CHAPTER 11, TEXT 51: When Arjuna thus saw Kṛṣṇa in His original form, he said: O Janārdana, seeing this humanlike form, so very beautiful, I am now composed in mind, and I am restored to my original nature.
The Gita has been studied for thousands of years. Scholars often recognize certain philosophical points in the Gita as truths and laws of nature, such as the law of karma, the eternality of the soul, the modes of material nature, and much more (https://www.ancient.eu/Bhagavad_Gita/). Krishna's words are taken at face value, no metaphorical bending or interpretation required.
But when it comes to Krishna's statements that fools deride him when he descends in human form (9.11) or that one should worship Him with love and devotion by meditating on His form (9.22), Krishna's words suddenly are not taken at face value. They're seen as metaphorical.
Many scholars take one of two standpoints: 1) Either Krishna is seen as an ordinary human being who gave some great wisdom to his friend on a battlefield, or 2) this battle at Kurukshetra never actually took place - the whole Bhagavad-gita is interpreted as a metaphor for the soul's battle for goodness and truth.
There's a third possibility, though: 3) The battle of Kurukshetra took place, Krishna is God in human form conversing with his dear friend, instructing him how to live in this world and become a loving devotee. Bhaktivedanta Swami's commentary on the Bhagavad-gita is aptly entitled As It Is.
Take everything Krishna says at face value. As it is. No metaphorical mind-bending.
If He says that there's a law of karma, there's a law of karma.
If He says that there are three modes of material nature, there are three modes of material nature.
If Krishna displays the universal, cosmic form, a form that only God can display, then that is Krishna's power and Krishna is God.
If Krishna is described in His original form as having two hands and being very beautiful, then His original form has two hands and He is very beautiful.
Prabhupad writes, "Here the words mānuṣaṁ rūpam clearly indicate the Supreme Personality of Godhead to be originally two-handed." This is clear. There is no need for a twisted interpretation to this verse and these statements.
If Krishna's other statements of profound philosophical truths are so often taken at face value, why not these statements that He is the Supreme Controller, the Supreme Source of All, and the Supreme Personality of Godhead who comes in the form of a human to exchange love with His devotees? Although Krishna may look ordinary, He is not. Prabhupad argues this point, "If Kṛṣṇa is like an ordinary human being, then how is it possible for Him to show the universal form and again to show the four-handed Nārāyaṇa form?" Krishna has already shown and stated that He has displayed His universal form as well as his Narayan form - this is certainly not something an ordinary human being can do. So then the only other option is to see all of Krishna's words as metaphor. That option seems to be a little bit like cherry-picking the verses and ideas that are comfortable and leaving the rest as vaguely "metaphorical."
After experiencing the terrifying universal form, Arjuna is now satisfied and at peace in his heart to behold his dear friend, Krishna, in his original two-armed form. This form is beautiful, a form that Arjuna can look in the eyes, a form that he can see with his ordinary eyes.
Two seemingly opposing possibilities - that Krishna is in a human form and Krishna is all-powerful God - are reconciled once we just take Krishna's words at face value, As They Are.
Prabhupad concludes his commentary on this verse by emphasizing that "the original verses of Bhagavad-gītā are as clear as the sun; they do not require lamplight from foolish commentators."
I often feel like one of those foolish commentators as I do this Gita Project, trying to shed lamplight upon the brilliance of the sun of Krishna's and Prabhupads' words. That said, I just want to be as loyal and true to their words as possible, and if by God's grace I can accomplish this, then I am content to be a little lamp basking in the radiance of the sun of Krishna's teachings which illuminate the world.
Full purport here: https://vedabase.io/en/library/bg/11/51/
No comments:
Post a Comment