To understand the meaning of the Geetha, the
reverential approach is necessary. You must
take up its study in an attitude of submission
and expectancy. For the Geetha is the “milk” of the
Upanishads, “drawn” by the Cowherd Krishna with the help
of Arjuna, “the calf,” for all the “dull-witted” to drink and
draw sustenance from.
There are some who argue that the
Geetha as a sacred poem was a creation later than the
Mahabharatha, of which it is a part; but whatever may be
said of the composition of the Geetha, there is no doubt
that the principles and teachings of the Geetha are ancient,
nay, dateless. In the first three slokas of the fourth chapter,
reference is made to the Lord instructing the Geetha to Surya
(Sun) first and later to Manu; and to the fact that from Manu
it reached Ikshvaku and thence to others in succession! So
the Geetha is beyond the category of time and it cannot be
assigned to a particular point of time, past or present.
The Geetha is a text for spiritual practitioners, for it
emphasises sadhana (spiritual discipline), and spiritual
attitudes, more than anything else. Every chapter lays down
means and methods of reaching the goal of peace and
harmony. Now sadhana is the product of keen and steady
yearning for progress. The aspirant must aspire, not despair.
He must persevere, not clamour for quick success.
The
Geetha is as a boat, which takes man across from the selfimposed
state of bondage to the freedom which is his nature.
He is taken from darkness to Light, from lustrelessness to
Splendour. The Geetha ordains for man disciplines and
duties which are free from the taints of Vasanas (tendencies
and impulses) that tie him to the relentless wheel of birth
and death.
Really speaking, man has come into this Karmakshetra
(Field of Activity) only to engage himself in activity, not in
order to earn the fruit of such activity. That is the teaching
of the Geetha, its fundamental lesson. The Geetha is the
quintessence of the meaning of all the Vedas, Yajnas and
Yagas (offerings for the glory of God).
The outward-directed
activities are mentioned in the preliminary portions of the
Vedas. Activities of the mind, like the Upasanas, which are
directed inward are mentioned later. Jnana Yoga too is
expounded to minds thus clarified and purified.
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