Satsang Questions & Answers from Family Camps at Arsha Vidya Gurukulam, July 2002. Transcribed and edited by Madhu Chatrath, Chaya Raj, Jayshree Ramakrishnan and KK Davey
Question :
What do you mean when you say that the words of Vedānta are a means of knowledge?
Answer :
When we say that the words are a means of knowledge, we mean that the scriptures like the Upanishads are the means of knowledge. The Upanishads are in the form of words. An Upanishad is a verbal testimony of those who are experienced and reliable. That is why their words, in the form of verses, become the means of knowledge. Only the words of those who are trustworthy and knowledgeable are accepted as a means of knowledge, not just any words! In science too, if a teacher is trustworthy and well informed, his words can be a means of knowledge. When we say ‘śabda pramāõam’ or verbal testimony, we specifically mean the words of the Upanishads. Vedānto nāma upanishad pramāõam, Vedānta itself means the Upanishad, which is the means of knowledge, the pramāõam.
The Upanishad ultimately is Brahmavidya, or “aham brahmasmi”, ‘I am Brahman’. When knowledge takes place, the vçtti or thought created by the teaching becomes a pramāõam or means of knowledge. The ultimate pramāõam is that which reveals the final truth, and therefore the vçtti, that “I am Brahman” is called Upanishad. The Upanishad texts are also called Upanishads because they become the means of creating that understanding or that knowledge.
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Question :
Can you please explain the importance of the Bhagavad Gītā?
Answer :
The Bhagavad Gītā can be said to be the essence of the Upanishads and the Vedas. Broadly speaking, the Vedas can be divided into two sections, the karmakānda and the jñānakānda. The karmakānda deals with karma or actions performed in keeping with the order called dharma, or the right way of living. It teaches us the basic values of dharma, what we should do to reach a certain end and how we should do that. The jñānakānda deals with knowledge. Thus the subject matter of Vedas is basically dharma and Brahman. Śrī Śaïkarā says in his introduction to the Bhagavad Gītā, that it is the “samasta vedārtha sāra sangraha”, to mean that it is a sangraha (collection), of the sāra (essence) of the artha (subject matter) of the Vedas. Thus the teaching in the Bhagavad Gītā can be said to be the essence of the knowledge of the Vedas.
The Bhagavad Gītā includes both, the knowledge of brahma-vidya as well as yoga-śāstra. In his introduction to the Bhagavad Gītā, Śrī Śaïkarā also says, “sa dvivido hi vedokto dharmah pravçtti laksano nivçtti laksanaśca”. ‘The Veda teaches us the two fold dharma of pravçtti lakùaõa and nivçtti lakùaõa.’ Pravçtti is dharma characterized by engaging in action, and nivçtti is dharma characterized by the withdrawal of action. Thus, there are two lifestyles, pravçtti and nivçtti. Karmakānda is a life of engagement or a life of activity, and jñānakānda is a life of contemplation. Both the Veda and the Bhagavad Gītā, teach us these two life-styles.
It is said, “May you sing the Gītā well! May you study the Gītā well! May you reflect upon it and assimilate it!” The Bhagavad Gītā alone is enough for us. There is no need to study any other scripture. Listening well and adhering single-pointedly to the Bhagavad Gītā is enough for us. That is why the Bhagavad Gītā is an extremely important text for a seeker.