The greatness of Srimad Bhagavadgita are infinite. It is God's divine words, and Gitaji's author is Lord Veda Vyashimself. The remover of all obstacles, Shri Ganeshji is the writer. Primary leaders and learned teachers of all sects have written commentaries on Gitaji. Many that have written commentaries on this holy text have become great renunciates and eminent great souls. Many great scholars have expressed their sentiments on this holy text. Not only that, foreigners that do not believe in Hindu Dharma, have also written a lot about the Gitaji. So far the number of expositions, translations, commentaries, explanation, articles, critics, question-answers and inquiry that has taken place on the Gitaji, that many commentaries and deliberations have not taken place for any other holy text. Yes, there are many interpretation and translations of the Bible and many new ones are still being written; however the main reason for its spread is only due to more power and wealth. On the subject of Srimad Bhagavadgita, it is not so. Gitaji does not need the support of inert power and wealth. There is such extra-ordinary, remarkable and distinguishing power in Gitaji, that when she falls in the hands of any inquirying and contemplative wise men, they too become compelled to writing on Gitaji, i.e. with great love and reverence they write something on Gitaji and considers themselves to be blessed that their writings have been purified.
For an ordinary individual like me, to say or write on such an extra-ordinary holy text, is like a covering; however with this very excuse, I have received this opportunity to a small extent to think about and reflect on Gitaji; from this aspiration, it is of the nature of a restless child. Learned men, please forgive me for my presumptuousness.
In Srimad Bhagavadgita the three rivers of Karma (Duty), Bhakti (Love) and Jnana (knowledge) are flowing, and every verse is filled with divine meanings, that with whatever view a man sees this divine and holy text, it appears in the same discipline to him. That is -
Jinh ki rahi bhaavana jaisi |
Prabhu moorati tinh dekhi taisee ||
It is the same with the divine words of the Lord. For those individuals where the discipline of duty is predominant, they see the holy text with the predominance of "karma" selfless service, duty. From the beginning to the end, they see that only doing dutiful acts is emphasized in the Gitaji. If there is a description of Bhakti or Jnana, then it is secondary and only fostering "Karma". And this point appears to be rational. Here on the battlefield, with the presence of dutifulArjuna and deliberation through Lord Shri Krishna, instructions on duty, appears to be most appropriate.
The dear and learned teachers of "Bhakti" say that in Bhagavadgita there is only description of "Bhakti". Karma andJnana, support Bhakti. On thinking over the beginning and end of this holy text, this very point becomes firm. In Gita 2/7 verse, when Arjuna with the sentiments of a student, taking refuge in the Lord, prays to tell Him that what is for his eternal good? To that, the Lord clarifies his doubts and in the end tells him the best of all secret instructions that "You take refuge in Me. I will release you from all sins, do not grieve. (Gita 18/66). From this it substantiates that Gita has predominance of Bhakti
In the same way, those who are the revered teachers of Advait (Non-duality), they say that in terms of the principles,Gita only instructs in Jnana (knowledge). Karma and Bhakti is described to remove the impurities and to wipe out the sins of the inner senses and to make one entitled to receive true knowledge. This too is in connection with and in accordance to the scriptures. Lord has started the instructions with Jnana in Gita 2/11. The glories of Jnana have been expressed in a distinguished manner - "na hi gyaanena pavitramiha vidhyate" (Gita 4/38) "Nothing purifies in the world like knowledge" (Gita 4/38).
With respect to such an extra-ordinary Srimad Bhagavadgita, from every angle and every which way, the true purport of Gitaji, only God Himself knows. When a man becomes a target of being gauged and assessed, then it is difficult to know his true depth and inner feelings; now God is infinite, unbounded and unsurpassable. Therefore how can anyone grasp in totality His truth, His sentiments? And - "sab jaanat prabhu prabhuta soyi | tadapi kahe binu rahaa na koyi||"
According to Gitaji's utterance one can present something. Thinking over Gitaji, without any biases, Gitaji reveals thatKarma, Bhakti and Jnana are described completely and totally; and no subject has been left incomplete. (to be continued) (to be continued...) From book "Jeevan ka Kartavya" in Hindi by Swami Ramsukhdasji
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If in doubt regarding the translation, please read the original Hindi message by Swamiji.
FOR MESSAGE IN HINDI PLEASE VISIT Date : 6th December, 2011 – GITA MEIN HRDAYAM PAARTH
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