GITA AND THE VEDAS
sadhaka
yasya nihshvasita veda yasya vai maarga darshakaah
sa krushnah svasva rupaanstaan svayam khandayate katham
The term ‘Veda’ stands for knowledge which is useful not only for the mundane affairs but also for salvation. That knowledge in the world is known in the form of four Vedas – Rig Veda, Saama Veda, Yajur Veda, and Artha Veda. These four Vedas are known in the form of samhitas (methodical collection of works). The Vedas are the root of all the knowledge which is received through the Puranas (18 historical records), Smriti (sacred collection containing traditional teachings), jurisprudence and the history etc. and also through different religious organization. So no one can criticize (disrespect) that knowledge. lf anyone criticizes it, it means that he in fact criticizes (dishonors) himself.
Lord Krishna in the Gita holds the Vedas in high esteem. According to Him the ordinances and rules of all the mundane and spiritual activities are known by the Vedas. He declares “Action has its origin in the Vedas” (3/15); “Many such forms of sacrifice have been spread out in the store house of the Vedas” (4/32); “I am Rig, Sama and Yajur” (9/17); “of the Veda I am the Sama” (10/22); “Among the Vedic hymns I am Gayatri (the mother of the Vedas) (10/35 ); “I am the only object worth knowing through the Vedas; I alone am the father of Vedanta and the knower of the Vedas too” (15/15); “I am known as the Supreme Person in the world as well as in the Vedas” (15/18).
In the Gita in the few verses given below it seems that the Vedas have been condemned – ‘utterance of flowery speech’ (having no real merit) (2/42); ‘devoted to the letter of the Vedas’ (worldly desires) (2/42); ‘recommending many rituals of various kinds and who are deeply attached to pleasure and worldly power’ (2/43); ‘the Vedas thus deal with the evolutes of the three modes of Nature’ (i.e. worldly enjoyments and the means of attaining them) (2/45); ‘even the seeker of enlightenment on yoga (even mindedness) transcends the fruit of actions performed with some interested motive as laid down in the Vedas’ (6/44); ‘the yogi knowing the profound truth (spiritual practice leading to God-Realization) transcends the fruits of meritorious deeds attached to the study of the Vedas etc. (8/28); ‘devoted to the ritual with interested motive recommended by the three Vedas (as the means of attaining heavenly bliss) and seeking worldly enjoyments they repeatedly go and come’ (9/21). But actually the Vedas have not been condemned but it is the interested motive which has been condemned because it leads to the cycle of birth and death and to bondage.
When the Lord declares that His cosmic Form or Four-armed Form can not be seen by the study of the Vedas (11/48, 53), He means to say that He cannot be seen by mere study of the Vedas, but by exclusive devotion. But if the Vedas are studied by thinking their study as obedience to God, without any interested motive in order to please Him, by His grace He can be seen. The reason is that He attaches importance to devotion rather than to actions.
The Veda is the scriptural-mother who rears all persons equally. So she has devised means for both mundane and spiritual attainments for her children according to their tastes and interests. No son would ever like to condemn and dishonor his mother. Lord Krishna in the Gita has declared the Vedas as His own self. So how can He condemn and dishonor His own self? And how can His own self be condemned by Him?
Narayana ! Narayana ! Narayana !
From “Gita Darpan” in English by Swami Ramsukhdasji Maharaj.