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Therefore it is said in the "Bhagavad Gita," as in our ordinary life the individual soul passes from a baby body to a young one and from a young to an old, and carries with it all the impressions, ideas and experience that it has gathered in its former stage of existence and reproduces them in proper time, so when a man dies the individual soul passes from an old body into a new one, and takes with it the subtle body wherein are stored up all that it experienced and gathered during its past incarnations.
The grotesqueness which characterizes all Hindu literature is not wanting in this story of Krishna and Arjuna, as given in the great poem of which the Bhagavad Gita forms a part. The five sons of Pandu are representatives of the principle of righteousness, while the hundred brothers of the rival branch are embodiments of evil.
The master dismissed the students, and turned to Sri Yukteswar. "Do you know the BHAGAVAD GITA?" "No, sir, not really; though my eyes and mind have run through its pages many times." "Thousands have replied to me differently!" The great sage smiled at Master in blessing.
It pre-eminently tends to cultivate in man both pride in his own achievement and an exclusively selfish devotion to the consummation of his own redemption. In the Bhagavad Gita little is said of the character of the salvation which is to be achieved by the devotee of Krishna. Indeed, the nature of this consummation is left very much in mystery.
These upper and nether regions through which the soul passes and settles its accounts with the past, are not in any sense permanent. Concerning this, the Bhagavad Gita says that men, "reaching the holy world of the Lord of Gods, they enjoy in the celestial regions the celestial pleasures of the gods.
With the two philosophers Chandrapál spent many hours in close debate. He spoke to them of the Bhagavad Gita and of Spinoza. He found that of the Bhagavad Gita they knew little and they cared less. Of Spinoza they knew much and understood nothing thus thought he.
He handed her a print, remarking, "If you deem it a protection, then it is so; otherwise it is only a picture." A few days later this woman and Lahiri Mahasaya's daughter-in-law happened to be studying the BHAGAVAD GITA at a table behind which hung the guru's photograph. An electrical storm broke out with great fury. "Lahiri Mahasaya, protect us!" The women bowed before the picture.
I am aware that in the earlier chapters of the Bhagavad Gita, Krishna urges Arjuna to valiant activity on the battle-field, but that is for a special purpose, viz., the establishment of caste distinctions. It is wholly foreign to Hindu philosophy; it is even contradictory.
"You have heard, O Princess, of the sacred fig-tree of the Hindus?" "No." "In one of their poems the Bhagavad Gita, I think it is described as having its roots above and its branches downward; thus drawing life from the sky and offering its fruit most conveniently, it is to me the symbol of a good and just king.
In the last chapter we dwelt upon what may be called the Higher Hinduism that system of thought and religious exercise which engages the attention, attracts the thought, and invites the devotion of the thinking classes of the Hindu fold. The Bhagavad Gita is only one of many writings which seriously present to the thoughtful Hindu some of the higher conceptions and deepest yearnings of the soul.
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