Lord Krishna confesses that the oldest wisdom of India (Advaitic wisdom) has been lost: people misinterpret and falsify it today as they did then.*****

Bhagavad Gita

The Bhagavad Gita says: ~ Among thousands of men, scarcely one strives for perfection; and of those who strive and succeed, scarcely one knows the ‘Self’ in truth.

Bhagvad Gita says: ~ “Don't unsettle the minds of ignorant by revealing the esoteric truth."

Bhagavad Gita: 7: 19:~ "Such a man who has attained true knowledge, the knowledge of Self, the knowledge of Atman, worships ‘Self’ as~ Atman (God) alone exists~ everything is Atman, there exists nothing except Atman. Such a man is extremely rare."

There are hundreds of commentaries from different authors on the Bhagavad Gita. Each one goes on spinning yarns imagining as he likes what the meaning may be.

Bhagavad Gita has been interpreted in a thousand ways, according to the author’s capacity to understand the test of all these is the reason. Only a few understood Bhagavad Gita.

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.

The Bhagavad Gita does not contain the higher wisdom. Bhagavad Gita is intended for those who are incapable of thinking rationally.

People love Bhagavad Gita because it is very easy to extract one's own meaning from it. Reading Bhagavad Gita a religious believer extracts something of which he can make a belief because Bhagavad Gita speaks 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 Bhagavad Gita 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.

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 (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 a 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.

No dualities, no differentiation. Only Atman exists.

The Bhagavad Gita: ~ brahmano hi pratisthaham~ Brahman (God) is considered the all-pervading consciousness which is the basis of all the animate and inanimate entities and material.( 14.27)

It proves that the all-pervading Atman, which is present in the form of the consciousness, is God.   Thus,  worshipping the form based Gods is meant for the ignorant populace who are incapable of the realizing the truth, which is beyond the form, time,  and space.  

Lord Krishna Says Ch ~V: ~ “Those who know me in truth.".

Bhagavad Gita: 4: 22 :~ ".....who has gone beyond the conflicting dualities like good (happiness) and bad (sorrow)....."

Bhagavad Gita: 4: 42:~ ".....cut all such conflicting dualities (doubts) by the sword (weapon) of knowledge. ....."

Bhagavad Gita: 5: 18:~ “The learned men (who have come out of delusions (Māyā), got rid of Avidya) see no differentiation have equal vision for a revered Brahmin, a cow, an elephant, a dog and a cāndāla (outcaste, rogue, mleccha, demonic person etc)"

Bhagavad Gita: 5: 19:~ "Those who have achieved the true knowledge i.e. the 'Self-Knowledge' or the 'knowledge of Atman' and see no difference, are free from conflicting dualities have merged in Brahman"

Bhagavad Gita: 5: 20:~ "One who does not get excited out of happiness on getting good and does not get depressed on getting bad is situated in Brahman i.e. is merged in Brahman"

Bhagavad Gita: 6: 9:~  "The one who has equal vision for a Selfless do-gooder, a friend, a foe, an unbiased, a well-wisher, a depressed and jealous man, relatives, a righteous and a sinner is the best (as he sees no duality and differentiation but sees everything as Ātman)"

Bhagavad Gita: 6: 32:~ “.....as one seeks and treats oneself with equal vision, the same way one who has equal vision for good and evil, for everybody, is the best of all"

Bhagavad Gita: 6: 8:~ "For whom soil, a pebble, and gold are alike, he is merged in Brahman"

Bhagavad-Gita Gita: 7: 27:~ ".....people are getting entangled in the primordial ignorance (Avidya) of the conflicting dualities like good and evil, happiness and sorrow caused due to attachments, desires, and hatred....."

Bhagavad Gita: 6: 28:~ “.....who have cut-off conflicting dualities (like good and evil) is determinedly in my service. ...."

Bhagavad Gita: 7: 19:~ "Such a man who has attained true knowledge, the knowledge of Self, the knowledge of Atman, in the last birth in the series of many births worships Me as~ Atman alone exists~ everything is Atman, there exists nothing except Atman. Such a man is extremely rare"

The earliest part of Bhagavad Gita deals with religion because it is for mentally immature persons, but in the latter part, you get philosophy as that is intended for the intellectually evolved. You can’t make all men genius,   and therefore religion is provided for them.

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.

In the statement in Bhagavad Gita which says that the path of the Unmanifest is harder than others, this path means Gnana Yoga.

The Upanishads and Gita do not give detailed explanations because the knowledge of those days was not as advanced as it as nowadays. However, there are odd words here and there which give hints.

Bhagvad Gita gives dualistic worship of "God” only for the lower minds; it also indicates the Advaitic wisdom for the more evolved.

Likewise, thinkers and poets of the Age of Devotion (Bhakti) of the 16th century believed in a God with attributes who became very tangible when incarnating as Avatar and was attainable simply through love and devotion rather than scholastic and intellectual meditation.

For the religious people, the Bhagavad Gita became the main vehicle of inspiration with its qualified and deistic Monism, rather than the scholastic and esoteric path shown by Sage Sri, Sankara’ Advaitic path. 

The 'I’ is not the Soul. Holding 'I' as ‘Self’ is holding the falsehood as a reality.***

Without knowing ‘what mind is in actuality' how you can know the consciousness? Playing with words is not spirituality. The consciousness is the cause of the mind and it, it’Self’ is uncaused. Preaching teaching is not wisdom. only through perfect understanding and realization of ‘what is what' leads to  the  realization  of the truth, which is hidden  within the form, time, and space and it is without the form, time, and space. 

The consciousness is not an object, but it’s the subject. Knowledge of both object and subject is ‘Self’-knowledge or Brahma Gnana or Atma Gnana. 

The Soul is the innermost ‘Self’. ‘I’ is not the Soul. Holding 'I' as ‘Self’ is holding the falsehood as a reality.  There is a need to know what is ‘I’ before indulging in pursuit of truth. 

Dualist Sages including many sages and thinkers could not distinguish between ‘I’ and ‘’’Self’’’.   They hold 'I' as the ‘‘Self’’. Their highest was the Jiva.  They are so much attached to the 'I' that they do not want to think that 'I' does not exist. Again they are unable to detach the ‘I’ from the Real ‘‘Self’’.

The dualist object: - If everything else is false then   the statement I am   Brahman is it’Self’ false, the but when one says non-duality is false, there must be the awareness, the consciousness, behind the very statement. You will also go, die. One has to rely upon that which is permanent.  The formless witness of the ‘I’ alone is permanent. Anything that one says is a witnessed (waking), but there is the formless witness (consciousness) there before any statement could be made.

They mean the body by “I", but it is the formless witness which is the real “‘Self’ ". Theists dualists did not, or could not analyze further than ‘I’   on this point because they thought the ‘I’ without the body as ‘Self’.

WHAT IS ‘I’?

The ‘I’ disappears as deep sleep, so what is the use of being attached to it? It is impermanent and illusory.

There is really no ‘I’. The ‘I’ is present in the form of mind. And the mind is in the form of the universe. The universe   appears as the waking or dream. The ‘I’ or mind or universe or waking or dream dies disappears as deep sleep. 

One that appears as ‘I’ or the mind or universe or waking or dream is nothing but the consciousness and it disappears as deep sleep is also consciousness.  In deep sleep, it is in its formless nondual true nature.  The one, which witnesses the coming and going, of the three states, is also the consciousness.   Thus, the witness and the witnessed are one, in essence.   

Thus, the universe is a reality on the base of the ego. You are the ego. Ego is the false ‘Self’ within the false experience (waking).  

The universe is unreal on the base of the Soul, the innermost ‘Self’.  The Soul is   present in the form of the consciousness. The seeker gradually will grasp and realize the unreal nature of the universe (‘I’ or mind).

Individuality is illusory because the ‘Self’ is not an individual because ‘Self’ is formless and it pervades in everything and everywhere in all the three states. .

Dualist Sages have written big volumes about the soul. Yet they are quite ignorant of the fact that the ‘I’ about which they write itself’ comes and goes and has no permanent existence, is only an idea after all.

What is it that appears as the ‘I’ and disappears as the ‘I-less? It is the Soul, which is present in the form of the consciousness.

Do not make the mistake of holding the ‘I’ as the Self because it is not permanent. ‘I’ disappears and becomes ‘I’-less.

 ‘I’ is an illusion and the ‘I-LESS’ is real and eternal. The ‘I-LESS ‘appears as ‘I’ and ‘I ’‘disappears as I-LESS.

Bhagavad Gita: ~ The permanent is always there, only the transient ‘I’ comes and goes. (2.18)

The ‘I’ hides the truth of the whole.

The earliest ancient sages used the word ‘I’ to the witness of the three states not to the ego as moderns use it and think the ‘I’ without the body is the Self. The seeker has to understand the fact that the fact that ‘I’ is not the Self, but the witness of the ‘I’ is the true Self, which is eternal. 

That is why Ashtavakra Gita 16:10:~ If you desire liberation, but you still say "I," If you feel the ‘Self’ is the ‘I’, You are not a wise man or a seeker. You are simply a man who suffers.