Hypocrites in The Gita

The Gita sums up the definition of a hypocrite as follows:

A person who pretends not to care about the body,

but who really keeps on wishing for enjoyable things

is called a hypocrite.

Such a person is a fool.

The Bhagavad Gita, Chapter 3, verse 6

In order to attain Oneness with God, the Gita teaches that we must become detached from the feelings and desires created by our bodies. The above verse warns against faking piousness and pretending detachment rather than striving to achieve it.

Hypocrisy is tempting to those who wish to appear devout and even to those who wish to view themselves as devout. But in the Gita Lord Krishna repeatedly tells us that just trying to become close to God is very good and leads to happiness and wisdom. Regardless of how we view God or our truth, we should face ourselves honestly and be real.

Learn more about the the Gita in my book, The Gita, A New Translation of Hindu Sacred Scripture.

Lord Krishna Shows His Scary Form

While Lord Krishna continues -in Chapter 11 of The Gita- to overwhelm us with His all encompassing splendor, His wonderful form becomes terrible. Arjun sees that all space between heaven and earth is filled by God and that all worlds are frightened.

In this scary appearance representing Kala or Time, God demonstrates karma in process. Warriors, already doomed, rush into the Lord’s multiple mouths like

moths flying into a blazing fire. The Lord assures Arjun that he will prevail in this Great Mahabharata War.

Arjun begs God to reappear in His calm, gentle four armed form, a form which can be seen, Lord Krishna says, through endless love of Him.

Chapter 11 is one of the most dramatic chapters of the Gita. It illustrates not only the ideas, hopes and fears that human beings entertain about their Creator, but also our more sophisticated understanding of dimensions and of the confluenced integration of universes, time and space.

See, The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

Lord Krishna Shows His Gentle Form

In Chapter 11 of The Gita, in answer to Arjun’s request, God gives Arjun a divine eye. Thus empowered, Arjun sees God in His powerful beauty, with multiple faces, eyes and mouths, and with magnificent jewels weapons, garlands and clothes. His form is covered with fragrant pastes and glows with the light of a thousand suns.

Arjun perceives the entire endless universe and contained within God and he sees God without beginning, middle or end. He sees nothing but God’s overwhelming brilliance.

The verses describing this vision of the Lord put into words the emotions and thoughts of believers and devotees who try to imagine and explain their certainty about the existence of a benevolent Creator and Preserver to whom they are devoted. The descriptions bring to life ideas that are beyond description or explanation but self-evident to many.

In my opinion, the notion of God evidences a truth that is real because it lives in human hearts and minds though it cannot be quantified or qualified in expressions or images. Human notions, howsoever inexplicable, are powerful. They do not arise from nowhere and cannot be dismissed as nothing.

See, The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

Do You Know God?

I know all beings, past, present, and future, But they do not know Me.

Not all can see Me because their minds are covered by foolishness and desire. They are confused by opposites, like wanting and hating, and their confusion covers up the truth which is God.

Oh Arjun, people in the world do not understand Me. But the wise people, the best people, keep trying to understand God. And those who do not stop trying—every—finally know Me and My secret.

—The Gita, by Irina Gajjar

 

It’s a common thread among many people to try to know and understand God. We search for answers in different places. Even the wisest among us, don’t have all the answers. Some of the answers must be simply left to faith.

You can purchase The Gita by Irina Gajjar on Amazon or learn more about the book at http://irinaspage.com/philosophy/the-gita-sacred/

 

 

 

The Gita’s Premise

God is the Gita’s premise. Its message is that life’s purpose is to attain enlightenment and eternal bliss by merging into God. This message is a familiar one. However its new and concise formulation coalesced Hindu thought and its fresh expression has guided Hindu behavior into the twenty-first century.

In the revelation that is the Gita, God delivers His word with beauty and simplicity. This scripture contains eighteen chapters and seven hundred verses upon which uncounted commentaries have been written and continue to be written.

In the course of responding to Arjun, God as Lord Krishna unclouds Arjun’s vision, opens his mind and touches his heart. He speaks of His own nature and power, of human nature and human duty, or worlds, of knowledge, of what is knowable, of the universal and human cycles of birth, life, and death and He speaks the truth.

Questions related to these matters intersect and overlap and they give rise to further questions and answers. In the end, the Gita paints an integrated picture of our human role in the vast scheme of things that is beyond us but not beyond our wonder.

The Gita develops around the concept of a universal God who can be envisioned, though not understood on a human level, and around the idea that life’s purpose is to attain unity with God. This precept is implicit as are other fundamental beliefs like reincarnation.

When the Gita makes explicit references to such ideas that are a familiar part of Hinduism, it does so for emphasis or analogy rather than for evaluation. It reiterates them and alludes to them in different contexts, but the beliefs themselves are treated as givens, not as theories. They are considered beyond question, though not beyond interpretation:

 

She who always worships God faithfully
Crosses past the world
And becomes a part of God

(Gita 14:26)

 

This excerpt is taken from The Gita, by Irina Gajar. To learn more about the book, visit http://irinaspage.com/philosophy/the-gita-sacred/

Knowledge

In Chapter 7 of the Gita, Lord Krishna speaks of knowing God. It is hard to put the meaning of knowing God or knowing anything for that matter into words. But without a doubt, there are some things we know or at least we feel like we know.

I wonder what the difference is between thinking or feeling we know and actually knowing. I suppose the distinction only makes a difference when we speak of matters which others take seriously. To opine or feel or believe that we love someone is no different from loving someone. However, when it comes to science, or politics or faith, knowledge that does not conform to what others have confirmed or what our society may lead to dangerous action.

To know is not the same as to understand or to believe. Understanding and belief often lead to knowledge, but they are not knowledge itself.

Read more from The Gita at http://irinaspage.com/philosophy/the-gita-sacred/

Notions of God

In Chapter 8 of The Gita, Lord Krishna gives us a descriptive view of God’s characteristics. Even assuming we believe in a supreme divine force, this view stretches the limits of our intellect and

imagination. Lord Krishna Himself acknowledges that Brahma, the spirit of God, exists beyond what our mind understands. But He encourages our efforts to grasp what we cannot grasp because, He tells us, God can be reached by the wise.

Brahma exists beyond ignorance and shines like the sun. Brahma is Time. He endures for thousands of ages consisting of thousands of days and thousands of nights. Brahma Is permanent and indestructible. He is beyond the world. Brahma is the origin of everything and He is the resting place of those who are liberated from the cycle of birth and death.

Regardless of whether or not we believe or hope to believe, the possibility of Brahma can fill a huge void in our spirit. If we carry a spark of divinity within ourselves, we have a place and a role in the universe.

See On Hinduism, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

God, King of the Universe  

 

The notion of God as the King of the Universe feels odd to me because it humanizes a force that I view see as way beyond humankind. Still, personification of the Lord occurs throughout most major religions. Imagining God as our King reflects our human need to envision divinity in our image and to empower it as our ruler.  

In the Gita, Lord Krishna tells us He has many forms including prayers, fire, sweets, eternity, perpetuity, destruction and the heat in the sun. Yet, further to God’s absoluteness, endlessness and everythingness, He specifically tells us that He is our King:  

I am the king of the Universe. 

I am its Father and Mother and Grandfather. 

I am making things and taking things  apart. 

I am being born and dying 

and I am living forever. 

                         —  The Gita, Chapter 9, Verses 17 and 18  

 

These passages give believers freedom to shape their belief in any respectful way they can.  

See The Gita, A New Translation of Hindu Sacred Scripture by Irina Gajjar. 

 

The Universe in God

Then Arjun saw in God the whole universe.

Then Arjun, full of wonder,

with his hairs standing on end’

bowed down to the Lord and pressing his hands in prayer said:

Oh Lord,

I see all the gods and thousands of beings in

You.

—The Gita, Chapter 11, verses 14, 15

 

Consider the idea of the whole universe, of everything imaginable, contained within the being of its Creator. This vision represents the vastness of all existence that lives in the confines of our imagination, reason, and belief. This is a remarkable perspective.

See Chapter 11 of The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

What Is Goodness?

We are told by Lord Krishna in the Bhagavad Gita that goodness is many things. It includes bravery, purity, contemplation of the soul, worship of God, study of holy texts, strength, straightforwardness, truthfulness, peacefulness, kindness, gentleness, the absence of anger, detachment, repentance for transgressions, forgiveness, humility, truthfulness and vigor.

This is a comprehensive set of qualities. Though most of us would agree that these qualities do represent the better side of humans, some might of us, particularly those of us who are not inclined toward orthodoxy, may question whether the worship of God and the study of holy texts equate with traits like kindness.

I wonder why God, who is all powerful, all knowing, and present everywhere seems to have a great need to promote Himself and to persuade us to believe in Him [or Her?] Can’t we just take the force that is God for granted and move on from there?

See Chapter 16 of The Gita, a New Translation of Hindu Sacred Scripture.