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Bhagavad-Gita P.11 Dedicated with affection and gratitude to my eternal Well-wisher and Master, A.C. Bhaktivedanta Svami Prabhupada 1 Copyright© Marco Ferrini, 2004 Published by Centro Studi Bhaktivedanta Academic Department of Traditional Indian Sciences Via Livornese Est 172 - 56030 Perignano (PI) Tel. +39 0587 618448 – Fax +39 0587 615435 Mobile +39 320 3264838 [email protected] www.c-s-b.org All rights reserved. Reproduction, total or partial, of this work, is prohibited unless specifically authorized in writing by the author, except for brief quotes for the purpose of critique. 2 INDEX - Foreword p.4 - Introduction p.9 - Bhagavad-gita p.11 - Background of the Kurukshetra Battle p.14 - Chapter I - Arjuna’s fear p.16 - Chapter II – Appearance and Reality p.23 - Chapter III – Action exempted from conditioning p.33 - Chapter IV e V – The Art of life - Karma yoga p.39 - Chapter VI – The mind: obstacle or precious help p.45 - Chapter VII - Consciousness p.64 - Chapter VIII – Contents of the psychic Field and Existantial Journey p.69 - Chapter IX - Revelation p.74 - Chapter X – The Immanent Divine p.79 - Chapter XI - The universal form: Arjuna facing the Numinous p.85 - Chapter XII - Bhakti: the regal way to self realization p.92 - Chapter XIII – The teaching of knowledge p.96 - Chapter XIV – The ropes of conditioners p.109 - Chapter XV – The inner voice - The function of the Symbol p.114 - Chapter XVI – The psychological type p.122 - Chapter XVII - The gunas and the human behavior p.129 - Chapter XVIII – De-conditioninf and victory of the inner-self. Bhakti: a superior synthesis p.134 3 FOREWORD The precious wisdom of Hindu tradition has been discovered and appreciated by many great Western thinkers; to name only a few of the modern ones: Kant, Schopenhauer, Nietzsche, Hegel, Thoreau, Emerson. Their expertise in dealing with heterogeneous cultures, brought them also to the study of ancient India, from which they probably drew a number of topics such as the cosmic Principle, the veil of Maya, the infinity and consciousness of the self, the law of attraction and repulsion, the cyclic succession of great historical ages. Kant said about ancient Indians: “Their religion was originally very pure, […] we can still see traces of a pure concept of divinity, not easily found elsewhere.” As for Schopenhauer, he saw India as the land of primeval wisdom, the place where Europeans could trace their origin back, and the Tradition which had influenced them in a significant way. We report here some of the most pregnant opinions expressed by eminent thinkers, as a testimonial of the impact that Bhagavad-Gita, the “Hindu Gospel” and synthesis of Vedic knowledge, had on the West: “A work which demands the highest respect.” (E. Kant) “With Bhagavad-Gita we can have a clear idea of the highest and most practiced of all Indian religions.” (G. W. F. Hegel) “Bhagavad-Gita is one of the clearest and most comprehensive compendiums ever made on Eternal Philosophy […]. It is perhaps the most systematic spiritual affirmation of Eternal Philosophy.” (A. L. Huxley) 4 “It’s the most beautiful book. It was as if an empire spoke to us, nothing small or unworthy, but large, serene, consistent, the voice of an old intelligence which in another age and climate had pondered and thus disposed of the same questions which exercise us.” (R. W. Emerson) “The most splendid and perhaps the only real philosophical poem existing in any known language.” (K. W. von Humboldt) “When delusion looks me in the eyes and, all alone, I see no sunray, I go back to Bhagavad-Gita. I find a line here and there, and I suddenly get to smile in the middle of overwhelming tragedies.” (H. Hesse) In the course of time, the immense spiritual heritage of the ancient Indian subcontinent has slowly but surely degraded, due to many internal and external causes. However, its original point of view is still available for those who desire it, and can only be found within the tradition. A study based on Western parameters, utilizing a Greek-Latin matrix, would in fact deviate the researcher from the understanding of its correct meaning (siddhanta). Vedic literature doesn’t contain a petrified knowledge, but a wisdom which is ever valid, vital, capable of self regeneration and adaptation to various historical contexts, with renewed attention to time, place and circumstances. It maintains its immutable essence intact in time, yesterday as today, offering the opportunity to set out a high quality lifestyle and fulfill the individual’s highest aspirations. We can take advantage of this multi millenarian experience, which has come to us thanks to the exegetic work of the traditional schools (sampradayas). Whereas the West has created a disconnection between the conscious and unconscious part of the psyche, resulting in a loss of unity for the self, such process has had much less impact on Indian culture. This in fact has retained a global, all-embracing vision of man, and has imprinted a fulfilling sense of completeness on human life. Jung writes in What India can teach us (1939): 5 “The civilization and psychology of India are much like its temples, with sculptures that depict the whole universe, including all possible human aspects and activities, holy or impious. This is probably why India appears much like a dream: it sends us back to the unconscious, in that unredeemed, uncivilized, original world which we can only dream about, since our consciousness negates it. India represents the other way to civilization, with no repression, no violence, no rationalism.” Although the Western spirit has penetrated the East, and has partly modified some of its habits, mostly degrading them, it has not succeeded in eradicating such value. On the contrary: “It is amazing to see how fragments of Western science can peacefully live with what we call, in our myopia, superstition” (Jung, 1939). The millenarian experience of great sages proves that the scientific path and the religious-mystic search constitute a harmonic continuum, without contradictions or illogical gaps. From objective and unbiased observation, we can move to the contemplation of reality, which is to be investigated with scientific methods and instruments, in order to achieve a coherent and provable result. Through this method, the real scientist discovers quite naturally the metaphysic dimension. There is indeed no unabridged gap between real science and authentic spiritual research. The scientific process, or positive method as it is called in the West, constitutes only the first part of the path. As we proceed with an honest spirit of search, we start investigating matter very deeply, penetrating its constituent elements (sub-atomic particles). Thus, we begin to catch a glimpse on non-matter, while proceeding towards the dimension of spirit. Spirit and matter don’t negate, but rather complement each other. They are simply two different categories of energy with a common origin: according to Vedic literature, the Supreme Being, Param-purusha. 6 Among the many traditional Hindu texts, the Bhagavad-Gita is celebrated for the depth, extent and universality of its message. It is a remarkably spiritual, but also practical and verifiable message, which surpasses individual cultural backgrounds. For this reason, its worth extends to the entire humanity, in every time and place. From an attentive and in-depth study of this text, we can draw many noteworthy suggestions which can tangibly improve our life quality. We can get cues for psychological reflection and for a speculative, heuristic approach to the variegated and multifarious hindovedic culture. In my opinion, Bhagavad-Gita constitutes a reference point of inexhaustible, undeniable wealth, which allows man to directly approach the meaning of life, human destiny, suffering and the solutions that the Indian sages (rishis) have suggested through the centuries. The purpose of a psychological approach to the content of Bhagavad- Gita, is to explore a pattern of thought which has represented, and still represents, a coherent unity of fundamental existential values for more than one billion people over the centuries. It is thus a reference text for the understanding of life, in its physical and metaphysical totality. Modern time is distinguished by advanced communication and information, and by the increasing contact between different peoples and cultures. This creates more and more exchanges and comparisons between different socio-cultural models, although not always productive and peaceful ones. What stimulates the majority of people of our time to turn to the classics of Indian thought, is mainly the increasing need, mostly unsatisfied, to find and understand one’s position in the universe. Indeed, there arise ever stronger doubts on the self, individuality, identity, personality, relationships, destiny and life precariousness. Traditional Indian culture, fully substantiated by the sacred, aims at the harmonization of the most diverse experiences, in order to reach freedom from suffering (moksha). The socio-cosmic organization and the dialogue between 7 micro and macrocosm; the terrestrial and celestial happiness in view of ultimate Goodness; harmony with cosmic laws; all-regulating and sustaining dharma: such topics generate appreciation for a series of universal, everlasting values, and a positive tension towards Truth, Wisdom and Beauty. 8 INTRODUCTION Bhagavad-Gita, like all works based on Indian thought, is an instrument meant to concretely free the individual from suffering. It does not express anything abstract, nor is its teaching valid only for a certain historical period. The conditions under which Bhagavad-Gita must be interpreted and applied to daily life may vary, but its nucleus and its essence, are suitable for any circumstance, any time, any cultural and spiritual environment. Through Bhagavad-Gita we learn to know ourselves and to gradually understand who we are. The study of this text produces a level of consciousness which, in its practical application, allows for the development of a superior understanding, a higher state of conciousness and an intuitive perception.
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