And in the poem itself, Krishna declares that he will feed the lamp of spiritual wisdom so that the real meaning of his words may be known; so too the Upanishads uphold the existence of a faculty together with the right to use it, whereby one can plainly discern the real, or undisclosed, meaning of holy books.
Indeed, there is a school of occultists who hold, as we think with reason, that this power may be so developed by devoted persons, that even upon hearing the words of a holy book read in a totally unfamiliar language, the true meaning and drift of the strange sentences become instantly known.
The moment we are aware of its existence in the poem, our inner self is ready to help the outer man to grasp after it; and in the noble pursuit of these great philosophical and moral truths, which is only our eternal endeavor to realize them as a part of our being, we can patiently wait for a perfect knowledge of the anatomy and functions of the inner man.
Western Sanskritists have translated many important words into the very lowest of their real meanings, being drawn away from the true by the incomplete Western psychological and spiritual knowledge, or have mixed them up hopelessly.
Many later Hindu students have not gone beyond the explanations made by Sankaracharya, and nearly all refuse to do more than transliterate the names of the different personages referred to in the first chapter.
But there is the highest authority for reading this poem between the lines.And as equally needful to be understood, or at least guessed at, are the names of the respective princes.The very place in the in which this episode is inserted has deep significance, and we cannot afford to ignore anything whatever that is connected with the events. I do not intend to go into those commentaries, because on the one hand I am not a Sanskrit scholar, and on the other it would not tend to great profit.If we merely imagine that Vyasa or Krishna took the sacred plain of Kurukshetra and the great battle as simply accessories to his discourse, which we can easily discard, the whole force of the dialogue will be lost. Many of them are fanciful, some unwarrantable; and those that are of value can be consulted by anyone anxious to pursue that line of inquiry.What I propose here to myself and to all who may read these papers is to study the by the light of that spiritual lamp — be it small or great — which the Supreme Soul will feed and increase within us if we attend to its behests and diligently inquire after it.Such words as or said to refer merely to some rule depending upon human convention, whereas it means an inherent property of the faculties or of the whole man, or even of anything in the cosmos.Thus it is said that it is the duty, or dharma, of fire to burn.Such at least is the promise by Krishna in the — the "Song Celestial." - - - - - In the few introductory lines with which I took up this subject, it was stated that not being a Sanskrit scholar I did not intend to go into the commentaries upon the poem in that language.The great mass of those commentaries have looked at the dialogue from various standpoints.The Vedas themselves say that what we see of them is only "the disclosed Veda," and that one should strive to get above this word.It is here clearly implied that the undisclosed Vedas must be hidden or contained in that which is apparent to the outer senses.