Bhagavad Gita Introduction to Youngsters

8/7/2019 Bhagavad Gita Introduction to Youngsters

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BHAGAVAD GITA: AN INTRODUCTION TO YOUNGSTERS: 1997

(This was a speech delivered at the request of Sai brother Anand Boodhun, to a group of

youngsters, who were interested to be introduced to spirituality as propounded by the

Bhagavad Gita.)

Bhagavad Gitâ, is the voice, the word, the song of the Ground of existence, the SupremeBeing underlying the whole universe, dispensed through the intermediary of Its incarnation or

human representative, Krishna. Krishna is the perfect mind radiating perfect awareness of

Being. Krishna enlightened the mind of Arjuna, who admitted his confusion and non-

knowingness and consequently opened himself totally to the wisdom of liberation. Arjuna is

the son or representative of mankind [PArtha] endowed with a clear conscience [PAndava].

According to a legend, prior to writing the Mahabharata epic, which contains the Bhagavad

Gita, sage Vedavyasa invoked the assistance of Shri Ganesha, the symbol of meditation and

the ability to digest the supreme wisdom, in order to endorse the truths proclaimed therein.

Arjuna was known as Pandava, the awakened, clear-minded person who is devoid of

prejudice and injustice. Arjuna is also called Partha, the noble offspring having inherited a

positive spiritual heritage (daivi sampada: virtuous disposition) bestowed by ancestors.

Gitâ is a discourse on the timeless wisdom taking place between Krishna, a supreme master

of yoga and his cousin/friend/student Arjuna. The dialogue occurs in the centre of a

battlefield at Kurukshetra [the field of action], in Karmakshetra [the field of actions and

consequences] and Dharmakshetra [the field of right living], where the fair-minded Pândavas

and their selfish and ruthless cousins, the Kauravas, have assembled for a moral war.

This moral war [dharma-yuddha] can be viewed at two levels: the external [Kurukshetra] and

the internal [Dharmakshetra]. Internally, this war is being waged between the forces of

ignorance and egoism led by the Kauravas (offspring of a blind usurpator king, Dhritarâshtra:

a mixture of rajas & tamas overpowering the mind space) and the forces of virtue and justice

(offspring of Pându: a clear and passionate mind, established in duty-bound righteousness, a

mix of rajas & sattva).

In the Bhagavad Gitâ, Krishna is an Avatâra [accomplished human consciousness capable of

free and enlightened action], a supreme master of Yoga [Yogeshvara] and the Absolute

Spiritual Awareness [Adhiyagnya] that shines after the limiting sheaths of the human soul

(seat of undivided life) have been sacrificed into the fire of meditation. Adhiyagnya is the

divine dimension lying at the basis of our spiritual heart. Adhi stands for a substratum, a

base. Yagnya literally means the sacrifice through fire as an act of worship. Essentially, it

indicates the pathway leading to the actual realisation (gnya) of That Supreme Truth (ya)

underlying existence and experiencing.

Adhiyagnya is the pure, original, natural, underlying non-dual awareness, which is uncreated,

immutable and perfect. It is the knowing or revealing of the field of existence through

experiencing (Kshetragnya) and is most sacred and adorable. The worship of this sacred state

exclusively through rites and ceremonies is insufficient to uncover That supreme Truth,

which is our true divine being, beyond all appearances and conditionings. It requires spiritual

communion through meditation, undertaken with devotion, discernment between the real and

unreal, non-attachment to actions and fruits of actions, and surrender.



This Adhiyagnya expresses Itself initially as the basic spiritual state called Pragnya (pre-

conscious awareness shining prior to the consciousness of anything in particular) in each one

of us. Pragnya, pure consciousness, is the space of awareness (chidakasha) in which the

realisation of Truth takes place. It is for this reason that Adhiyagnya is considered as the

basis of Brahman, the Absolute Truth. Without the awakening of Adhiyagnya in us, it is

impossible to realise Brahman, our perfect being. Once Adhiyagnya is awakened in us and

we humbly and joyfully submit our will and destiny into Its power, It manifests as the inner Guru, the Sârathi, the perfect Guide et expert Charioteer, whose objective is to lead us to the

perfect realisation of our true being by going beyond the veil of appearances, beliefs and

conditionings [moksha/mukti].

To recall, some time before the start of the war, Krishna was sleeping on his couch when

Arjuna and Duryodhana paid him a visit soliciting his assistance. Shrewd Duryodhana asked

for Krishna’s army, which represents the material forces or Mayashakti, whilst fair-minded

Partha simply requested for the presence of unarmed Krishna as his charioteer [Sârathi] and

guide [guru]. Through the revealing of the Gita, we have a clear indication of Yogeshwara

Krishna’s stature as Jagadguru, the universal guide. Adhiyagnya Krishna is true inner Guru,

the light beyond darkness, beyond limiting conditions (gunarahitam) and devoid of form

(rupavarjitam). It is also the Antaryami: the inner sustainer. It teaches a universal science,which sheds light on how to accomplish the life journey without regret, stress, despair, and

fear. It also discloses a practical and mystical approach which ensures complete happiness

and expansion at the different dimensions of our being.

So whenever we study the Gita, we need to bear in mind the different aspects of Krishna, the

supreme master of yoga. Krishna has taught us what state of being a human being can

achieve through yoga as the sublime art of action (karmasu kaushalam) and the state of

equanimity (samatva). Now, if that state of being is not accessible to an individual of average

intelligence, we can conclude that the Gita is just a philosophical treatise, without any

practical value. However, such is not the case as the Gita is an exhortation to engage oneself

in enlightened action (without the sense of doer) through an illuminating and liberating yoga

science.

It is to be noted that Gîtâ is equally a mystical and intuitive dialogue between the awakening

consciousness of a spiritual seeker [with a daivi sampada] and the Pure Awareness of

Absolute Being [Adhiyagnya], in the silence of meditation where the two opposing armies of

psychic forces and energies of the mind are maintained in a state of standstill, are at rest.

In the Bhagavad Gîtâ, we learn that the sacred wisdom was initially revealed by Adhiyagnya

to Aditya-Vivasvan [the person with a self-effulgent and all-revealing consciousness], then to

Manu [the protector of the mind space: the civilized person embracing a code of moral

conduct], later to Ikshvâku [a Sûryavamshi: one who lives and transmits the light of virtue

and whose vision (iksha) is filled with light], and presently Adhiyagnya, incarnated inKrishna, was imparting that holy science to truth-seeking Arjuna in order to free him from his

confusion, indecision and existential anguish.

Arjuna accepted Adhiyagnya as his guide. Master Krishna taught the holy science seated on

the celestial chariot, from where He revealed the grace, vision and power of the Cosmic

Being. Through that holy science, Arjuna turned into a fearless hero, ready to fight the dark

forces and to establish order and justice for the wellbeing of all (loka sangraha). This is the

reason why we should turn to the Gita when mundane attachments and their consequences



obstruct the path of virtuous duty, when blind ambition veils the vision of compassion, and

when hatred stultifies the voice of love.

Adhiyagnya is the timeless guide [Sanâtana Sârathi], manifest in the awakening

consciousness [celestial chariot] of everyone. It holds the reins of discernment and the whip

of detachment in Its hands. It directs the horses of the five senses and the five sheaths

(mental layers: physical, impulsive, mental, intellectual, potential) and guides the individualon the path of Satya [truth], reinforced by Dharma [virtue], which is illuminated by Prema

[love and devotion] towards Shânti [peace & bliss]. On top of the chariot floats the flag

bearing the seal of Hanumân [humility, faith and dedicated service to goodness and spiritual

upliftment].

The study of Bhagavad Gita may act as a miraculous remedy to the contradictions and

stressors of modern life, to the vanity of material science and technology, and to the empty,

illusory and superficial existence proposed by modern or postmodern society. It has been

said that the Gita is meant principally for sudhi-jana [persons endowed with the maturity of

intelligence and sensitivity of the heart] because the Gita lays much emphasis on spiritual

engagement through enlightened selfless action, positive self-esteem through self-knowledge

and the deployment of spiritual attitudes and values with faith and fervour. In fact, Gitateaches total submission of personal will unto the Cosmic Flow of Life (Immanent Cosmic

Agency or Being: Adhidaiva, Ishvara), the offering of all dutiful actions to the Cosmic Agent,

the true acting Power in the universe, and the art of meditation leading to serenity,

transcendence of conditionings, attainment of Oneness with the Absolute Unborn

Imperishable Transcendental Being (brâhmi, brahmanirvana). Adhiyagnya, through Krishna,

makes the solemn promise that divine grace will relieve the strains and burdens of all true

practitioners of yoga and lead them inexorably to self- fulfilment [yogakshema]. All

references to I, My, Mine in the Gita do not pertain to the physical state of Krishna but to the

divine domain of Adhiyagnya, our True Being reflected onto the mirror of pure

consciousness.

Concerning the field of Dharma [dharmakshetra], Gîtâ proposes that everyone follows and

practices the specific duty, which is in harmony with one’s natural predisposition,

temperament, aptitudes, cultural heritage, social position and rights. One should never act in

an unnatural way; one should always follow the inner conscience. It is better to organize our

social life according to the bases of our spiritual culture, without at any moment losing our

connection with truth. This indeed leads to fearlessness in action. One should adopt a sense

of detachment from the worldly occupations and preoccupations and learn to flow with the

intimations of the inner voice of our heart, of our humanity and of our inherent divinity.

Gita starts with Arjouna Vishâda Yoga, the anguish of Arjuna, whereby he lost all his

bearings, references, and certainties. He became a humble and open-minded seeker on a path

leading to the supreme good of everyone. His readiness to learn created the space needed for spiritual awakening, expansion and accomplishment. Gîtâ ends with Moksha Sannyâsa Yoga,

transcending [sannyâsa] the limitations based on ignorance and conditionings and the ending

of the illusion [moksha]. Arjuna can easily be compared to the modern individual : confused

despite so much information, uncertain about the real meaning and purpose of life and

distressed by the constant pressures of daily life. Thus, if a modern person studies the Gita

with the same interest, enthusiasm and attitude as Arjuna, they should be in a position to

claim just like Arjuna that “my illusion is dissipated, I have realised the truth, I know what to



do now!” One should never forget that even a little bit of the yoga propounded in the Gita can

save them from the great turmoils of material life.

One should be ready to realise and acknowledge that the Gita is more important than Shri

Krishna. Master Krishna was born from a mother’s womb and like any human being he

passed away. However, the wisdom of the Gita is timeless and universal. It existed prior to

the advent of Krishna and after his demise. In Gita, Adhiyagnya explained that It incarnatedin humanity (in human consciousness) several times in order to elevate the consciousness of

peoples of the world. The Hindu philosophy of life believes in the reincarnation of Yogis in

order to enhance their unfinished spiritual realisation, to restore and consolidate the highway

to divine realisation and to elevate the general awareness of humanity as a whole so that

order, truth and peace be maintained in the world. After physical death, the consciousness of

Yogis having established the slightest connection with the Divine Self does not vanish into

nothingness as a cloud discharging its accumulated droplets of rainwater.

An interesting word encountered in the Gita is deva or devatâs. Actully, the terms have

diverse meanings though they essentially mean giver of light and wisdom. They may refer to

the forces of nature, the cosmic energies, the natural elements, or even the great Aryan heroes

believed to have acceded to the celestial heavens and assigned cosmic roles owing to their great exploits and actions in favour of general welfare (loka sangraha). Deva also indicates

the different concepts of the One divine principle (Adhidaiva) as conceptualized by the

limited human mind. Finally, Deva points to the Absolute Being, which shines by Its own

light that animates and illuminates the whole cosmos with all its entities and events.

We should also understand that the Gita does not encourage the worship of devas, as such

worship is immature and basically materialistic. It diverts us from the real goal and strays us

away from the realisation of our true Being. The Gita does not value complex rituals or

ceremonies; it does not talk about temples, ashrams, complicated techniques of meditation. It

urges seekers to endeavour to attain the supreme realisation that this whole existence is but

the phenomenal manifestation of Absolute Ground, which is the Imperishable Immutable

Truth. Attaining this realisation is the supreme goal of the yoga taught in the Gita. May all

of us realise this supreme truth.

To end, I would like to say that Adhiyagnya has never ceased to sing the Song of the Being,

which is both Immanent and Transcendent. This divine Song is not restricted only to the

Bhagavad Gita text. Whoever attains spiritual communion with Adhiyagnya will definitely

experience the divine Song, whether they have ever been through the Bhagavad Gita or not.

So the first step is to become an Arjuna. Adhiyagnya will then not be too far away.

Hari Aum Tat Sat.

Koosraj KORA VENCIAH [email protected]

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Bhagavad Gita Introduction to Youngsters

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