Krishna’s Geeta - Song of the Divine
Let us know something about the Sanskrit language. Sanskrit is a language of ancient India. It is a language of the Vedic and Upanishadic sages and mystics. They have designed this language to express the inner experiences and inner revelations of life. The feeling has come first and the words have come much later. The experience has come first and the expression has come much later. Therefore, the feeling is ancient and the language is modern. In simple words, the experience is ancient and the expression is modern. The purpose of a language is to express and communicate. The objective of all syntax is to express the semantics. The ultimate objective of a language is to express the experience. And the whole purpose of Leadership is to share this experience. Our original language is ‘Prakrat’. Prakrat is a Sanskrit word meaning natural. Prakrat is a word derived from Prakriti which means the nature. Our real expression is expressing the nature. The whole nature has actually expressed itself in many ways. The whole existence has expressed itself in many ways. In other words, the nature has expressed its own nature. The nature has expressed its own nature in many ways. It has expressed itself in the form of a sky, stars, sun, galaxies, rock, earth, moon, mountains, birds, animals and many other things without excluding anything. The formless has expressed itself in many of its forms. The expressionless has expressed itself in many of its expressions. The nothingness has expressed itself into everything. The silence or the wordless has expressed itself into many many words. We are all part of this whole existence. If we ask a quantum physicist, he says that all photons are photons of immense information. The nature is trying to express something through them. All photons and strings are a reservoir of immense information. And they all are potential photons and potential strings. They are in a potential state of change and may take many other forms in the process. We as evolved living beings are the first witnesses to this expression of the existence. We all want to convey our experiences. And all this could be possible only through words and languages. The purpose of a syntax is to convey the semantics. So, the meaning is already hidden. The mystery is already hidden. The experience is already hidden. The semantics is already hidden. The nature’s nature is already hidden in the nature. The nature of the existence is already hidden in the existence. The existence has given us this immense capability to feel and experience the hidden meaning and mystery of existence, and express the same through words and other expressions. The ultimate purpose of all our expressions is to convey this mystery in words to the closest extent possible and also to the best extent possible. The words are incapable of expressing this experience in totality. This is the limitation of a language. But there is no other way except expressing this existential experience in words to the closest extent possible and to the best extent possible. The paradox of all the mystics is to try and express that which cannot be expressed in words. Their dilemma is that it cannot be indicated and said, but still they have to say and indicate. Their only intention is that the expression may help us to go closer to the experience. The expressions of the mystics can become a triggering point. The expressions of the mystics can become a turning point. And one day they may lead to our own existential inner experience. So, if the language is being used to express something else, then the whole purpose of the language is lost. It defeats the whole purpose of designing that language. The sole purpose of the Vedic and Upanishadic sages and the mystics was to design a language that can express the mysteries of the whole existence in words and to the closest extent possible. All the words of any language can never go beyond four forms. That is, good words, bad words, neutral words, and words indicating the beyond or the transcendental. These are the only four possible expressions that are possible through the words. We may require fewer words to convey what is good and what is bad. We may require far more words to convey that which is neither good nor bad. But we may find it very difficult to express the transcendental and the beyond in spite of using all possible words. That is the reason why Heisenberg was criticized for using the quantum algebra to prove and express his theory of uncertainty. The reason of the criticism was that it could not be understood by all. But he had no other choice because he had to express a higher experience. And similar was the feeling and difficulty of Albert Einstein. He used to say that he can feel the fourth dimension of existence but is not able to express it in words and formulas. So please remember that even Sanskrit can never go beyond the Prakrit. The ultimate purpose of the Sanskrit language is to express the Prakrit. Sanskrit means something that is designed, and Prakrit means something that is of the nature. No language can ultimately go beyond the nature. The actual language of the nature is silence. All our expressions can never go beyond the nature’s nature. Our true nature is hidden in the nature’s nature. All our expressions can never go beyond our true nature. All our words and expressions can never go beyond our existential experience. The ultimate purpose of any language is to express the experience of the beyond. This was the sole purpose behind creating the Sanskrit language. Just like the English words, the Sanskrit words have many meanings. One Sanskrit word may have many meanings. Bad does not mean only bad and may contain little goodness too. And good does not mean only good and may also contain little badness too. There could also be a situation when we find that goodness and badness are together and it is very difficult to separate them. There could also be a situation when it may not be possible for us to categorize something within the perceptions of our finite mind and we may take the help of words that may indicate the beyond. The moment we say beauty or love, the expression of the same through words may become very difficult. The words may not indicate the exact experience behind them. When I say, “What a beautiful sunrise?”, have I really expressed the beauty in its entirety? No, not possible. In order to know the sunrise, one has to see, feel and experience the sunrise. The same is the case with love. One has to really feel and experience love in order to know love. And except this there is no other way.
’s meaning and express it in many ways to explain the semantics to the students. In the present day things have become very easy because of the advancement in information technology, computers and many other digital devices. We don’t even need to print the information on papers. Printing the information on paper would go against our environment. In the future the whole information may just exist only in a digital form. And we may consume and reproduce the information only in a digital form and that too in a quantum state. According to the computer scientists we are going to face a new problem. According to them the computers have to be written from the very scratch. This problem has arisen because of the gap between the syntax and the semantics. Let us try to understand this problem by way of two simple examples. Let us say, I ask my computer by giving a word ‘Bank’. The computer or the server on the other side may give two possible replies to this query. It may interpret the query to mean either a bank of a river or a financial institution. It can give both the responses. There is a difference between the syntax and the semantics. Take another case. I give a command to my computer saying ‘I love you’. And instead of using the word ‘Love’ in between ‘I’ and ‘You’, I use a heart symbol. What would the computer say? It may interpret it to mean either ‘I love you’ or ‘I hurt you’. Both these interpretations are possible. And there is again a difference between the syntax and the semantics. This is the reason why the computer scientists wish to rewrite the computers from the very scratch.Let us also try to understand the other dimensions of the expressions. The highest of the experiences have all been expressed in a poetic form or a verse form. This was the only form of expression for all the expressions of the deepest experience. The deepest expression has been in a poetic form. Let us just try and understand the whole psychology behind this. It is very easy to imbibe and remember a song than a text. Relatively, a text or a prose becomes difficult to remember when we compare that with remembering a poem or a song. A song has its own rhythm and nuances. A song is very subtle, delicate and soft whereas a prose can be very hard. A song can be very small and a text giving the meaning of that song can be far bigger. It is very easy to transmit and transfer the verse form from one person to another without losing the seed words and their true meanings. But the same may become difficult through the text or the prose form. The text or prose form could be very lengthy. And in the process many seed words might have lost their true and real meanings. And the whole thing may result into a hyperbole and the real meaning is lost somewhere else. The other difficulty with the teachers was the means of expressions. There were no pens and papers. There was also not an effective preservation and retrieval mechanism. There was an experience and also the words to express that experience but there were no proper means to transcribe these expressions. The only best way was to transmit that experience through the verbal traditions. This whole situation has given rise to transmitting the message through verses and songs verbally than through text and books. The whole process was very simple, secure, and scalable. This is what is called the transmission of the lamp. The person can remember the verse form very easily, understand and imbibe it
truth can not be plural. The truth has always been One and eternal. This is how Krishna brings these words in the Bhagavad Geeta: Pardharma, Svadharma, Dharma, and Sanatan Dharma. Pardharma means the nature of the other. One can attain to one’s own self nature. One can never attain to the nature of the other. Svadharma means one’s own self nature. Svadharma means one’s own innate nature. The nature of the Cosmic Consciousness has always been the same. The nature of the Cosmic Being has always been the same. And our nature can not be different from the nature of the Cosmic Being. And our nature can not be different from the nature of the Cosmic Consciousness. This is Sanatan Dharma. How to understand one’s own nature? How to understand the nature’s nature? What is the way? The understanding of the quantum physicists today is that the whole cosmos is a single unity. All photons and strings are potential photons and potential strings. No division is really possible. The whole existence is interconnectedness. If this is the reality of the existence, how can we be separate from the existence? The nature’s nature has to be our nature too. We have all come from the same nature. Our real nature is a Sachitanada. Our real nature is truth, consciousness, and bliss. And only this can be our existential experience. As we move, Krishna’s Geeta will reveal this truth. If we move on Krishna’s path wholeheartedly there is every possibility that we may ascend to that divine song or the divine song may descend on us. Anything can be possible. The quantum physicists speak in probabilities and possibilities. And the mystics speak with certainty.The whole purpose of making this background is to understand Bhagavad Geeta which is in Sanskrit and is in a verse form and the same has been transmitted in the same verse form verbally for thousands of years. Now we have so many Bhagavad Geetas available. There are many interpretations available of the same Bhagavad Geeta. And many authors have revealed many meanings, many perspectives, and many dimensions of the same verses. And when you read it again and again, many different perspectives and dimensions are revealed. This is the profound richness of the Bhagavad Geeta. The Sanskrit words like English words have many and different meanings. The whole purpose and effort has to be to experience and know the existential meaning. There could be many expressions of the Bhagavad Geeta but the eternal and existential experience and meaning has to be always the same. The existential experience and meaning of the Divine cannot be many. The existential experience has always been one because the truth has always been One. However, many expressions of the same experience could be possible because the expressions are coming from different individuals. The essence of the fragrance of all the flowers is the same but each different flower manifests and expresses it in its own unique way. The essence of the sweetness of all the fruits is the same but each different fruit manifests and expresses it in its own unique way. Let us take one small example of the honeybees. The honeybees collect nectar from many different flowers. The honeybees who are collecting this nectar are also many. They all collaborate together as a team seamlessly and create the honey. Now, the honey which has been created by all these honeybees from the nectar of different flowers is the same. Not even a single drop of the honey can assert that this drop is from this flower and that drop is from that flower. Even a honeybee also cannot assert and say that this drop has been created by this honeybee and that drop has been created by that honeybee. No, even this distinction is also not possible. The whole honey is the same throughout. All the honey is homogeneous and organic. No drop of the honey can claim its individual entity. No individual honeybee can claim its individual entity. No individual flower can claim that the whole honey belongs to that one flower alone. No separation or division is really possible. The whole of the honey belongs to every flower and every honeybee. It in fact belongs to the whole existence. The essence of the whole honey is in a single drop and the same single drop can represent the entire honey. The whole phenomenon is existential and Universal. This whole thing is like a true Religion. All the honeybees together have created one religion. Religion has to be one. Religions cannot be many. It has always been existentially one and eternally one. The word ‘Religion’ is a very beautiful word. But unfortunately this word has been misunderstood, misinterpreted, misled, and misused. The Sanskrit word for religion is Dharma. And the Pali word for religion is Dhamma. Dharma means the nature of the nature. Dharma means the nature of the existence. Dharma means the law of the existence. Dharma means the way of the existence. It is how it is. It is inseparable and One. No division of the existence is really possible. All divisions of the existence are really futile and childish. In the context of the honey, what is its Dharma? Sweetness is its only Dharma. Sweetness is its only religion. It can not be divided. It can not be separated. How truth can be divided? How reality can be divided? And how religion can be divided? When we know Dharma, it can not be different from the religion. There can not be many religions. The word religion can not be plural because
‘Anahat Naad’. It means an un-struck sound. It is a soundless sound. It is an uncaused melody. It is the same sound of one hand clapping that the Zen masters have been talking about. This is the Zen Koan that they give to their disciples to discover that melody. And it is ‘Sanatan’. It is eternal. It is already there hidden in the existence. It has always been there. It can be revealed. It can be realized. It can be felt. It can be experienced. And it can become the inner music and dance of our life. Now let us please listen very carefully and wholeheartedly to what Osho says. He says, “To know that music is to know the soul. When a man comes to know his inner music within himself, he comes to know the soul; and when he comes to know the music hidden within the whole, he comes to know the divine”. In the ancient tradition of India the whole existence is called a leela. Leela means a play of the existence, divinity or God. It can be felt, experienced, and understood as the dance of the divine. Carl Sagan, one of the greatest cosmologists says that the whole cosmos is a dance of Shiva. This truth and this reality has been realized by the Vedic and Upanishadic sages and mystics thousands of years back. And this inner music and inner dance has become their joy, bliss, and benediction. This was the experience of the deepest core of their being. The whole purpose of Bhagavad Geeta is to convey this message hidden in the existence. In ancient Indian tradition the whole creation is called a Song of the Divine. Krishna has sung this song and danced this dance. The whole purpose of the Bhagavad Geeta was to convey this message to his friend Arjuna so that he can fight the battle of the Kurukshetra wholeheartedly and without any doubt and delusion. In doubt, no action can be total. It will result into a half-hearted action. And half-hearted actions can bear only half-hearted results. Only a total action can bear a total result. In total action, the action and its result will not be separate. They become organic and consequential. The action and the result become inter-dependent and inter-connected. The result just becomes a by-product of the action. Meditation is not different from the action. Meditation becomes the action, and the action becomes meditation. Neither the meditation can be separated from the action, nor the action can be separated from the meditation. All action is for meditation, and all meditation is for a better action. Action and meditation, and meditation and action become two inseparable twins. And the whole being will pulsate with meditative action. All action will become a devotion. All work will become a worship. Our workplace will become a worship place. The Kurukshetra will become a Karmakshetra. The Karmakshetra will become a Dharmakshetra. All our Karma will become our Dharma. Let all our action be our devotion. Let all our doing be divine. Let all our consciousness be our celebration. Let our journey be our joy. And let our destination be our destiny. By following Krishna’s footsteps, by understanding Krishna’s Geeta, and by practicing and imbibing his way of life we may feel the same melody and we may attain to the same dance. Our whole life may become an eternal song, dance, and celebration. And we may be immensely blessed, and as a consequence will be blissful. And through this song and dance we will be able to express our deepest gratitude and benediction to the Divinity. This is Krishna’s message. This is Krishna’s song. This is Krishna’s dance. This is Krishna’s devotion. This is Krishna’s celebration, and this is Krishna’s consciousness.Krishna’s Geeta is very popularly known as Bhagavad Geeta in India. Bhagavad literally means Divinity, and Geeta literally means a Song. It means a Song of the Divine. It is Krishna’s song because it has been sung by him. He sung it for his friend Arjuna in the battlefield of Kurukshetra. But the song is eternal. It is also called
Let Krishna’s Geeta be a way for this eternal song and dance. We can never become Krishna but we can always attain to Krishna-hood or Krishna-consciousness. Bhagavad Geeta is an eternal resource of Enlightened Leadership and Krishna has successfully displayed and demonstrated that ‘Inspiring Leadership’.