UTTARA GITA
Contents
. Introduction
. Teachings of Uttara Gita
. Conclusion
Introduction
After the battle of Kurukshetra, it is said that Arjuna amongst worldly pleasures in the palace seemed to have forgotten the priceless instructions of the Bhagavad Gita that Lord Krishna imparted to him on the battlefield before the war was to begin. He again approaches Krishna and asks him to impart to him the secrets of the Brahman. This Gita is named the Uttara Gita.
Teachings of the Uttara Gita
Arjuna approaches Krishna and asks him to instruct the knowledge of the Brahman, which is without upadhi or limitation, which is beyond space, which is one without a second, which is the source of all purity, which is free from birth and death, which is unattained by argument or reason and which is unknown and unknowable. He requests Keshava to impart to him that knowledge which is absolute, which is the instrumental and material cause of the universe though itself causeless and without connections and which is the sole abode of peace and purity, the knowledge which dwells in every heart.
Lord Krishna replies to Arjuna describing him as the crest jewel of the Pandu dynasty and the most intelligent one as he has asked him the most sublime question which is how to attain the knowledge of the principals of interest or boundless tattvas. He says that Brahman is one who is devoid of all desires and sits in the yogic posture of meditation absorbed in the Self. He explained that for the human being the highest wisdom is attaining the state of hamsa (I am He). When the knower finds and sees the kutastha chaitanya or akshara purusha within himself, self realisation awakens in him and he is no longer affected by the cycles of birth and death. Jiva is referred to as “kakin’, ka+ak+in where ‘ka’ denotes happiness, ’ak’ denotes misery and ‘in’ denotes possessing which implies that jiva is one who possesses misery and happiness. In ‘ka’, the vowel ‘a’ denotes the jiva form of Brahman which if it disappears only ’k’ is left behind which denotes the one great indivisible bliss of Brahman. A person who is able to retain his life breath within himself both at the time of rest and waking can extend his life period over a thousand years. The seeker should contemplate on the Brahman while controlling his life breath through pranayama. Fixing the mind one should meditate on the Supreme Godhead Ishvara or Shiva as one who is without mind or intellect devoid of all limitations of life. Complete subjugation of all thoughts and negation of all positive conditions of life are the signs of Samadhi. Considering the Paramatma as immovable the meditator has to continue even if his body may become now and then unsteady at the time of meditation. This is the sign of Samadhi. The real knower of Vedas is one who considers Paramatman as beyond the nada, beyond the kalas, without matra, bindu or vowels or consonants or beyond the different phases of the sound. A person who has acquired supreme knowledge and placing this knowledge in his heart has gained peace of mind and tranquillity requires no yoga or meditation. The ‘Aum’ syllable which is present in the beginning, middle and end of Vedas unites prakriti with its own self but which is beyond Prakriti united to pranava is Maheshvara. A boat is needed to cross a river but once crossed it is no longer necessary. Similarly an intelligent man gives up the study of books once he has gained knowledge. Light is needed to find an object in the dark but once the object is found the light is no longer needed. By the illusion of maya, Supreme knowledge is hidden but by the light of knowledge it is attained which is then considered redundant. Thus once a man knows the supreme deity the Vedas are not needed just as milk is not needed by a man already satisfied with nectar. Such a man becomes the knower of the Tattvas hence he is no longer bound by karma. The one who hears the Pranava as an unbroken sound given by a loud gong understands the real meaning of the Vedas. Just as two pieces of wood when rubbed against each other produces friction,the atman and pranava when rubbed together will light the lamp of knowledge. Until the state of constant contemplation of the divine is reached, he should continue his spiritual practices with a steady mind. Due to illusion, the jivatma seems very distant from the Paramatma but this is not the reality. It is not affected by any change in the body and is not bound or conditioned by anything that binds the body. Just as scent exists in flowers, oil in the seed, butter in cheese and juice in fruits, so does the jivatma not only exist in the human body but also permeates the entire cosmos. The yogi who sees the atma in his own heart perceives this eternal truth and becomes a Siddha. Holding his mind steadily and abiding in the self he attains the state of Samadhi. Living on air, he is able to taste the nectar of immortality. He goes beyond the world of dualities and breaks the bonds of ignorance becoming one with the Divine.
Arjuna then asks Krishna how the Brahman which cannot be seen or cognised be meditated and reflected upon. Lord Krishna replies that only those who contemplate on the atma can fully comprehend the Brahman. Arjuna then asks how the yogi should practise meditation when that which can be perceived is described as unreal and which cannot be perceived is described as the True reality. Keshav replies that only by purifying the mind and perceiving oneself as part of the Infinite Whole can one know the Brahman. Arjuna then asks him as to where the Nada or sound merges in. Krishna replies that Nada or sound disappears into the pranava which is called the Supreme Foot of Vishnu. Arjuna then asks Krishna as to when the life breath goes when it leaves the physical body of five elements what happens to the virtue and vice of man. Lord Krishna says that as long as ignorance exists, the vices and virtue of man accompany the jiva through various births. Arjuna then asks Krishna what is beyond space or Akasha. Krishna replies that the akasha gives the attribute of sound but it is the Brahman that gives sound its power. Only the yogis who have attained the state of Brahman recognise this truth. Arjuna then asks how the yogins by shutting out external senses and knowing the Brahman can attain the state of Nirvana. Lord Krishna replies that by removing all external interferences and knowing the Brahman, the yogin identifies himself with the Universal Soul. Thus unless one becomes Brahman one cannot know Brahman just as the wave becomes the ocean and realises its expansive nature. Arjuna then asks that once Brahman is attained what is the evidence to prove it. Krishna says that when Jivatma and Paramatma become one, the light of knowledge shines upon the yogin. He becomes free of all bondage and is a pure soul who purifies everything in his wake. He becomes one with the universal consciousness. He is beyond the three states of consciousness, waking, dream and deep sleep. He is freed from the sins of countless births. Lord Krishna then begins to explain about the various lokas and where they are represented in the human body. He also describes the various nadis and the kundalini cycle. He explains that meditation is the only way to liberation and until that is achieved one should perform good acts, cultivate purity of mind, visit sacred places, perform religious sacrifices and collectively try to do meritorious deeds. Although cows are of different colours, the colour of the milk is one similarly all jivas though different have the same atma present in all of them. Knowledge is the only quality that differentiates men from animals otherwise they have the same urges of food, sleep, sexual desire and fear. Only the supreme knowledge ‘Aham Brahmasmi; or ‘I am Brahman’ liberates man from this cycle of birth and death. Becoming free of all desires and passions, the mind becomes still and the concept of duality ceases. Thus without realising Brahman, all other study and spiritual pursuits are in vain.
Just as the swan or hamsa separates the milk out of the milky water, since life is short, obstacles many and there are thousands of spiritual texts, the aspirant should concentrate on a few and with one pointedness and devotion try to attain the goal. Just as a blind man cannot see the sun even if it illumines the whole world, the spiritually blind cannot see the Brahman pervading all creation. The realised Yogi identifies himself with the whole Cosmos and the place that he walks upon gets sanctified. His heart is filled with love and reverence for the Lord and nothing is of greater value than his devotion to the Lord. Such a Yogi attains liberation and becomes one with the Lord.
Conclusion
Thus the Uttara Gita helped to alleviate the doubts of Arjuna and in turn will help every seeker who is on the spiritual path and Lord Krishna’s replies are the beacon of light which will help mankind on the path to attaining moksha or liberation.
References