jai Sri Krishna.
