█ What we intend to learn from Gita - 2
Interpretation of Scriptures - Part 1.b
In the above background our standpoint in studying the ancient Scripture like Veda, Upanishads or Gita need to be properly understood. Firstly, we need to indicate the spirit of our enquiry.
We need to clearly understand as to what wisdom we may derive from these ancient Scriptures. We also need to know the benefit and utility of this wisdom to the humanity for its present and future needs.
Having said this, we have to be very clear as to whether we can have an exclusive ‘copyright’ to the Truth we have put forward in our philosophy or doctrine, whatever that may be, or whether we can ‘brand’ our Truth. To begin with, we need to understand that first and foremost, we are seeking after a Truth which is ONE and ETERNAL, beyond the restrictions and limitations and relevance of time, place and culture.
All other truths have their origin to this eternal Truth. In the light of this eternal Truth, all other truths are properly understood in their right place and relation to the scheme of knowledge. In this way we set right our FRAME OF REFERENCE.
We have also to be cautious in again not falling into the same old trap of shutting up the Truth in one trenchant formula.
This leads us to the next standpoint on which our discussion stands. We have to understand that the eternal Truth in all its entirety and bearings is not likely to be found in any single philosophy or Scripture. It can also not be preached by one single Teacher, prophet or Avatar.
We can not also claim our full understanding of the Truth if we fall to the temptation of intolerantly excluding the truth underlying in other systems.
Any passionate rejection of other system means that we have not at all understood the Truth.
This brings us to the second part of our enquiry. We have to understand that the Truth has two aspects. One temporal and the other eternal. The eternal Truth expresses itself in Time and through the mind of man.
The very act of expressing the truth makes the expression temporal.
Therefore, every philosophy has a ‘temporal’ element in it. This is unavoidable due to the very nature of things. The Scripture expressing the Truth is influenced by the culture and ideas of the period and country and people in which it is expressed. This particular aspect of the scripture is temporary and therefore perishable. The other part is the truly eternal and imperishable Truth. This Truth is applicable in all ages and countries. We are interested in this other part of ETERNAL Truth.
Temporal Aspect of the Truth as expressed in the Scripture
The following aspects of the statement of Truth as it gets expressed in the Scripture are therefore subject to losing their original force due to the passage of time.
These are :
1 The actual form (this includes the style of presentation)
2 The System and arrangement (of words, ideas etc)
3 The metaphysical and intellectual mould (as per the stage of development of humanity at the time)
4 The precise expression used (as per the language prevailing at the time, symbols and its prevailing meaning)
The reason for this losing of its original force is that the human intellect always modifies itself.
It is in the habit of continually dividing and putting together its arguments. It shifts its divisions continually and rearranges its syntheses. It replaces old expressions and symbols with the new expressions and symbols.
Even when it uses the old expression or symbol, it mildly or radically changes its connotations or at least its exact content and association. This makes it extremely difficult task in precise understanding of the ancient book of this kind. We can never accurately know the precise sense and spirit it bore to the people of its time. We are also not interested in dwelling on this aspect of the scripture in our present discussion.
The Truth has to be Universal.
It also has to have been experienced, lived and seen with a vision which is higher than the mere intellectual understanding.
This is of permanent value for us. We are more concerned here with this eternal aspect of the Truth.
We are here less concerned to know the exact metaphysical connotations as it was then understood by the men of the time. Even if we assume for the sake of argument that it is accurately possible to do so (i.e. to understand the exact metaphysical connotations as actually understood by the people long back in time), we need not give importance to it (for the purpose of present note). In actuality, it is not even possible to do so.
This is very clear from the wide range of divergence of meaning, interpretations and conclusions from several of the original commentaries on Gita which have been written in the past and present.
They all agree to disagree ! Each commentary finds in Gita its own system of metaphysics and trend of religious thought. This error is not necessarily arising out of the lack of research or effort or due to biased mind or due to passionate clinging to only one belief. Unfortunately, this error is inescapable even from the most painstaking, impartial and disinterested scholarship. The most luminous theories of historical development of Indian philosophy are also susceptible to these errors.
.......... to contnue
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