Bhagavad Gita and The Upanishads - The Connection: By Dr. Ranade

[Guest guest]

Namaste,

 

The articles are available in the book:

 

" The Bhagavadgita as a Philosophy of Self-realisation ", (being a clue to

through the labyrinth of modern interpretations), by R.D.Ranade

 

Publ.: Bharatiya Vidya Bhavan, Bombay, 3rd. edition 1982

 

They have a branch in New York City.

 

Regards,

 

S.

 

 

----Original Message Follows----

Ram Chandran <chandran

advaitin

advaitin

Re: Bhagavad Gita and The Upanishads - The Connection:

By Dr. Ranade

Thu, 20 Jan 2000 11:42:27 -0500

 

Gregji:

 

Namaskar,

 

You are quite right that this article is great. This artilce is taken from:

 

Bhagavad Gita - The Multimedia Book Version 1.1 ( A Multimedia CD for

Windows

95)

 

I find the CD quite valuable and it contains an ocean of articles from many

sources. Those who use the CD directly through the computer can not see

these

hidden materials with in the CD as text files. I was just lucky to find

these

materials (and there is so much more to come during later part of Gita

Satsang) and I am delighted to share with the list. I have written to the CD

producer and he has given me permission to quote from the CD. Most of the

compilation of articles from different sources was done by Sri. Pandurang a

member of the team which is responsible for producing the CD. This CD is a

great resource for those who want to find the hidden treasures of Gita.

 

regards,

 

Ram Chandran

 

Greg Goode wrote:

> Ram-ji,

>

> Great article! Where/when was it published?

>

> --Greg

>

 

____

Get Your Private, Free Email at http://www.hotmail.com

[Guest guest]

Greetings:

 

We are in the beginning of Gita and it is the right time to understand that

the philosophical ideas expressed in Gita comes from the major upanishads.

The following article, a lecture by the well known philosopher saint, Dr.

Ranade is a scholarly description of the relationship between Gita and

Upanishads. This article will give all of us the motivation to undertake Gita

Satsang with dedication, discipline and determination.

 

Ram Chandran

 

 

=================================================================

Bhagavad Gita and The Upanishads - The Connection: By Dr. Ranade

 

(Dr. R. D. Ranade, a saintly philosopher and savant of great eminence,

delivered a series of three lectures in 1928 under the auspices of the

Nagpur University, for the Rao Bahadur Bapu Rao Dada Kinkhede Lectureship

Endowment. This is one of the three lectures delivered by Dr. Ranade. This is

being reproduced here for more people to read and get the essence of the

teachings of Gita and Upanishads. The list wants to assure Nagpur University

and the Endowment that this reproduction is only for discussion and learning

and not for profit)

 

The Upanishads have been veritably the source of the teachings of the

Bhagavadgita. The Bhagavadgita is indebted to almost all the Upanishads in

this connection. It will not be possible for us to do justice to this multiple

indebtedness. We shall confine our review to the five Upanishads, namely Isa,

Katha. Mundaka, Chandogya and Svetasvatara. The relation of the Bhagavadgita

to the Nrsimha-Uttara-T'apaniya Upanishad will be dealt with later in the

course of this work.

 

Isopanishad

The first point to be noted in connection with the indebtedness of the

Bhagavadgita to the Isopanishad consists in the teaching by the Isopanishad as

regards activism. It has, however, been further developed by the Bhagavadgita.

The Isopanishad does make mention of non-contamination by action; but the

further teaching of autonomy, which we find in its developed form in the

Bhagavadgita, is its original contribution to thought.

 

The Isopanishad tells us

It tells us that we are born here below in this mortal world in order to do

action. But we should also see that we do not become entangled in it. The

conception of autonomy in the Kantian sense was developed long ago in the

Bhagavadgita. We know from the Bhagavadgita, for example, that we should do

our duty for duty's sake : This is its contribution to the philosophy of

activism. In fact, the Isopanishad supplies the basis of activism to the

Bhagavadgita, upon which erects the structure of autonomy. The second point of

connection between the Isopanishad and the Bhagavadgita is that even though

there are some passages referring to self-realisation in the Bhagavadgita, we

find the doctrine of self-realisation almost in its full-fledged form, in the

Isopanishad. It is indeed far higher in realisational value than the

Bhagavadgita. Look at this verse :-

It moves and it does not move; it is far and it is near; it is both inside and

outside; it is both transcendent and immanent." According to Iopanishad, all

such contradictions are reconciled in self-realisation. There is another verse

in that Upanishad which tells us how its author was first able to see the

Zustre of God, then the Form of God, and finally to identity himself with

that Form.

In fact, this doctrine of lustre, form and the identity of the Form with one's

own self has been excellently stated in the Isopanishad.

 

Kathopanishad

One of the most striking ideas that we find in the Bhagavadgita, namely, the

idea of Asvattha in the fifteenth chapter of that work, owes its origin and

inspiration to the Katha, where we have that famous verse :

But there is one fundamental difference between the description of the

Asvattha in the Katha and in the Bhagavadgita. In the Bhagavadgita we read, It

is the business of man here below to cut down this tree of unreality. In fact,

the Asvattha is the tree of unreality and equivalent to Samsara in the

Bhagavadgita. On the other hand to the Kathopanishad the Asvattha is real and

is equivalent to Brahman. We have a conception of Igdrassil, or the ash tree

in the Scandinavian mythology where we are also told that is our business to

cut down that tree. The ash tree :is not far different from the Asvattha. So

there is a parallelism between the Bhagavadgita and the Scandinavian mythology

rather the between the Bhagavadgita and the Kathopanishad How the change was

made from the reality of the Asvattha to its is reality is hard to comprehend.

Nevertheless, the standpoints of the two are different, and just as it is true

to say that the World is God, and also in a sense its, the to say that the

World is not God, similarly support for the one may be found in the

Kathopanishad and for the other in the Bhagavadgita.

 

Mundakopanishad

The Mundakopanishad supplies us with a conception which assumes very great

importance in the Bhagavadgita. It is the idea of the Visvarupa, which

probably first originated with the Purusa-Sukta. The Mundaka Upanishad

developed it a little more, while it was fully developed later on by the

Bhagavadgita. The Purusa-Sukta talks of while in the Muadaka we read

This, in fact, is in miniature a description of the Visvarupa of the

Bhagavadgita. We are told here how the eyes of the Visvarupa are the sun and

the moon, the ears are the quarters and his speech the Vedas. Further, the

head is supplied by fire and the earth supplies the feet. The wind constitutes

the Prana of that Visvarupa, while its heart is made up by the empyrean. In

this way, we have a miniature description of the Visvarupa in the Mundaka

which we find more .fully developed in the Bhagavadgita.

Secondly, in the Mundaka we have a very fine description of the antinomy

between ritualism and non-ritualism, which also we find later in the

Bhagavadgita; and the most wonderful thing is that the descriptions in the two

works are in close proximity to each other. Thus, in the Mundaka we find a

passage, exhorting us to do sacrificial action. In contrast to this and

immediately following upon this in the same chapter is the passage :which

exhorts non-ritualism and tells us that while a life. of sacrifice is destined

to lead us from existence to existence, a Iife of contemplation takes us

towards God. The essence of the teaching is that we cannot find reality in the

Mantras. They are merely rafts which are likely to sink in the ocean of life.

Therefore,, we must hold on to the steers-man, namely, God, who, will take us

to the other shore. In the Bhagavadgita also we have two similar passages;

where sacrificial life is exalted and where the sacrificial life is condemned,

and we are told that the spiritual life is much higher than the sacrificial

life. In fact, sacrificial action will lead us nowhere, We must resort to God

in order to be able to reach our highest ideal.

 

Chandogya Upanishad

A striking illustration of the indebtedness of the Bhagavadgita to the

Upanishads occurs in the Chandogya Upanishad, in a passage of extreme

difficulty which it is not possible to solve satisfactorily. Let us quote the

passage from the Chandogya Upanishad we are referring to :

Now look at the proper names and expressions that occur in this passage. First

comes Ghora Angirasa, then Krsna as the son of Devaki : then follows the

mention of the five virtues- and then the Upanishad speaks about the ( the

time of death ) ; and finally, about the three ideas involved in to which a

man must resort at the time of death.

Now let us see how there is a connecting link between the Chandogya on the one

hand and the Rgveda on the other, In fact, the passage from the Chandogya is

so full of; mystery that it may not be possible for any one to solve it. If we

consider the connection of the Chandogya with the Rgveda, we shall see that

Krsna is already mentioned twice in the Rgveda, as Rsi a hymn to the Asvins.

Let us quote these verses in full :

Then secondly, this Rsi, Krsna, is called Angirasa in the Anukramapika of the

Rgveda. We are not yet told that he had anything to do with Ghora, or how he

was related to Ghora Angirasa. But that Krsna is called an Angirasa is enough

for our present purpose. Finally, the name Ghora Angirasa itself occurs in a

passage of the Rgveda, in the Hymn to Sarama where Sarama says :

It is only Indra and Ghora Hngirasa that know ; I do not know either

brotherhood or sisterhood. " So, if we pur these passages together, we shall

see that Krsna, who was a Rsi, was known at the time of the Rgveda and also

that he was called an Angirasa in the Anukramanika, while the name Ghora

Angirasa has been particularly mentioned in the hymn to Sarama, can also see

from these references that Krsna and Ghora Hngirasa are mentioned in the

Rgveda, while the Chandogya puts them together and establishes a relation ship

of disciple and teacher between Krsna on the one hand and Ghora Tngirasa on

the other, The Chandogya also adds the word Devakiputra which takes one to the

Mahabharata or the Bhagavadgita. We know nothing about Devakiputra Krsna in

the Rgveda and hence arises the liaison of the Chandogya with the

Bhagavadgita. In this connection there are three important points to be noted.

In the first place, the same virtues which have been mentioned in the

Chandogya are also mentioned in the Bhagavadgita. of the Chandogya have been

mentioned in the sixteenth chapter of the Bhagavadgita. Now all the five

virtues of Chandogya have been mentioned here, but there is a little

difference. The three virtues, Arjava, Ahimsa and Satya, exactly in the

same order and Dana and Tapas interchange places. there are certain other

virtues mentioned in the Bhagavadgita, which we do not find in the chandogya,

such as . But that the five principal virtyes of the Chandogya have been

mentioned in two consecutive lines of the Bhagavadgita is a wonderful

resemblance. It is beyond question that the Bhagavadgita was indebted to the

chandogya for the conception of these five virtues.

 

Secondly, the chandogya tells us that at the time of death we should meditate

on the three conceptions,In fact, this contemplation is bound to be

idealogical. On the other hand, we are told in the Bhagavadgita that at the

time of death we should meditate on OM as a symbol of God . So even though

there is no identity between the ideas and the Mantra, the conception of

meditation on some symbol of God at the time of death is common to both.

 

Thirdly, and this is a very important and new point, the Gita also extends a

friendly hand to the Chandogya. the Bhagavadgita calls Samaveda the highest of

the Vedas, This is a very peculiar statement for before this and even after

this, the Samaveda has not been regarde Sveta'svataropanishad Finally, we

shall see how much the Bhagavadgita is indebted to the Svetasvatara Upanishad

for its Yogic teachings. In fact, the Svetasvatara Upanishad might be regarded

as giving us one of the most important descriptions of Yoga that have been

made. In about nine or ten verses it describes all the conditions that are

required for perfection in Yoga. The Bhagavadgita has been a popular summary

of this description, while the Svetasvatara Upanishad might be regarded as

supplying these ideas even to the great Patanjali. We know in the sixth

chapter of the Bhagavadgita how much and in what terms it describes the

practice of Yoga. Let us see how this teaching is indebted to the original

teaching of the Svetasvatara (II, 8-14).

 

In the first place, the Svetasvatara tells us that we must select s proper

place for meditation Then it tells us to hold the body erect, especially its

three parts, chest, neck and head (Thirdly, it advises us to control our

breath . Not merely this, it tells us further that our senses must be

regulated by our mind Further, when this sytsem of Yoga is being practised,

there are certain early physinlogical effects-lightness of body, healthiness),

beautiful colour of the body, a sonorous voice and so on. Also we are told how

the practice of Yoga enables us to conquer both disease and old age It also

talks of the conquest of death but this is no simple matter. Further, we are

let into the secret of early mystical experiences, such as those of and. Two

other kinds of early experiences, also are mentioned, which are not so well

known, namely, Anil or wind, and Asani or thunderbolt. These experiences make

an appeal to sense's other than that of vision. Anila, for example, refers to

the touch sense, and Asani to the organ of audition.

 

Further, the acme of spiritual life is obtained by the Yogic process, when the

Yogic is able to visualise his own Self It is a very fine Form, full of

lustre, which appears to the vision of the Yogic, and when he has seen this

Form, he experiences his ultimate identity with that Form. By the self he is

able to reach the finds an equation between the two as in the expressions

and and to him it is a matter of experience reached through Yogic process and

not intellectually. We see here how all these stages of Yogic development

have been mentioned by the Svetasvatara : the place, the posture, the breath,

the sense-control, the physiological effects, the conquest of disease and old

age, the early mystical experiences, the vision of the Self, and the ultimate

identity of Self with God. It is needless for us to point out how the

Bhagavadgita takes up many of these ideas and weaves them into its system of

Yoga which is known to all the students of that great work.

[Guest guest]

Ram-ji,

 

Great article! Where/when was it published?

 

--Greg

 

 

At 09:41 AM 1/20/00 -0500, Ram Chandran wrote:

>Ram Chandran <chandran

>

>Greetings:

>

>We are in the beginning of Gita and it is the right time to understand that

>the philosophical ideas expressed in Gita comes from the major upanishads.

>The following article, a lecture by the well known philosopher saint, Dr.

>Ranade is a scholarly description of the relationship between Gita and

>Upanishads. This article will give all of us the motivation to undertake

Gita

>Satsang with dedication, discipline and determination.

>

>Ram Chandran

[Guest guest]

Gregji:

 

Namaskar,

 

You are quite right that this article is great. This artilce is taken from:

 

Bhagavad Gita - The Multimedia Book Version 1.1 ( A Multimedia CD for Windows

95)

 

I find the CD quite valuable and it contains an ocean of articles from many

sources. Those who use the CD directly through the computer can not see these

hidden materials with in the CD as text files. I was just lucky to find these

materials (and there is so much more to come during later part of Gita

Satsang) and I am delighted to share with the list. I have written to the CD

producer and he has given me permission to quote from the CD. Most of the

compilation of articles from different sources was done by Sri. Pandurang a

member of the team which is responsible for producing the CD. This CD is a

great resource for those who want to find the hidden treasures of Gita.

 

regards,

 

Ram Chandran

 

Greg Goode wrote:

> Ram-ji,

>

> Great article! Where/when was it published?

>

> --Greg

>

[Guest guest]

Hari Om Sunder:

 

Thanks for pointing out the reference to the book which I overlooked to state.

In fact, originally, this book was published by Kanpur University in 1959 and

Bharatiya Vidya Bhavan published the later editions. This is a great book and

the entire book is also reproduced in the Gita CD that I referred before.

 

Sri Gummuluru in his recent article pointed out about various commentaries to

Bhagavad Gita. Dr.Ranade's book contains detailed discussion on commentaries

starting from Sankara to modern commentaries from eastern and western authors.

This book will be a great resource for the Satsang audience. The first chapter

on the 'General Introduction" contains summary of Ranade's discussions in the

entire book. I have reproduced it for the benefit of all us to get motivated.

 

regards,

 

Ram Chandran

 

==========================================

 

General Introduction (" The Bhagavadgita as a Philosophy of Self-realisation

", (being a clue to

through the labyrinth of modern interpretations), by R.D.Ranade)

 

The question of the supreme teaching of the Bhagavadgita has engaged the

attention of scholars throughout the centuries. As the title of the present

work will show; God-realisation according to us is the supreme teaching of the

Bhagavadgita. This has not been properly insisted on by any of the great

scholars that have gone by. We shall see presently how both in ancient and

modern times they have produced a labyrinth out of which the only way to

escape is by holding securely in our hands the thread or clue of

God-realisation.

The present work is divided into five parts. The first part deals with the

ancient systems with which the Bhagavadgita comes into relation. The second

part deals with the thought of the middle ages where we find the great

Vedantic scholars and spiritual teachers throwing light on the meaning of the

Bhagavadgita. The third part deals with a veritable labyrinth that has been

produced in the interpretation of the Bhagavadgita by modern scholars during

the last century and a half. The fourth part deals with our solution of the

problem in terms of contemporary thought and mode of procedure. The last part

deals, in a general way, with the conception of the Sublime which has been

outlined in the Bhagavadgita and which has assumed great importance with

eminent European philosophers, linking it up with the conception of the

Divine.

 

It will be necessary for us here to cast a glance at the main points of

discussion in these five parts in order that the reader may be able to

appreciate better the entire argument of the work. The first part will deal

with the Upanisads, the Samkhya-Yoga and the Brahmasutras. Particular

attention is drawn in the Upanisad Section to the realisational value of the

Isa,, to the reality of the Asvattha in the Katha as against its unreality in

the Bhagavadgita, and to the prototype of the Visvarupa of the Bhagavadgita in

the Mundaka.

Under Samkhya and Yoga we are pointing out how the word Avyakta, used by the

Upanisads and the Samkhya philosophy to designate Prakrti,, has been used by

the Bhagavadgita to designate Aksara Purusa or Paramagati, how the Trigunas

play no less an important part in the Bhagavadgita than in the later Samkhya

philosophy, having their physiological correspondence with the cerebral,

cardiac and muscular functions, and lastly, how the word Kaivalya has been

used to indicate Isolation in Samkhya; Vision of the Self by the Self in Yoga

and Unison in Vedanta.

In regard to the Brahmasutras and their relation to the Bhagavadgita, this

much is certain that there is inter-quotation and inter-reference. It is

evident that the Brahmasutras do refer to the Bhagavadgita in that famous

Sutra and that the Bhagavadgita refers to Brahmasutras in the expression but

what Brahmasutras it refers to cannot be determined. Hence the question of the

priority or posteriority of the Bhagavadgita and Brahmasutras remains a very

difficult problem to solve.

Part II of our work deals with the main points of discussion between the great

Vedantic commentators such as Samkara,, Ramanuja, Madhva and Vallabha, as well

as with that eminent mystical exponent of the Bhagagavadgita,. Jnasnesvara,,

who might easily be regarded as the greatest commentator on the Bhagavadgita

that has ever lived. The three principal problems from the Vedantic

commentators. with which we shall be dealing are the nature of the Absolute or

God, the character of Asat or Not-Being, which they interpret variously, as

well as the meaning of Naiskarmya or transcendence of actions which also they

interpret differently to suit their own philosophical convenience.

 

Under Jnanesvara We shall see particularly how he discusses

poetico-philosophically the nature of the Absolute which he likens to the

Cit-Surya, his analysis of the principal mystical emotions which is a

contribution to the psychology of religion, as well as his greatest

contribution to thought, namely, his doctrine of asymptotic approximation to

Reality, which is a veritable landmark in the history of the philosophy of

mysticism.

 

Part III and Part IV constitute the central portion of our work. Part III

discusses the chief doctrines about the interpretation of the Bhagavadgita

that have been advanced by scholars during the last century and a half, while

part IV deals with our .examination of them expressed in terms of contemporary

thought and modes of reasoning. We shall begin part III with the consideration

of the interpolationist theories of Garbe,, Holtzmann and Otto, each scholar

coupling his interpolationalism with a philosophical theory of his own,

namely, theism, pantheism and holyism. Dr. Bhandarkar's devotionalism is a

very mature product, concerned with the investigation of Aikantika Bhakti in

the Narayaniya and its parallel in the Bhagavadgita. In addition, he has the

credit of disproving the theory of Christian influence on the Bhagavadgita by

his investigation into inscriptional, historical and philological evidences.

The theory of Christian influence on the Bhagavadgita was put forth by three

great Christian scholars, Weber. Lorinser and Lassen; but Farquhar was

inclined to take a saner and a more sympathetic view of the philosophies and

religions of other lands than his predecessors.

 

Lokamanya Tilak was concerned primarily to show the superiority of Karma to

Jnana, Bhakti and Yoga. In regard to the first, by his theory of and by his

sympathy with the theory of he tries to prove the superiority of Karma. In

regard to the second, he tells us that the essential nature of Bhakti consists

in doing actions in devotional spirit, while in regard to Yoga, he tells us

that no real Karma is possible unless we possess the Yogic equanimity. With

regard to Mahatma Gandhi's doctrine we know how he defines Anasakti as the

central Sun round which revolve the three planets of devotion, knowledge and

works-Bhakti, Jnana and Karma- while he regards Ahimsa itself as an aspect of

Anasakti. His analysis of Anasakti is remarkable in resolving it into three

component parts of desireless action, dedication and surrender. Under the

theories advanced by some other modern eminent thinkers, we have the doctrines

of socio-theism, triune unity and the world as a puppet-show as the essential

teaching of the Bhagavadgita.

 

Dr. Otto's doctrine of Numenism is based on the conception of the Numen which

means supernatural divine power, the Isvara of the Bhagavadgita in his scheme

being wholly transcendent, and pre-determination and instrumentalism being the

two foci round which Numenism moves. Finally, in Aurobindo, we find the

doctrine of ascent of matter into spirit, of which his doctrine of Avatara is

a specification, as well as his interpretation of the Gnostic Ideal which

claims our sympathy. In regard to the Bhagavadgita, he puts forth certain

doctrines which might to all appearances look heterodox, but which might be

supported by the Absolutistic philosophy, namely, doctrines such as those of

the Bhagavadgita not being a book of ethics at all but of spiritual life, of

the impossibility of all desireless and disinterested action, and of the

abandonment of all standards of duty in favour of the supreme duty of

self-surrender. When we consider all the above different interpretations of

the bind ourselves perplexed and may not know how to escape from this

labyrinth. Is there a clue which might enable us to come out of it ?

 

Part IV deals with our own constructive effort for the interpretation of the

Bhagavadgita in terms of the supreme clue of God-realisation. The clue has

been missed by the great interpreters of the past, and hence we lay stress on

it in terms of contemporary thought and ways of reasoning. We. shall speak

first of the antinomies in the Bhagavadgita as 'in Kant. We shall find almost

the same antinomies in the Bhagavadgita, namely, those concerning God, the

world and causality. Then we proceed to a discussion of the Categorical

Imperative in the Bhagavadgita as in Kant, namely, duty for duty's sake, its

three specifications here being those of non-attachment, skill and sacrifice

and In regard to Super-moralism, which is a favourite doctrine with certain

eminent modern moralists, we shall find that the Bhagavadgita advises us to

rise above qualities and actions and to reach and while in regard to

Beatificism, it gives us an insight into the relation of beatification to

equanimity, at the same time suggesting that beatification is itself Brahman.

So far as the criteria of the reality of God-experience are concerned, three

very important criteria emerge from the Bhagavadgita Supersensuousness,

central initiation and continuity, which might easily be regarded as a great

contribution to psycho-epistemology. As regards the method of meditation, the

Bhagavadgita makes original suggestions in respect of meditation on

metaphysical conceptions, such as the Sutra, Vaisvanara and Tajjalan, as well

as on moral and social virtues. Finally, in regard to the Sublime Vision of

God, which is the supreme goal according to the Bhagavadgita, we find in the

description of the . experiences such as those of splendour, wonder, terror

and joy, which link it up with a universal philosophy of the Sublime.

 

Part V deals with the relation of the Sublime to the Divine. We will show here

how the Sublime leads to the Divine, taking illustrations from metaphysics,

science and morality, thus supporting the upshot of the teachings of the

Bhagavadgita which we have noticed at the end of the last part. ( 1 ) :Under

metaphysics, we deal with Otto, whose `Idea of the Holy' puts forth the

doctrine of the 'Mysterium Trimendum and regards the Numinous as a complex of

the feelings of mystery, wonder, power,, terror, reverence and joy, which are

closely allied to the feelings expressed in the eleventh chapter of the

Bhagavadgita referred to at the end of the last part.

 

Then we pass on to Kant who has done more for the Sublime 'than any other

philosopher and whose Critique" of Judgment is almost the final word about the

nature of the Sublime. We disagree with him a little, however, when he puts

the Sublime in between taste and teleology, while we regard the Sublime as

higher ;than teleology. His classical distinction between the mathematical

Sublime and the dynamical Sublime is illustrated in the universe in the

distinction between magnitude and force; but greater than any other force, as

Kant tells us, is the force of inner consciousness. Anaximander, a great

ancient Greek philosopher, has already linked up the questions of the Infinite

and the Divine, the Apeiron and the to Theion. (2)After the treatment of the

Sublime in metaphysics, we go on to its treatment in the realm of science,

taking examples from geology, meteorology and astronomy where respectively the

phenomena of the earthquakes, the Aurora Borealis .and the heavenly alligator

are supurb illustrations of the 'Sublime in nature. (3) Finally, we proceed to

the Sublime in morality.

 

No greater statement has been made by Kant than when he says that there is

nothing more sublime in the world than the moral. This is, of course, in his

early works, the three Critiques. But when we come to his Opus Postumum, a

post- humously published work, we find statements which are incomparably

higher than what we find in the Critiques referred to. Here he demolishes his

old conceptions of the Summum Bonum and the Categorical Imperative. The Summum

Bonum, he tells Us here, cannot lead us to God; it remains only a conception.

The Categorical Imperative instead of remaining a nudity is here regarded as

the Command of the Inner Being, the voice of the Imperantis who holds

universal sway. And finally, 'what is strangest of all' he tells us in

cryptic, `I am myself this Being'. We thus see how the ideas of the Sublime,

the Moral and the Divine may be connected together in any great system of

philosophy. We shall show how these are connected together in the development

of the doctrine of the Bhagavadgita.

 

===================================================

Sunder Hattangadi wrote:

>

> "Sunder Hattangadi" <sunderh

>

> Namaste,

>

> The articles are available in the book:

>

> " The Bhagavadgita as a Philosophy of Self-realisation ", (being a clue to

> through the labyrinth of modern interpretations), by R.D.Ranade

>

> Publ.: Bharatiya Vidya Bhavan, Bombay, 3rd. edition 1982

>

> They have a branch in New York City.

[Guest guest]

Ram Chandran wrote:

> =================================================================

> Bhagavad Gita and The Upanishads - The Connection: By Dr. Ranade

>

> "[...] ... even though there are some passages referring to

> self-realisation in the Bhagavadgita, we find the doctrine

> of self-realisation almost in its full-fledged form, in

> the Isopanishad. It is indeed far higher in realisational

> value than the Bhagavadgita. Look at this verse :-

> It moves and it does not move; it is far and it is near;

> it is both inside and outside; it is both transcendent and

> immanent." According to Isopanishad, all such contradictions

> are reconciled in self-realisation. There is another verse

> in that Upanishad which tells us how its author was first

> able to see the Lustre of God, then the Form of God, and

> finally to identity himself with that Form. In fact, this

> doctrine of lustre, form and the identity of the Form with

> one's own self has been excellently stated in the Isopanishad."

>

 

this is a monumental point! it is in fact the

essence of advaita. to embrace the whole of

What Is, and not allow the perpetuation of any

ideas that there is any real duality in place

anywhere, anytime. for if we define that which

establishes itself as immanent before us, as

unreal and to be rejected, we are engaging in

a battle that has no end, since maya is regarded

as beginningless and endless (Sankara has also

emphasized this in Vivekachudamani). this implies

that consciousness in its highest form will yet

have maya as its intimate constituent.

 

Sankara's formula only specifically exposes the

fact that maya, taken *unto itself and apart* from

its source in brahman, is unreal. otherwise it

is brahman itself [in manifestation as saguna].

 

i've made this point numerous times because i feel

it's an important one. why? because if we view

maya as something alien and to be rejected, while

regarding the fact that maya is eternal, we'll then

also be in an eternal battle, attempting to eliminate

this 'illusion.' conversely, to embrace maya as a

component within one's totality, is to eliminate

this ancient battle. there are also other concerns.

 

my wife and i were recently given a rare gem of

an interpretation/commentary on bhagavad gita by

Swami Chidbhavananda, published through the

Sri Ramakrishna Tapovanam in 1951.

 

here's an excerpt from the introduction, presenting

the swami's view of advaita, further reinforcing

the wholistic encompassing of its implications and

helping to dispell the popular myth associated with

the idea that maya is intrinsically and utterly unreal

and thus something to be despised and eliminated:

 

"What are termed Jagat and Jiva and Brahman are not

really separate entities. Reality is one without

a second. It is Existence-knowledge-Bliss Infinite.

It has intrinsic power to manifest Itself as the

Jagat and the Jiva. This inherent power goes by

the name of Maya. Brahman and Maya are inseperable.

This is the implication of the word Advaita. It is

because of this ignorance that the Jiva fancies that

he is separate from the universe and the Substratum

behind it. With the dawn of knowledge this feeling

of difference vanishes. The Reality alone exists.

Because of its Mayashakti It manifests Itself as as

the Jiva and the Jagat. Resolving this shakti into

Itself, It also remains unmanifest. In its kinetic

state it is Saguna Brahman (Conditioned Reality),

in the static Nirguna (Absolute Reality)."

 

namaste