Maa Anandmayi's book collection
Shrimad Bhagwad Gita
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I am only repeating the stale words uttered by Saints ! How cna an insignificant man like me know this ?!! Tukarama Although in the beginning of this book, I have explained my reasons for publishing it, in spite of the fact that three are in existence many Sanskrit 'commentaries,or criticisms, or Prakrit translations, or exhaustive & universally accepted expositions of the Srimad Bhagavagita, yet, there is no better olace than an Introduction for explaining all such things as cannot be included in the discussion of the subject-matter of the book itself. The first of these things is about the author himself.It is now nearly forty-three years since I made my first acquaintance with the Bhagavadgita.
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Srimad Bhagavata, an epic does not need any introduction to the learned people because it has been a treasure to them from the time immemorial. Besides, it has been a source of inspiration to those who treat it as a great classic, being a part of literature. So far as its linguistic meaning is concerned, it may fairly be said that Srimad stands for Sri, meani-ng beauty & prosperity of goddess Laksmi & ‘mad’ meaning the beauty & prosperity of goddess Laksmi & ‘mad’ meaning the form of Madana or Kamadeva. As such combining both Srimad stands for “ exquisitely beautiful”. The word Bhagavata has been derived from the word ‘Bhaga’, meaning the six divine grsces collectively named riches, vigour, fame, beauty, knowledge & renunciation. From this it may be deduced that Srimad Bhagavata is a gem of good qualities. Thia classic epic has severla parts maned as Skandas ( or books) of outstanding value. However, because of its thematic value & grandeur in style, adopted by the composer, it is also termed as Ma- hapurana. In fact, the sage Vedavyasa, over & above the work expansion of Vedas, had composed Vedanta-Sutra, Mahabharata & seventeen Puranas including Padmapurana before composing Sri- mad Bhagavata Mahapurana. The central theme of this Mahapurana is meaning “meditating on the tainless & immortal highest truth or reality in the Purusa—Supreme Lord Vasudeva.” Epic projects this theme from the start (1/1/1) to finish (12/13/19) spread over in the body of this classic. It is told that the only truth is Lord Vasudeva since everything else is transcendental. The worship of tr- uth runs from Book One to Book Twelve & wherever you move, you get the touch of truth in some form of Purusa-Supreme i.e. Lord Vasudeva. The various forms of Lord Vasudeva spread over Srim-ad Bhagavata include incarnations as the divine Boar, Lord Kapila, Lord Nrsimha, the divine Dwarf, Lord Sri Krsna, Lord Balarama, & Lord Rama also.
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Within the pages of the Bhagavad Gita lies the highest wisdom that can make man realise that he is not different from God, bat he is God. Lord Krishna saya that once a person is free from the ego, he will realise this truth, and the truth will free him from sorrows, diseases, old age and even death and make him immortal. Forthis, no change is required in one's lifestyle or routine; all that is needed is a different way of thinking.
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Do Pranayam (Yogic Breathing), sit still and in a straight posture concentrate, and try to conceive the formless. Progressing in 'Kriya' and seeing all during (in) 'Yoni Mudra' by abandoning all desires and not letting any desire overcome you, if at all anything , any wish any thought enters you, drop it naturally, and meditating with a clear mind reach there where there is no Sun, no Moon and no fire flame, but still all is visible. (YOGIGURU SHREE BHUPENDRANATH SANYAL)
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The Spirit of Approach:- It may therefore be useful in approaching an ancient Scripture, such as the Veda, Upanishada or Gita, to indicate precisely the spirit in which we approach it & what exactly we think we may derive from it that is of value to humanity & its future. First of all, there is undoubtedly a Truth one & eternal which we are seeking, from which all other truth derives, by the light of wich all other truth finds its right place, explanation & relation to the scheme of knowledge. But precisely for that reason it cannot be shut up in a single trenchant formula, it is not likely to be found in its entirety or in all its bearings in any single philosophy or Scripture or uttered altogether & for ever by one teacher, thinker, prophet or Avatae. Nor has it been wholly found by us if our view of it necessitates the intolerant exclusion of the truth underlying other systems; for when we reject passionately, we mean simply that we cannot appreciate & explain. Secondly, this Truth, though it is one & eternal, expresses itself in Time & through the mind of man; therefore every Scripture must necessarily contain two elements, one temporary, belonging to the ideas of the period & country in which it was produced, the other eternal & imperishable & applicable in all ages & countries. Moreover, in the statement of the Truth the actual form given to it, the system & arrangement, the metaphysical & intellectual mould, the precise expression used must be largely subject to the mutations of Time & cease to have the same force; for the human intellect modifies itself always; continually dividing & putting together it is obliged to shift its divisions continually & to rearrange its syntheses; it is alwaly leaving old expression & symbol for new or, if it uses the old, it so changes its connotation or at least its exact content & association that we can never be quite sure of understanding an ancient book of this kind precisely in the sense & spirit it bore to its contemporaries. What is of entirely permanent value is that which besides being universal has been experienced, lived & seen with a higher than the intellectual vision.
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