If Yoga gave occult powers, why did not the yogis of India during the past thousands of years use their powers to fight the battles of India and protect her from invaders?
If the yogis have the power of knowing the future, why did they not warn the world that a pandemic is going to strike the whole world, and heal people with their miraculous power?
Why did Lor Krishna, after 18 chapters of instruction in various kinds of Yoga, in the Gita, at the end tell Arjuna to go and fight? Why did Krishna not tell him not to fight but to use yogic power?
Instead of asking the yogis "Where is the proof?" people meekly say "He is such a great yogi with miraculous power. What he says must be true."
If anyone says that God is doing this or that or has such and such qualities, he is telling a lie. Did he go and sees God doing it? To know what "seeing" means is most difficult.
There are hundreds of commentaries on the Bhagavad Gita by different authors. Each one goes on spinning yarns imagining as he likes what the meaning may be.
But once you have studied Advaita scientifically you will know what Lord Krishna really meant, you will see that there is only one possible interpretation, irrespective of your opinion or imagination.
Remember:~
Why is the word Yoga used in so many different senses in the Gita? Because there are grades and the highest demands concentrated brains, not sitting mindless and imagining you are seeing God.
In Gita Chap.IV where Lord Krishna says: ~ “This yoga has been lost for ages" the word yoga refers to Gnana yoga, not other yogas: the force of the word this is to point this out.
Lord Krishna describes some of the other yogas but devotes this chapter separately to Gnana Yoga. So one sees even in those ancient days people did not care for Advaitic wisdom; they wanted religion; hence Advaitic Gnana got lost. That is why Lord Krishna calls it "the supreme secret." Krishna points out that the yoga must-see "Brahman in action."
Gita Chap.IV:~ “He who achieves perfection in Yoga finds the Self in time." This means that after his yoga is finished, he begins the inquiry into ultimate truth, and in due course, this inquiry produces the realization of the universal spirit as the result.
Understanding what is God is not so easy. Religious people can only imagine God based on their beliefs.
That is why Lord Krishna Says Ch ~V: ~ “Those who know me in truth.". The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.
Lord Sri Krishna himself says that he can do nothing to make a man intelligent straight away. The adepts give Prasad, blessing, initiations, mantrams, etc. only to confer temporary peace of mind, to help one to get rid of worries, but not to confer Gnana. The capacity to receive it must first be inborn in man by evolutionary degree.
Bhagavad Gita: ~brahmano hi pratisthaham- Brahman is considered the all-pervading consciousness which is the basis of all the animate and inanimate entities and material. ( 14.27)
Bhagvad Gita: ~ Reason as a means to reality. (Chap.18 verse 37)
In chap. 10 of in Bhagvad Gita, Krishna says: ~ I cannot save you, but I can give you Buddhi (reason). (chap. 10)
In chap. 10 of in Bhagvad Gita, Krishna says: ~ "I have given you the most secret teaching, now reflect over it all" Krishna plainly says reflect, think. (Verse 63 of Chap. 18)
Lord Krishna confesses that the oldest wisdom of India (Advaitic wisdom) has been lost: people misinterpret and falsify it today as they did then. It is not yoga but the philosophic truth. But nobody knows it. The teachers of philosophy and leaders of mysticism or religion do not want to inquire into truth and have no time for it. (Gita ~ Chap ~IV~ v.2)
Why is the word Yoga used in so many different senses in the Gita? Because there are grades and the highest demands concentrated brains, not sitting mindless and imagining you are seeing God.
In Gita Chap.IV where Lord Krishna says: ~ “This yoga has been lost for ages" the word yoga refers to Gnana yoga, not other yogas: the force of the word this is to point this out.
Lord Krishna describes some of the other yogas but devotes this chapter separately to Gnana Yoga. So one sees even in those ancient days people did not care for Advaita; they wanted religion; hence Gnana got lost. That is why Krishna calls it "the supreme secret." Krishna points out that the yoga must-see "Brahman in action."
Gita Chap.IV:~ “He who achieves perfection in Yoga finds the Self in time." This means that after his yoga is finished, he begins the inquiry into ultimate truth, and in due course, this inquiry produces the realization of the universal spirit as the result.
Understanding what is God is not so easy. Religious people can only imagine God based on their beliefs.
That is why Lord Krishna Says Ch ~V: ~ “Those who know the Self in truth.". The last two words (tattvataha) are usually ignored by pundits, but they make all the difference between the ordinary concept of God and the truth about God.
Lord Krishna himself says that he can do nothing to make a man intelligent straight away. The adepts give Prasad, blessing, initiations, mantrams, etc. only to confer temporary peace of mind, to help one to get rid of worries, but not to confer Gnana. The capacity to receive it must first be inborn in man by evolutionary degree.
Bhagavad Gita is a hodgepodge containing everything; hence it suits the populace because there is something in it for every type of mindset. It is difficult to find any tradition whose voice is not found in the Gita. It is difficult to find anyone who does not take solace from the Bhagavad Gita. But for such people, the Advaitic path will prove very difficult.
Once you are Soulcentric you will know what Bhagavad Gita and other scriptures really meant, you will see that there is only one possible interpretation, irrespective of your opinion or imagination.
Bhagavad Gita does not contain higher wisdom. Bhagavad Gita is intended for those who are incapable of thinking rationally.
People love the Bhagavad Gita because it is very easy to extract one's own meaning from it. Reading the Bhagavad Gita a religious believer extracts something of which he can make a belief, because.
Bhagavad Gita speaks of bhakti, devotion. The karma yogi extracts his belief because Lord Krishna has spoken on karma yoga, the Yoga of action. The believer in knowledge finds what he wants because Bhagavad Gita has spoken on knowledge as well. Somewhere Lord Krishna calls bhakti the ultimate, somewhere else he calls knowledge the ultimate, again elsewhere he calls karma yoga the ultimate.
Lord Krishna taught the Karma and Bhakti yogis their own paths only in order to lead them up to the Gnana yoga path, which is the highest and the real object of his teaching.
Lord Krishna confesses that the oldest wisdom of India (our true Advaita philosophy) has been lost: people misinterpret and falsify it today as they did then. It is not yoga but the philosophic truth. But nobody knows it. The teachers of philosophy and leaders of mysticism or religion do not want to inquire into truth and have no time for it. (Gita ~ Chap ~IV~ v.2)
Why is the word Yoga used in so many different senses in the Gita? Because there are grades and the highest demands concentrated brains, not sitting mindless and imagining you are seeing God.:~Santthosh Kumaar
Maha Gita: ~ Krishna's Gita is a hodgepodge containing everything; hence it suits everyone because there is something in it for everyone. It is difficult to find any tradition whose voice is not found in the Gita. It is difficult to find anyone who does not take solace from the Gita. But for such people, Ashtavakra's Gita will prove very difficult.
Ashtavakra is not for synthesis -- he is a man of truth. He speaks the truth just as it is, without any artifice or coloring. He is not concerned about the listener; he does not care whether his listener will understand or not. Such a pure expression of truth has never happened anywhere before, nor has it ever happened again.
People love Krishna's Gita because it is very easy to extract one's own meaning from it. Krishna's Gita is poetic: in it, two plus two can equal five, two plus two can also equal three. No such tricks are possible with Ashtavakra. With him, two plus two are exactly four. Ashtavakra's statements are statements of pure mathematics. There isn't the least possibility for poetic license here. He says things as they are, without any sort of compromise.
Reading Krishna's Gita a devotee extracts something of which he can make a belief because Krishna spoke on bhakti, devotion. The karma yogi extracts his belief because Krishna has spoken on karma yoga, the Yoga of action. The believer in knowledge finds what he wants because Krishna has spoken on knowledge as well. Somewhere Krishna calls bhakti the ultimate, somewhere else he calls knowledge the ultimate, again elsewhere he calls karma yoga the ultimate.
Krishna's statements are very political. He was a politician, a perfect politician. Just to say he was a politician is not right; he was a shrewd politician, a real diplomat. In his statements, he considered and included many things. This is why the Gita suits everyone, why there are thousands of commentaries on the Gita. No one is concerned with Ashtavakra because to accept Ashtavakra you are going to have to drop yourself -- unconditionally. You cannot bring yourself along. Only if you stay behind can you come near him? With Krishna, you can bring yourself along. With Krishna, there is no need to transform yourself. With Krishna, you can fit just as you are.
Hence, the founders of each tradition have written commentaries on Krishna's Gita -- Sankara, Ramanuja, Nimbarak, Vallabha -- everyone. Each has extracted his own meaning. Krishna has said things in such a way as to allow multiple meanings; hence I call his Gita poetic. You can draw out any meaning you like from a poem.
Krishna's statements are like clouds surrounding you in the rainy season: you see in them whatever you want. Someone may see an elephant's trunk, someone sees the whole body of Ganesha, the elephant god. Someone may not see anything. He will say, "What nonsense you talk! They are clouds, vapor -- how is it you see forms in them?"
Krishna's Gita is just like this -- you will be able to see whatever is in your mind. So Sankara sees knowledge, Ramanuja sees bhakti, Tilak sees action -- and each returns home in a cheerful mood thinking that what Krishna says is the same as his belief.
This kind of suspicion often arises with Krishna too. Centuries have passed and commentaries on Krishna keep on coming. Each century finds its own meaning, each person finds his own meaning. Krishna's Gita is like an inkblot... it is the statement of the perfect politician.
You cannot extract any beliefs from Ashtavakra's Gita. Only if you drop yourself as you move into it, will Ashtavakra's Gita become clear to you?
Ashtavakra's message is crystal clear. You won't be able to add even a small bit of your own interpretation to it. Hence, people have not written commentaries on Ashtavakra's Gita. There is no scope for writing a commentary; there is no way to distort or twist it. Your mind has no chance to add anything. Ashtavakra has given such an expression that no one has been able to add or take anything from it, even though centuries have passed. It is not easy to give such a perfect expression. Such skill with words is very difficult to come by.
This is why I say we are starting on a rare journey.:~ BY ~Osho
Ashtavakra is not for synthesis -- he is a man of truth. He speaks the truth just as it is, without any artifice or coloring. He is not concerned about the listener; he does not care whether his listener will understand or not. Such a pure expression of truth has never happened anywhere before, nor has it ever happened again.
People love Krishna's Gita because it is very easy to extract one's own meaning from it. Krishna's Gita is poetic: in it, two plus two can equal five, two plus two can also equal three. No such tricks are possible with Ashtavakra. With him, two plus two are exactly four. Ashtavakra's statements are statements of pure mathematics. There isn't the least possibility for poetic license here. He says things as they are, without any sort of compromise.
Reading Krishna's Gita a devotee extracts something of which he can make a belief because Krishna spoke on bhakti, devotion. The karma yogi extracts his belief because Krishna has spoken on karma yoga, the Yoga of action. The believer in knowledge finds what he wants because Krishna has spoken on knowledge as well. Somewhere Krishna calls bhakti the ultimate, somewhere else he calls knowledge the ultimate, again elsewhere he calls karma yoga the ultimate.
Krishna's statements are very political. He was a politician, a perfect politician. Just to say he was a politician is not right; he was a shrewd politician, a real diplomat. In his statements, he considered and included many things. This is why the Gita suits everyone, why there are thousands of commentaries on the Gita. No one is concerned with Ashtavakra because to accept Ashtavakra you are going to have to drop yourself -- unconditionally. You cannot bring yourself along. Only if you stay behind can you come near him? With Krishna, you can bring yourself along. With Krishna, there is no need to transform yourself. With Krishna, you can fit just as you are.
Hence, the founders of each tradition have written commentaries on Krishna's Gita -- Sankara, Ramanuja, Nimbarak, Vallabha -- everyone. Each has extracted his own meaning. Krishna has said things in such a way as to allow multiple meanings; hence I call his Gita poetic. You can draw out any meaning you like from a poem.
Krishna's statements are like clouds surrounding you in the rainy season: you see in them whatever you want. Someone may see an elephant's trunk, someone sees the whole body of Ganesha, the elephant god. Someone may not see anything. He will say, "What nonsense you talk! They are clouds, vapor -- how is it you see forms in them?"
Krishna's Gita is just like this -- you will be able to see whatever is in your mind. So Sankara sees knowledge, Ramanuja sees bhakti, Tilak sees action -- and each returns home in a cheerful mood thinking that what Krishna says is the same as his belief.
This kind of suspicion often arises with Krishna too. Centuries have passed and commentaries on Krishna keep on coming. Each century finds its own meaning, each person finds his own meaning. Krishna's Gita is like an inkblot... it is the statement of the perfect politician.
You cannot extract any beliefs from Ashtavakra's Gita. Only if you drop yourself as you move into it, will Ashtavakra's Gita become clear to you?
Ashtavakra's message is crystal clear. You won't be able to add even a small bit of your own interpretation to it. Hence, people have not written commentaries on Ashtavakra's Gita. There is no scope for writing a commentary; there is no way to distort or twist it. Your mind has no chance to add anything. Ashtavakra has given such an expression that no one has been able to add or take anything from it, even though centuries have passed. It is not easy to give such a perfect expression. Such skill with words is very difficult to come by.
This is why I say we are starting on a rare journey.:~ BY ~Osho
