Bg 4.3
sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā ceti rahasyaṁ hy etad uttamam
Bg 4.4
arjuna uvāca
aparaṁ bhavato janma paraṁ janma vivasvataḥ
katham etad vijānīyāṁ tvam ādau proktavān iti
Bg 4.5
śrī-bhagavān uvāca
bahūni me vyatītāni janmāni tava cārjuna
tāny ahaṁ veda sarvāṇi na tvaṁ vettha paran-tapa
Translation:
3. That same ancient "YOGA" has been to-day taught to you by Me, for you are My devotee and My friend. This is a Supreme secret.
Arjuna said: 4. Later was Your birth, and prior was the birth of Vivaswan (Sun) ; how am I to understand that You taught this YOGA in the beginning?
The Blessed Lord said: 5. Many births of Mine have passed as well as yours, O Arjuna; I know them all but you know them not, O Parantapa (scorcher of foes).
Commentary Excerpts:
With a direct statement in the style of an open confession, Krishna is here removing all possible misgivings of the orthodox, by insisting that the Truth he has declared in the last chapter... Karma Yoga... is nothing other than the same ancient Yoga.
A Master can feel really inspired and instruct efficiently, only when he establishes a certain type of affectionate rapport with the students. Krishna finds that his friend Arjuna is fully devoted to Him, and that he will certainly follow the "Path" indicated by Him. The relationship between teacher and taught should not be a mere commercial arrangement of "you-pay-and-I-teach."
The secrecy mentioned here only indicates that a man, however wise he might be, may not come to suspect the existence of the Atman in himself without being so advised by a man of Experience. The Self being that which is beyond the intellect, (III-41) the reasoning capacity in a man cannot come to suspect the existence of an Eternal, Changeless, Conscious Principle, subtler than the intellect, ever illumining the thoughts rising in the very intellect. Hence, this Science of Truth is called here as the Supreme secret."
There is a palpable anachronism in the opening stanza of this chapter. Krishna says that he taught this Eternal Truth to Lord Sun in the beginning of creation. It was quite natural for Arjuna to think of Krishna as the son of Devaki, the Flute-bearer of Gokula. To Arjuna, his charioteer Krishna had a definite date of birth, and was only his own contemporary. Therefore, Krishna Himself could not have advised the Sun, who, by all calculations, is the one who manifested in nature much earlier than all the planetary worlds.
Here we find Krishna trying to explain how He was the very Infinite in His Real Nature and that He had Himself, in the very beginning of creation, given out Brahma-Vidya to Lord Sun.
In this section we find an exhaustive discussion of the "theory of incarnation" (Avatara), as propounded in the Pauranic literature. To many foreigners, this portion of the Hindu philosophy and belief has been very confusing, and many of them have expressed such opinions about it; and, perhaps, none has put it so vehemently as Max Mueller.
Not a single mortal embodiment can be the result of sheer accident. Every man comes to the field of the world only as a result of his evolutionary progress, even according to the Darwinian theory. Each embodied life indicates a long autobiography of that ego, and it is only after a long chain of existence in different forms that it has at last reached its present destination. In each life, as soon as the ego expresses itself in its given field of activity, it, fortunately, forgets the entire past, and carries with it only a distinct flavour (vasana) thereof. But a Master-mind like Lord Krishna, in His Divine Omniscience, understands that both He and Arjuna had been through many vicissitudes of existence, and that "I KNOW THEM ALL WHILE YOU KNOW THEM NOT."
Sources: vedabase.com; The Holy Geeta
sa evāyaṁ mayā te ’dya yogaḥ proktaḥ purātanaḥ
bhakto ’si me sakhā ceti rahasyaṁ hy etad uttamam
Bg 4.4
arjuna uvāca
aparaṁ bhavato janma paraṁ janma vivasvataḥ
katham etad vijānīyāṁ tvam ādau proktavān iti
Bg 4.5
śrī-bhagavān uvāca
bahūni me vyatītāni janmāni tava cārjuna
tāny ahaṁ veda sarvāṇi na tvaṁ vettha paran-tapa
Translation:
3. That same ancient "YOGA" has been to-day taught to you by Me, for you are My devotee and My friend. This is a Supreme secret.
Arjuna said: 4. Later was Your birth, and prior was the birth of Vivaswan (Sun) ; how am I to understand that You taught this YOGA in the beginning?
The Blessed Lord said: 5. Many births of Mine have passed as well as yours, O Arjuna; I know them all but you know them not, O Parantapa (scorcher of foes).
Commentary Excerpts:
With a direct statement in the style of an open confession, Krishna is here removing all possible misgivings of the orthodox, by insisting that the Truth he has declared in the last chapter... Karma Yoga... is nothing other than the same ancient Yoga.
A Master can feel really inspired and instruct efficiently, only when he establishes a certain type of affectionate rapport with the students. Krishna finds that his friend Arjuna is fully devoted to Him, and that he will certainly follow the "Path" indicated by Him. The relationship between teacher and taught should not be a mere commercial arrangement of "you-pay-and-I-teach."
The secrecy mentioned here only indicates that a man, however wise he might be, may not come to suspect the existence of the Atman in himself without being so advised by a man of Experience. The Self being that which is beyond the intellect, (III-41) the reasoning capacity in a man cannot come to suspect the existence of an Eternal, Changeless, Conscious Principle, subtler than the intellect, ever illumining the thoughts rising in the very intellect. Hence, this Science of Truth is called here as the Supreme secret."
There is a palpable anachronism in the opening stanza of this chapter. Krishna says that he taught this Eternal Truth to Lord Sun in the beginning of creation. It was quite natural for Arjuna to think of Krishna as the son of Devaki, the Flute-bearer of Gokula. To Arjuna, his charioteer Krishna had a definite date of birth, and was only his own contemporary. Therefore, Krishna Himself could not have advised the Sun, who, by all calculations, is the one who manifested in nature much earlier than all the planetary worlds.
Here we find Krishna trying to explain how He was the very Infinite in His Real Nature and that He had Himself, in the very beginning of creation, given out Brahma-Vidya to Lord Sun.
In this section we find an exhaustive discussion of the "theory of incarnation" (Avatara), as propounded in the Pauranic literature. To many foreigners, this portion of the Hindu philosophy and belief has been very confusing, and many of them have expressed such opinions about it; and, perhaps, none has put it so vehemently as Max Mueller.
Not a single mortal embodiment can be the result of sheer accident. Every man comes to the field of the world only as a result of his evolutionary progress, even according to the Darwinian theory. Each embodied life indicates a long autobiography of that ego, and it is only after a long chain of existence in different forms that it has at last reached its present destination. In each life, as soon as the ego expresses itself in its given field of activity, it, fortunately, forgets the entire past, and carries with it only a distinct flavour (vasana) thereof. But a Master-mind like Lord Krishna, in His Divine Omniscience, understands that both He and Arjuna had been through many vicissitudes of existence, and that "I KNOW THEM ALL WHILE YOU KNOW THEM NOT."
Sources: vedabase.com; The Holy Geeta
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