The structure of the Bhagavad gita

Distinguish the levels of instruction of the Bhagavad gita You can help us to understand the set of the message of Lord Krishna drive. By Juan Carlos Ramchandani (Krishna Kripa)

Krishna-arjuna

Without a doubt the Bhagavad gita It is a spiritual treatise of the first magnitude and one of the most important classics of the world. Understand that a hierarchical concept of reality is what characterizes the Gita You can help us to perceive the consistency of the message of the Gita.

The Bhagavad gita talks from two main levels of reality and a third, intermediate. We can use the Sanskrit terms Dharma and moksha to treat the two main levels, and the term Yoga for the third. Dharma refers to a set of values that include duty, religion, morality, the law, order and justice, which formed the mainstay of civilized life. Yoga It refers to the attempt to move away from the worldly life while we strive to join the State released. Moksha It refers to the State released perfection and eternal existence of pure devotional service unto the Supreme Lord, Sri Krishna. The level of dharma represents human or worldly condition, moksha level represents the actual condition or absolute (Liberation), and yoga level is intermediate. We can also define these three levels called them intermediate, finite and infinite.

We can distinguish each level in terms of values and 'being.' In the case of dharma, the general rule in terms of value is prosper. At this level, it craves worldly happiness and prosperity, considering them good. When being, provided the living entity whereas the body, whether human or other species.

On the second level (yoga), refuses the worldly prosperity, giving value to the contrary to the detachment the world's indifference toward happiness as mundane misery. At this level, we also incorporate a higher reality, represented by moksha. In yoga, the superiority of show can be seen fair both regard related to happiness related to misery, and desire merged in Brahman. In relation to being, already is not perceived identity or other foreign body but spiritual souls that are governed by the laws of samsara.

The third level (moksha), overrides the indifference and detachment of the second level with a deep love and attraction to the Supreme person. Regard being, rediscovered spiritual soul of the second level becomes a pure and loving servant of the Supreme person.

Three levels represent States or internal mental attitudes. Thus, those who contemplate the world from the perspective of the first level shows convinced that he is a human being and that its objective is to thrive. The second level, is convinced that is a being of spirit incarnated whose objective is to get rid of this condition. In the third level, he referred to the Supreme Lord in all parts and seeks to love him and serve him.

We could use a three-story building as a metaphor. Each floor contains unlimited opportunities and paths. In addition, the residents of each plant dominate its own language, terms and assumptions. In a sense, the Bhagavad gita He speaks three languages and constantly moves between these three levels. As soon as we recognize a text or section level in particular, that text or section becomes intelligible, and can understand the consistency of the same relative to the rest of the Treaty.

An example of the metaphysical level changes

When Arjuna opposed to their participation in the war, it does so from the first level. We can examine his arguments according to the two parameters above: values and be. With respect to values, it is clear that the fundamental cause of the Declaration of Arjuna is the desire for worldly prosperity. One of their key arguments is that the war would lead to the degeneration of the dharma and the manifestation of adharma, causing great suffering to the world. As it is convinced that the prosperity is good, opposes the war. In relationship to be, Arjuna has and has others by human beings.

Krishna Arjuna is not responsible for direct, but it takes the conversation to the second level. The response of Krishna the values proposed are radically different; Krishna does not accept the idea that worldly prosperity is something good, but it requires indifference (and resistance) both to happiness and misfortune to mundane. It says that they are transitory and produced solely by the sensory perception. In relation to being, Krishna does not refer to the present soldiers as human beings; on the other hand, refers to them as spiritual souls.

Al no responder a las dudas de Arjuna sobre la guerra de manera directa, Krishna realiza una especie de “giro copernicano”, al cambiar las suposiciones subyacentes de la conversación. Arjuna arguye que matar a sus parientes es malo, obviamente una afirmación de primer piso que asume que las personas se encuentran sometidas a la muerte y que hemos de escapar de ella siempre que podamos en pos de una vida próspera. Krishna no responde a los argumentos de Arjuna, sino que lleva la conversación a un nivel diferente y habla de otros supuestos. Básicamente afirma que la muerte ex inexistente (una suposición de segundo piso) y, por lo tanto, no encuentra lógicos los argumentos de Arjuna. Además, Krishna reta la idea de Arjuna de que la prosperidad mundana sea buena y deseable. Propone la idea de que mostrarse indiferente a la felicidad y la desdicha es lo bueno y deseable. En consecuencia, está hablando desde una postura de segundo piso.

The transformational aspect

As practical writing the Bhagavad gita provides the means for bridging the divide between the first level (dharma) and the third (moksha). Strictly follow dharma while avoiding adharma is not enough to achieve the level of moksha. You need a different type of effort or path. This process or company is sometimes called self-realization, e implies a path of transformation which can go forward step by step, thus overcoming the lowest to the highest level. What medium or practical system offers us the? Bhagavad gita?

An important issue that raises the Bhagavad gita It is if we choose the path of action and contemplation. Arjuna proposes this issue on two occasions, at the beginning of the third and fifth chapters. The Bhagavad gita It clearly recommends the way of action como el medio con el cual el practicante será elevado desde el nivel de dharma hasta el de moksha. Se realiza esta acción de ascenso según el dharma personal y se continúa el esfuerzo ejercitándose dentro del marco dhármico todo el recorrido. Así, Krishna alienta a Arjuna mediante su conversación para que siga su dharma y luche. Sin embargo, a medida que el texto avanza, los motivos de que Arjuna guerree van perfilándose. Krishna demuestra a Arjuna cómo es posible luchar en un estado de conciencia más y más elevado. Por tanto, aunque externamente sigamos cumpliendo nuestro deber dispuesto, sobrellevamos una transformación interna gracias a la sublimación o la purificación de nuestros móviles realizando la acción. De este modo se configura una especie de escalera, gracias a la cual no es permitido elevarnos más y más, desde dharma a moksha, a lo largo y ancho del camino de la autorrealización.

(A continuar en una última entrega que publicaremos la próxima semana)

Juan Carlos Ramchandani smallWho is

Juan Carlos Ramchandani is purohit (hindu priest), yoga-acharya (yoga teacher) and Doctor in traditional hindu philosophy. He has published 11 books and numerous articles on yoga and Hinduism. He travels across Spain lecturing and performing Vedic ceremonies.

http://jcramchandani.blogspot.com.es/

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By • 13 Jan, 2014 • Sección: Signatures