Chapter 4 unfolds with the eloquent words of Bhagavan Sri Krishna. The first verse in the chapter after putting it in the correct word order starts with ‘aham’ meaning ‘I’. When Krishna utters this 'I', it takes on a profound significance, delving into his 'paramatma svarupam' rather than the familiar 'Devaki nandana svarupam'. To provide a contrast, in Chapter 3.23, ‘yadi hi aham na varteyam’, Krishna referred to his recognizable form (svarupam) in the verse, one which was familiar to Arjuna. However, in Chapter 4, Krishna unveils his identity as the 'paramatma'. Why this revelation now? What significance does it hold for Arjuna and for us?
So far, Bhagavan imparted the knowledge of how to live after one is created. Having shared profound knowledge about yoga with Arjuna in the preceding verses, Krishna discloses a remarkable fact: he bestowed the same knowledge of this yoga* upon Vivasvaan. Vivasvaan, also known as the Sun God, is our cosmic cheerleader, inspiring all living creatures into action. As the Sun rises, so too does every living thing: plants, animals, humans. As a karmayogi, the Sun ensures that everyone gets to perform their karma and as a jnana yogi, he is detached from, though engaged in the world. Surya Deva is a perfect example of a jnanakarmasanyasa yogi.
Krishna explains that this wisdom has been passed down through Parampara, starting with Surya, who then shared it with Manu, and Manu eventually with Ikshvaku and so on it passed down through the parampara until it was lost. But what exactly is Parampara, and how can we relate the way knowledge is passed from teacher (guru) to student (shishya) in today's world?
Parents now play a crucial role in emphasizing the importance of living a good and righteous life and passing on that knowledge. Children often pick up habits from their parents; for instance, in a home with many laptops and devices, kids naturally gravitate towards them, even if they don't fully understand how to use them. Similarly, in families that practice religion and spirituality, kids find it easy to participate in rituals or follow simple religious activities. As they grow up, they inherit a collection of spiritual books. On the flip side, when families reject this path, it breaks the Parampara, and everything seems new. Practices like Ekadashi fasting, which used to be a familiar tradition, are now seen as a new concept in the world renamed as intermittent fasting.
To navigate life well, we need both moral principles (achara) and intellectual practice (vichara). Focusing only on vichara can make us too intellectual or ‘suskpanditas’, while solely following achara may lead to superstition. Achara involves our conduct, behavior, or way of life, stressing the importance of leading a righteous and virtuous life with ethical guidelines. On the other hand, vichara requires deep contemplation and introspection, serving as a tool in spiritual practices to understand the reality of Aatma and Paramatma. It involves questioning our thoughts, beliefs, and perceptions to gain a deeper understanding of the true nature of existence. Balancing achara and vichara is crucial for personal growth and self-realization.
In the third verse, Sri Krishna acknowledges Arjuna is his friend (sakha) and his devotee (bhakta), and that all the knowledge he has revealed was a secret lost in the passage of time. Is it still a secret though? How can something that was revealed centuries ago still be a secret? This ancient revelation remains a secret, as its meaning transcends common intellect and is accessible only to people of a certain caliber capable of evaluating, understanding, and passing on this knowledge. Is that us? How can we attain that?.... stay tuned!!
Questions
What was the knowledge that Bhagavan revealed in the previous chapters?
The knowledge that Bhagavan imparted in the preceding verses encompasses understanding ātma-svarūpa (na jāyate na mryate), insights into karma (karmaṇyevādhikāraste), the art of equanimity (samatvam yoga ucyate), the perils of attachment to viṣayam, the right time for practicing karma-yoga (niyatam kuru karmatvam), and the purpose behind engaging in karma-yoga (yajnarthat karmaṇah anyatra).
Why does Krishna refer to Arjuna as a bhakta?
Despite Krishna's earlier teachings on karma yoga, Arjuna remains unconvinced and seeks further clarification, expressing his doubts about the importance of karma yoga and whether he can bypass it. In response, Krishna explains the universal nature of karma, emphasizing that everyone, from the Sun to Arjuna, is bound by the necessity of performing actions. Avataras are Bhagavan's way of coming down and engaging in karma. Even if one has jnana, karma yoga is the way to evolve and progress.
Is Krishna trying to impress Arjuna when he mentions the lineage of how the knowledge was imparted?
Krishna is impressing upon Arjuna, not his own credentials or qualifications, but that the knowledge is eternal, and it was imparted at the beginning of time itself. Krishna wishes to convince Arjuna that this knowledge he is imparting is not new or made up by Krishna, but something true and was shared through generations.
