The Spiritual Import of the Mahabharata and the Bhagavadgita : 7.

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1: The Plight of the Pandavas :
Part :7.
But here is a caution that has to be written on a placard when we may have the complacency that we are advancing in the spirit. The rajasuya sacrifice was the crowning glory of success for the Pandavas, but that very glory was a curse upon them which increased the jealousy of the Kauravas and ended in their being turned out of the kingdom into the wilderness. So the little satisfaction, the little vision that we have in meditation, and the little satisfaction that we are on the right path may rouse the jealousy of the natural forces with whom we have not become friends, for reasons which cannot be explained at present.

 The external forces, the objective forces, are the Kauravas. The forces that are subjective may be likened to the Pandavas. So the Mahabharata is a war between the subject and the object. Now, what this object is, is also very difficult to explain. It may be a pencil; it may be a wristwatch; it may be one single item in this world that we may call an object. It may be one human being who may be in the position of an object. It may be a whole family, it may be an entire community, and it may be the whole human set-up, the entire mankind or the whole physical universe—it is an object in front of us. The irreconcilability between the subjective attitude of consciousness with its objective structure is the preparation for the Mahabharata battle. Sri Ramakrishna Paramahamsa used to give a very homely example. Fire can burn ghee, as everyone knows. If we pour ghee over fire, the ghee will be no more. It is simply burned to nothing; it simply becomes vapourised. Yes, it is true, fire has the power to burn ghee and destroy it completely. But, says Sri Ramakrishna, if we pour one quintal of ghee over one spark of fire, what will happen to that fire? Though it is true, in principle, that fire can burn ghee, that one spark of the fire will be extinguished by the quintal of ghee that we poured.

 So, in the earlier stages, the aspiring spiritual aspirant is like the spark, and the whole world is like a hundred quintals of sticks that are poured over it, and it cannot be faced. The world cannot be faced by the individual seeker in the earlier stages—it is too much for us. We cry, “It is too much, it is too much, I cannot bear this anymore.” Hunger on one side, thirst on another side, illness on both sides and an unhappy atmosphere of various types around us. There is nothing that we can say is okay—everything is irreconcilable, everything is at sixes and sevens. So, when this has been reached by the powerful objective forces in retaliation to the various suppressive attitudes that we have put on by the rejection of life by the so-called vairagya, sannyasa, renunciation, whatever it is; when a retaliation is set up by the forces of nature, we are in the same condition as the Pandavas. The glory of the rajasuya goes, and after the anointing on the throne that was done in the midst of all, we weep.

 Swami Krishnananda

 To be continued 


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