Introduction to Srimad Bhagavad Geeta by Swami Chidbhavananda Part 1

Scriptures are indispensable to all religions. They save religions from mutation and from extinction. That faith which has no gospel for its guidance gets lost in a series of transformations. Finally it disintegrates and loses its individuality. But a faith that draws sanction and inspiration from a sacred book is able to hold its own. It has in such a holy document authoritative statements to encounter the opposition and meet the attacks of the heterodox. All the religions of the world that have endured the ravages of time and of transformation have their own scriptures for anchorage. That the Bible is the scripture of the Christians is well known even to those beyond the pale of the Christendom. The Quraan remains ever associated with the followers of the Islamic religion. The scripture of the Buddhist is the sacred collection of all the enlightened utterances of the Buddha, known as the Dammapada. The followers of all the other important religions may also be said to be more familiar with their sacred books than with their kith and kin.

But the case of the Hindu is different. Among the followers of different paths, he alone is bewildered in regard to this question. He does not know which book he may term his scripture. If a mention is made of the Vedas he confesses he has never had occasion to see or handle such books as these, let alone the question of getting acquainted with their contents. Many a Hindu, may mention with some hesitance this or that as the sacred book from which he draws inspiration and guidance. But one who is widely read in the Hindu lore wavers before making a pronouncement of this kind. This dilemma is due to the immensity of the Hindu scriptures.

The popular conviction is that the Vedas are the direct or indirect sources of all the sacred books pertaining to Hinduism. Several portions of the Vedas are said to have become extinct in the march of time. But the cream of the Vedas is the Upanishads; and these have been piously guarded both against extinction and mutilation. All the systems of philosophy in India derive their inspiration and authority from these Upanishads. They are also called the Forest Books because of the environment in which they became revealed to the sages, popularly known as Rishis.

A synopsis and classification of the contents of the Upanishads goes by the name of the Brahma Sutras or the Vedanta Sutras. These Sutras are aphorisms elucidating the Vedanta Philosophy. These aphorisms are somewhat abstruse and unintelligible. Without a commentary it is rather difficult to follow them. But the position of the third book called the Bhagavad Gita is different. It is the essence of the Upanishads, not in the sense that it is all condensed into terse form, but in the sense that the Vedanta Philosophy is made easy of understanding. When the Upanishads are compared to cows, the Bhagavad Gita takes the position of their milk. When one has plenty of milk at one’s disposal one need not undergo the laborious task of maintaining cows. One who has studied and understood the Bhagavad Gita may be said to have caught the cardinal teachings of the Upanishads.

These three books, namely the Upanishads, the Brahma Sutras and the Bhagavad Gita are called the – Scriptural Trinity-Prasthaanatrayam. They constitute the final authority on scriptural matters. Theres is no conflict of views among these three. The elucidation of the ultimate Reality and the means of realizing It are categorically stated in these books. If a question is raised as to which is the scriptural authority in Hinduism, the answer is this trinity. There is not a single cardinal point in Hinduism that is not touched in these books. Elaborate treatment of particular aspects of Spirituality such as Bhakti and Yoga may be found in other books. But they are mere explanations of what are pithily stated in the Scriptural Trinity. If ever a conflict arises between the statements in the Prasthaanatrayan and other sacred books, the verdict of the former alone is traditionally accepted as final.

Source: Srimad Bhagavad Geeta-Commentary by Swami Chidbhavananda