Bhagwad Geeta & Other religious records

205 Pages·2012·2.45 MB·English

by  Shailendra K. Roy

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BHAGWAD GEETAa
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Other religious records

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A religio-philosophical analysis
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Prof. (wretd.) Shailendra K. Roy

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GatewayForIndia.com
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India Finland US Canada
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First Edition October 2010
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Copyright ©2010 Shailendra K. Roy & GatewayForIndia.com
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© All rights reserved. No part oof this publication may be
reproduced, stored in retrieval system or transmitted in
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any form or by any means without the prior permission of
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the author
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GatewayForIndia.com

Email: [email protected]
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1ISBN 1453890440
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Preface
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Bhagwad Geeta - considered one of the pillars of
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Vedanta or the prasthantrayi- is not a book of religion,
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revealed or otherwise, nor does it set forth a creed nor a
faith nor a belief system nor a cut and dried system of
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philosophy nor a meticulously thought out logical system but a
great message, delivered through the medium of Arjuna, to the
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humanity at large so that it may cope with individual and
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collective crisis for all times to come. The occasion was
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extremely critical when armies were poised for a final showdown,
tempers were at their edges; deep emotional issues -- issues of
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life and death -- were at stake. It was a ‘to do or to die’
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situation when a man was to kill his brothers, uncles,
grandfathers, revered preceptors with whom he had grown up
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and mingled without any inhibition. For a brutish man there is
no dilemma as he is blinded by his passion or his under–
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evolutionary status but for a sensitive, thinking man like
Arjuna–representative of his age as well as of the times to
come — a man of action as well as of thought, it was indeed a
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totally hopeless situation. Which sensitive man would not be
driven to despair in such a situation? Who would not sink into
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depression in such bleak forebodings? The Geeta, thus, starts
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with ‘Arjuna Vishad Yoga’. Vishad or depression is the stepping
stone to yoga. This, indeed, is a most interesting observation of
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the Geeta.
In such hopeless and hapless scenario, the Divine comes to
the rescue of Man. For the Divine is the ‘Suhridam sarvabhutani
Gn0atwa Mam Shantim Ricchati’ (Knowing Me as the real friend
of all beings he enters into Peace). He is literally ‘the friend,
1philosopher and guide’ of all men, irrespective of caste, creed,
country or color. He is seated in the hearts of all men. ‘Ishwara
0Sarva Bhutanam Hridadeshe Arjuna Tishati, Bhramayan Sarva
Bhutani Yantraruddhani Mayaya’ (Oh! Arjuna, the Divine is
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machination and power of Maya). His Inscrutable Power and
Machine is what goes by the name of Maya.
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In this scripture, therefore, one does not fiand any one
philosophy being expounded or any particular religion preached
or any dogma to be accepted or any logical sysitem propounded
or any particular God or His name propagatedd. These are best
left to philosophers, thinkers, preachers or even to sectarian
prophets. The Divine is beyond all symbnols and symbolisms,
sects and creeds, formulae and formulations. He is the Ultimate
Refuge for all men, when they are in qiuandary. The Geeta is a
scripture of synthesis of yoga and sanrkhya, of the synthetic and
analytical approaches. The pathos of karma (action), Jnana
(knowledge), Dhyana (meditation), Bhakti (devotion) and Yoga
(communion) all find their due plface in that book. It is pointless to
enquire who delivered that myessage— Shri Krishna on the eve
of an epic war or some sage who later expanded the essence of
that clarion call or whethear it was an actual war situation or a
symbolic war between Righteousness, exemplified by the
Pandava brothers andw a Hundred Evil personified as Kaurava
brothers. The essence of that teaching, in every case, is a
mighty one meant for the succeeding millennia. There is no iota
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of doubt that the Divine does incarnate Herself/Himself, from age
to age, to push the humanity from its moribund situation to a
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higher level of existence, called evolution, so that ‘it may live
more abundaantly’. He comes ‘not to destroy but to fulfill’ though
in the process some weeds have to be cleared of. That is what
one undGerstands by ‘yadayada hi dharmasya glanir bhavati
bharata abhyuthanam adharmasya tada-atmanam srijamyaham.
Paritranaya sadhunam vinasaya-cha-dushkritam dharma

sthapanaarthaya sambhami yuge yuge’ (whenever virtue
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subsides and vices prevail, to uphold righteousness, to protect
the virtuous and to eliminate the evil-doers I manifest Myself
1from age to age, oh! Bharata). Incarnation of the Divine as a
human person, ‘the word becoming flesh’ is not an everyday
0phenomenon but happens only at critical junctures of human
existence - from time to time. Inspired men, men of spiritual
2 genius, do appear, that too rarely, but an Incarnation or a Son of
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Man is the rarest of the rare cases. Man with his limited faculties,
is simply incapable of recognizing a Human Divine, unless and
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until, the Divine out of His immeasurable Grace, chooses to
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reveal Himself. And when he reveals Himself, it is for the entire
world to see. When the Sun rises does it require anyone’s
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certificate? If the Divine chooses to deliver a message nothing
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can obstruct the same. It has been well declared that ‘Heaven
and Earth shall pass away but My words shall not pass away’.
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The Geeta is a scripture of the ‘Synthesis of Yoga’ and of
‘Integral Yoga’ - terms first set out by Sri Aiurobindo. Earlier to him, it
was pithily symbolized by the monograrm of the Ramakrishna Math
and Mission designed by the genius of Vivekananda. This is the only
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scripture delivered in a war situation, not in a forest refuge or
ashram nor in a lonely cave; nor to a gathering of attentive listeners
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nor to a multitude following an Incarnation or a prophet. In that
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manner, it stands apart from all other scriptures of the world
including the Vedas and the Upanishads. This is not to denigrate or
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to belittle any one of the scriptures but only to highlight a distinctive
feature of the Geeta. It is not for nothing that this message has been
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likened to the Ambrosial Milk which nourishes and immortalizes a
person who cares to drink deep into it. For what can be more
important to a person than to seek Immortality in this ephemeral
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world?
Men of acttion like, M.K. Gandhi likened it to the Universal
Mother. Bal Gaangadhar Tilak saw in it as an outstanding teacher of
selfless action. Mystic, yogi and thinker like Aurobindo wrote classic
‘Essays on the Geeta’, Vivekananda gave scintillating insight into
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this great scripture, Dhammapada immediately reminds one of
the Geeta. Arnold saw in it as the ‘Song Celestial. Ancient
achharyas like Adi Shankara found the book vindicating the

philosophy of Advaita. Ramanuj and Madhava or saints like
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Gnyaneshwara wrote commentaries on it. Thus savants from the
east as well as the west have been attracted to it. It is, so to say, a
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‘broad spectrum’ panacea to which men of different belief systems
have found solace excepting those whose ‘hearts have been
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hardened’. It is the very epitome of universalism for it declares
‘whosever approaches Me in whatever manner, I approach him
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accordingly; for all men follow Me in their diverse ways’. This can
only be the Voice of the Godhead not of any sectarian god.
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Among such a brilliant galaxy of sages, saints, greaat men, poets
and scholars, why a non-entity dares to enter where ‘angels fear to
tread’? Because in an Oceanic ecosystem, there is space and
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necessity of whales as well as of coral reef fodrms to sustain the
system. Time is dynamic, unfolding, evolving. There is always the
necessity to harmonize a great message to the contemporary level
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of knowledge. An attempt, perhaps feeble, has been made. Wise
readers will judge it on merits.
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The book is the outcome of a falterring enquirer who gradually
realized that the study of plant formo is ultimately an offshoot of a
much larger study called philosophy. The terrain, then, became
more arduous. The Indian and the Western philosophies are just
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twins - one more intuitive while the other more discursive or
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speculative. Indian philosophies, both orthodox and heterodox,
have been called darshan or vision. They were mostly born out of
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the realizations of seers. They attempted to grasp the Ultimate
Reality not by thought alone but by Aparoksh Anubhuti or non-
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mediatory realization. Science also attempts to unravel the Truth.
Einstein rightly felt that Religion and Science are complementary.
He wrote “........I think that science without religion is lame and,
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conversely religion without science is blind”. There is no antagonism
between the two. All sincere seekers would come to the Vedic
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realization that ‘Truth is one; sages call it by different names’.
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Those who are not well acquainted with the Hindu ethos would
obviouslyG, find it difficult to comprehend why a war engulfed
the then civilized world centered around Greater India or
Mahabharata. This was prior to Babylonia, Assyria, Egypt and even
the Indus civilization. What were the exigencies for such a ‘world
war’ and why a Divine message was needed? To facilitate the
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same, the first chapter is entitled “The Background’. With regard to
the Puranas there are two extreme viewpoints. The Indian masses
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literally believe in the mythology of the Puranas. The other extreme
is represented by the semi-educated and the ultra-educated who
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consider them as mere fantasies written by halfwits of a bygone
age. Hence some instances of their symbolism have been
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incorporated with the hope that these works may be researched with
greater sympathy.
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Tele-vision and Tele-audience may appear miraaculous to the
‘rationalists’. But in-depth study of the human geniuses –
mathematical, scientific, musical and spiritual would point towards
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untapped power or possibilities of the human dmind. The second
chapter deals with only some of the well documented instances of
such possibilities. Many ‘paranormal’ phenomenons have been left
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out otherwise the main focus of this enquiry would have been lost.
The Vedantic view of life cannot be treated in isolation. Hence a
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comparative overview of other religions and of the basics of modern
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physics is the theme of the fourth chapter. Latest findings about the
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Old and the New Testaments have been incorporated for the liberal
followers of these two faiths. It may interest others as well. The
underlying theme of the Geeta isf the subject matter of the present
work. Obviously philosophical yquestions are bound to arise.
These have been attempted in as simple a manner as possible as
the author is neither a philoasopher nor a specialist of the subject.
The entire exercise is of a preliminary nature. An in-depth
consideration of this greawt scripture is left for the future which, in any
case, is always uncertain.
The views expressed here are entirely of the author. Sanskrit
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mantras/slokas quoted in the book have been translated into
English by the author otherwise the source is properly indicated.
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Any other quotation, recent or ancient, has been duly
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acknowledged. The author would welcome a critical appraisal of this
work. Dogmatism and its offspring fanaticism have been a bane of
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the human society. The author would be deeply satisfied if this work
contributes even infinitesimally, towards that goal of liberalism.

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Acknowledgement
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The author first expresses his inestimable sense of debt to
his mother. The Taitteriya Upanishad says thait the mother is
primary of all gods. Nothing can repay thadt debt. After the
formative period, ‘years of wandering and years of learning’
(Goethe), in an intellectual sense, comnmenced. The initial
guiding star was his father, whom, as a boy, he saw him
burning midnight lamp in pursuit of hiis Indological studies. In
those days electricity was hardly avairlable in suburban towns of
India but he doggedly pursued hiso work after the tiring office
work of the British Indian Government.
Then, as a young student hfe found in Dr. V. Puri, dedicated
teacher and researcher. A mayn, according to the Hindu ethos, is
indebted to all the past seers. This has been called the Rishi Rin
(}UrM }UK). This book is an aeffort to repay that enormous debt of
gratitude. Also to the huge body of students, who by their
questions have enrichewd the author’s intellectual life. To name
them is simply impossible. His wife, Gouri Roy, has been a
constant companion, for almost half a century, in prosperity and
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in adversity. Heartfelt gratitude is expressed to her. His children,
Aditi Sengupta (Roy), Sashwati Roy, Himadri Roy; son-in-law,
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Dr. Prabal Sengupta; daughter-in-law Dr. Shalini Roy
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(Bhardwaj), grandson Anirban Sengupta are an integral part of
the writer. Hence no formal thanks are expressed to them. To
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Virol Jindal sincere thanks are expressed for the many
discussions on mathematics, physics and philosophy during the
common evening walks in the sprawling Victoria Park grounds of

Meerut College, Meerut. Professor Chandan Sen (OSU-USA)
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took great pains in taking the author to many places in North
America, particularly to places associated with Swami
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Vivekananda. Loving thanks are given to him. Dr. Savita
Khanna, like a daughter, has assisted him in several ways.
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Loving thanks are also expressed to her. Colleagues of Sri
Ramakrishna Ashrama, Meerut and Sri Aurobindo Centre
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Meerut, have enriched, in one way or the other the author’s view
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on life. Grateful thanks are expressed to all of them. Professor
(retd.) Sourendra Roy, of Burdwan University and Shri
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Soumendra Roy have been a source of strength to the author.
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Grateful appreciations are expressed to them. Finally, Shri Tilak
Sen and his Data-Info, Shibpur, Howrah, personnel must be
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thanked for their pains in typing out the manuscript.
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